Vivekachudamani by Swami Paramarthananda PDF

Lectures on
Vivekacmai
by
Swami Paramarthananda Saraswati

Chennai
Verbatim transcription by P.S. Ramachandran
NOTE: Swami Paramarthananda has not verified the transcription of talks. The transcriptions have been done
with Swamijis blessings by his disciple.
Published by:
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Contents
001. Verses 1 and 2 .......................................................................................................................................... 6
002. Verses 2 to 4 .......................................................................................................................................... 17
003. Verses 4 to 6 .......................................................................................................................................... 29
004. Versus 6 to 10 ........................................................................................................................................ 39
005. Verses10 To 12 ....................................................................................................................................... 50
006. Verses-12 To 15 ...................................................................................................................................... 61
007. Verses 16 To 18 ...................................................................................................................................... 72
008. Verses 19 to 23 ....................................................................................................................................... 83
009. Verses 23 to 26 ....................................................................................................................................... 95
010. Verses 27 to 30 ..................................................................................................................................... 105
011. Verses 31 and 32 .................................................................................................................................. 117
012. Versus 33 and 34.................................................................................................................................. 129
013. Verses 35 to 38 .................................................................................................................................... 140
014 Verses 38 and 39 ................................................................................................................................... 153
015. Versus 39 to 41 .................................................................................................................................... 161
016. Verses 42 to 45 .................................................................................................................................... 174
017. Verses 45 to 47 .................................................................................................................................... 186
018. Verses 48 to 50 ..................................................................................................................................... 197
019. Verses 51 to 54 ..................................................................................................................................... 209
020. Verses 54 to 57 .................................................................................................................................... 222
021. Verses 57 to 59 ..................................................................................................................................... 234
022. Verses 59 to 62 ..................................................................................................................................... 247
023. Verses 62 and 63 .................................................................................................................................. 259
024. Verses 64 and 65 .................................................................................................................................. 271
025. Verses 65 to 69 ..................................................................................................................................... 282
026. Verses 70 to 73 ..................................................................................................................................... 294
027. Verses - 73 to 76................................................................................................................................... 305
028. Verses - 77 to 81................................................................................................................................... 317
029. Verses 81 to 84 ..................................................................................................................................... 329
030. Verses 84 to 89 ..................................................................................................................................... 342
031. Verses 89 to 92 ..................................................................................................................................... 354
032. Verses 92 to 96 ..................................................................................................................................... 367
033. Verses - 96 to 99................................................................................................................................... 380
034. Verses 99 to 101 ................................................................................................................................... 392
035. Verses - 102 to 106 ............................................................................................................................... 404
036. Verses - 106 to 108 ............................................................................................................................... 416
037. Verse 108 ............................................................................................................................................. 429
038. Verses 108 to 110 ................................................................................................................................. 441
039. Verses 110 to 112 ................................................................................................................................. 452
040. Verses 112 to 114 ................................................................................................................................. 465
041. Verses -115 to 117 ............................................................................................................................... 477
042. Verses 118 and 119 ............................................................................................................................. 489
043. Verses 119 to 121 ................................................................................................................................. 501
044. Verses 122 and 123 ............................................................................................................................. 513
045. Verses 123 to 126 ................................................................................................................................. 523
046. Verses 126 to 128 ................................................................................................................................. 534
047. Verses 128 to 131 ................................................................................................................................. 546
048. Verses - 131 to 133 .............................................................................................................................. 559
049. Verses 133 to 136 ................................................................................................................................. 572
050. Verses 136 and 137 .............................................................................................................................. 584
051. Verses 137 to 139 ................................................................................................................................. 598
052. Verses 139 to 141 ................................................................................................................................. 611
053. Verses 142 to 145 ................................................................................................................................. 624
054. Verses 146 and 147 .............................................................................................................................. 636
055. Verses 147 to 149 ................................................................................................................................ 649
056. Verses 149 to 152 ................................................................................................................................. 662
057. Verses - 152 to 154 ............................................................................................................................... 674
058. Verses - 154 to 157 .............................................................................................................................. 687
059. Verses 158 to 163 ................................................................................................................................. 699
060. Verses 164 to 167 ................................................................................................................................. 711
061. Verses 167 to 170 ................................................................................................................................ 723
062. Verses 171 to 174 ................................................................................................................................. 736
063. Verses 174 to 178 ................................................................................................................................. 750
064. Verses 178 to 181 ................................................................................................................................. 764
065. Verses 181 to 185 ................................................................................................................................ 778
066. Verses 185 to 187. ................................................................................................................................ 791
067. Verses 188 and 189. ............................................................................................................................. 804
068. Verses 189 to 191 ................................................................................................................................. 816
069. Verses 191 to 195. ................................................................................................................................ 828
070. Verses 195 to 197 ................................................................................................................................ 841
071. Verses - 198 to 201 ............................................................................................................................... 853
072. Verses 201 to 204 ................................................................................................................................ 865
073. Verses 205 to 207 ................................................................................................................................ 877
074. Verses 207 to 210 ................................................................................................................................. 889
075. Verses 210 to 214 ................................................................................................................................ 901
076. Verses 214 to 217 ................................................................................................................................ 914
077. Verses 217 to 220 ................................................................................................................................. 926
078. Verses 220 to 223 ................................................................................................................................ 938
079. Verses 223 to 225 ................................................................................................................................. 951
080. Verses 226 to 228 ................................................................................................................................ 963
081. Verses 228 to 231 ................................................................................................................................ 974
082. Verses 232 to 234 ................................................................................................................................. 985
083. Verses 234 to 237 ................................................................................................................................. 998
084. Verses 237 to 240 ............................................................................................................................... 1010
085. Verses 241 and 242 ............................................................................................................................ 1023
086. Verses 242 to 244 ............................................................................................................................... 1035
087. Verses 244 to 248 ............................................................................................................................... 1046
088. Verses 248 to 250. .............................................................................................................................. 1058
089. Verses 250 and 251 ............................................................................................................................ 1070
090. Verses 252 to 254 ............................................................................................................................... 1081
091. Verse 254 ........................................................................................................................................... 1093
092. Verses 255 to 257 ............................................................................................................................... 1105
093. Verses 258 to 262 ............................................................................................................................... 1116
094. Verses 263 to 266. .............................................................................................................................. 1128
095. Verses 267 to 269 ............................................................................................................................... 1141
096. Verses 270 to 273. .............................................................................................................................. 1153
097. Verses 274 to 277 ............................................................................................................................... 1165
098. Verses 278 to 281 ............................................................................................................................... 1178
099. Verses 281 to 284 ............................................................................................................................... 1190
100. Verses 284 to 289. .............................................................................................................................. 1202
101. Verses 289 to 294 ............................................................................................................................... 1215
102. Verse 294 to 298 ............................................................................................................................... 1226
103. Verses 298 to 302 ............................................................................................................................. 1237
104. Verses 303 to 306 ............................................................................................................................... 1248
105. Verses 306 to 310 ............................................................................................................................... 1260
106 verse 311 to 314 .................................................................................................................................. 1273
107. Verses 314 to 320 ............................................................................................................................... 1285
108. Verses 321 to 325 ............................................................................................................................... 1297
109. Verses 326 to 328 ............................................................................................................................... 1308
110. Verses328 to 331 ................................................................................................................................ 1319
111. Verses 332 to 336 ............................................................................................................................... 1330
112. Verses 337 to 340 ............................................................................................................................... 1342
113. Verses 340 and 341 ........................................................................................................................... 1355
114. Verse 341 to 344 ................................................................................................................................ 1367
115. Verses 345 to 349 ............................................................................................................................... 1379
116. Verse 350 to 352 ............................................................................................................................... 1392
117. Verses 353 to 355 ............................................................................................................................... 1405
118. Verses 356 to 360 ............................................................................................................................... 1417
119. Verses 361 to 365 ............................................................................................................................... 1428
120. Verses 366 to 369 ............................................................................................................................... 1440
121. Verses 370 to 375 ............................................................................................................................... 1453
122. Verses 376 and 377 ............................................................................................................................ 1466
123. Verses 378 to 382 ............................................................................................................................... 1478
124. Verses 383 to 387 ............................................................................................................................... 1490
125. Verses 388 to 392 ............................................................................................................................... 1503
126. Verses 393 to 395 ............................................................................................................................... 1517
127. Verses 396 to 401 ............................................................................................................................... 1529
128. Verses 402 to 406 ............................................................................................................................... 1540
129. Verses 407 to 410 ............................................................................................................................... 1552
130. Verse 411 to 416 ................................................................................................................................ 1564
131.Verses 417 to 420 ................................................................................................................................ 1576
132. Verses 420 to 423 ............................................................................................................................... 1588
133. Verses 423 to 426 ............................................................................................................................... 1600
134. Verses 427 to 431 ............................................................................................................................... 1612
135. Verses 432 to 436 ............................................................................................................................... 1625
136. Verses 437 to 441 ............................................................................................................................... 1639
137. Verses 442 to 446 ............................................................................................................................... 1653
138. Verses 447 to 453 ............................................................................................................................... 1666
139. Verses 453 to 457 ............................................................................................................................... 1679
140. Verses 458 to 461 ............................................................................................................................... 1692
141 Verses 461 to 469 ................................................................................................................................ 1706
142. Verses 470 to 473 ............................................................................................................................... 1720
143. Verses 474 to 476 ............................................................................................................................... 1733
144. Verses 477 to 480 ............................................................................................................................... 1745
145. Verses 481 to 484 ............................................................................................................................... 1757
146. Verses 484 to 488 ............................................................................................................................... 1769
147. Verses 489 to 494 ............................................................................................................................... 1782
148. Verses 495 to 499 ............................................................................................................................... 1794
149. Verses 500 to 503 ............................................................................................................................... 1806
150. Verses 504 to 507 ............................................................................................................................... 1819
151. Verses 508 to 513 ............................................................................................................................... 1831
152. Verses 514 to 518 ............................................................................................................................... 1844
153. Verses 519 to 523 ............................................................................................................................... 1857
154. Verses 523 to 526 ............................................................................................................................... 1869
155. Verses 526 to 529 ............................................................................................................................... 1881
156. Verses 529 to 533 ............................................................................................................................... 1893
157. Verses 534 to 538 ............................................................................................................................... 1905
158. Verses 538 and 539 ............................................................................................................................ 1916
159. Verses 539 to 543 ............................................................................................................................... 1929
160. Verses 544 to 546 ............................................................................................................................... 1941
161. Verses 547 to 553 ............................................................................................................................... 1954
162. Verses 553 to 558 ............................................................................................................................... 1966
163. Verses 558 to 563 ............................................................................................................................... 1978
164. Verses 563 to 569 ............................................................................................................................... 1990
165. Verses 569 to 571 ............................................................................................................................... 2002
166. Verses 571 to 580 ............................................................................................................................... 2014
167. Verses 580 and summary ................................................................................................................... 2027
Summary ................................................................................................................................................... 2029
Swami Paramarthanandas lectures on Vivkacmai
001. Verses 1 and 2

sadiva samrambh akarcryamadhyamm
asmad crya paryantm vand guru paramparm
Primarily there are three main sources of the vdantik teaching, which are known as Prastna
Traya. Prastnam meaning the main source. Literally the word "prastnam" is a path; but in
this context we should take the word prastnam as source and prastnatraya means the
three main sources of the vdantik teaching. And the first one and the main one is the
Upaiads, known as the ruti Prastnam; the second one is the Gt, known as the Smrti
Prastnam and the third one is Brahma Stra known as Nyya prastnam. The Upaiads, the
Gt and the Brahmastras, ruti prastham, smrti prastnam, and nyya prastnam.
Of these three also, ruti prasthnas are the upaiads is the main one, because that is the
original source which is considered to be a revelation from the Lord, as a part of the vdas
themselves. That is why the Upaiads are known as Vdntah, meaning the final portion of
the vdas, revealed by the Lord, thru the i. And therefore the Upaiads or the ruti
prastnas is apaurueyam, is not of human origin; is apaurueyam source; whereas the
smrti prastnam is paurueya, is of human origin only.
Even though Gt has been taught by Bhagavn himself, still it has been compiled and
written by Vyscrya and therefore we consider it as poureeyam or of human origin only.
And in this Gt, the original vdantik teaching is lucidly given with lot of practical tips and
also lot of preparatory sdhan; which we do not find that much in the Upaiads. And that
is why at the end of every chapter of the Gt, we have "brahmavidhym ygatr". Gt not
only contains brahma vidy; it also contains yga shaastras, which means preparatory
disciplines, whereas the Upaiads preparatory disciplines are not given much and they are
only hinted.
And then comes the nyya prastnam, the Brahma Stras; also written by Vyscrya; and
therefore paurueyam only. And this gives the logical support to the ruti prastnam. So the
Brahmastra's main aim is giving logical support; very careful; not logical proof. Makes a
difference between logical proof and logical support. What vdnta teaches can never be
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logically proved because subject matter of vdnta is beyond the realms of logic; nai
tarka mathi rpanya.
And it is beyond logic because logic is based on perceptual data whereas consciousness or
Brahman is never available for perception. If logic is based on perceptual data, whatever is
not available for perceptual data, gathering data cannot be logically proved; therefore we
can never do any experiment on Brahman. Then why Logic? Logic is only to support the
teaching, because the intellect wants to gather the teaching only in a particular format.
Logic only presents a format to accommodate the vdantik teaching; not to prove the
vdantik teaching. And in Sasrkt, one is called the proving logic is nicayaka yukti'and
supporting logic called 'sabhvan yukti'. Proving logic is called the nicayaka yukti'; the
supporting logic is called sabhvan yukti and all the reasonings in vdnta are of the
second type alone. And all the reasonings in vdnta is of the second type. Second type
means what? Not proving logic, but supporting logic; sabhvan yukti'.
So thus we have got prastna traya, on which alone, many crya, including akarcrya,
have written commentaries. And even though, these three books are the main sources of
vdnta, they do not present the teaching in a very systematic manner. All the three, we find
that the teachings are not presented step-by-step that clearly; it is not explicit. Stages are
implicit; but they are not clearly and explicitly brought out; and therefore many crya wrote
independent works giving the very same prastnaya thraya teaching in a very systematic
manner. And all those independent works of crya are known as prakaraa grant; or
vdantik treatises. And the beauty of the prakaraa granth is that they present the teaching
very systematically. And we have got very many prakaraa granths; some of the prakaraa
granths are advanced prakaraa graths; wherein topic from Brahma Stra will be discussed
more; which is Nyya prastnam. Therefore in advanced prakaraa graths, topic will be
more from Brahma Stra; also consists of reputation of other systems of philosophy, whereas
some other fundamental prakaraa grantha which do not gather or borrow much from
Brahma Stras; but they borrow from Upaiads and the Gt. Gt-Upaiad based
prakaraa granths are fundamental. Brahma Stra prakaraa grantha will be advanced
graths; they are known as siddhi graths; which are highly technical; highly logical and to
study those works; one will have to know Tarka, Mmsa, vyakraaam; all the other
branches of science also.
We have got both types of prakaraa graths; many advanced as well as primary. The Tatva
Bdha which we generally study first is one of the simple and beautiful prakaraa grantha;
7
and like that we have got several and Vivkacmai which we propose to see hereafter is
also another such primary prakaraa grantha, which present the Tatva Bdha wisdom in a
bigger canvas; magnified Tatva Bdha is Vivkacmai. So in Tatva Bdha if there is half
a page on the three bodies, arra traya, in Vivkacmai, these three bodies, stla,
skma, kraa arras is dealt with very elaborately.
Similarly Paja ka; very elaborately discussed. tma Svarpam; very elaborately discussed.
Jivtma-Paramtma aikyam; very elaborate. Sdhan catuaya sapatti is very elaborate.
Jvan mukthi, very elaborate. Tatva Bdha magnified is Vivkacmai. And there are many
other prakaraa grant also there. Like the Vdnta Sra is a prakaraa grantha present very
systematically. Pajadai is another prakaraa grantha. Vasudva mananam is another
prakaraa granth. Sarva Vdnta siddnta Sra Sagraha is another prakaraa granth.
The beauty of all these graths is that they present the teaching in a systematic manner.
Even the graths like tma Bdha, they do that; but in tma Bdha we do not find the
verses that systematic; at least sdhan catuaya sapatti is not very clearly presented
there; it is taken for granted there. But tma Bdha is a beautiful work because all
important ideas are given with an example. tma bdha is well known for examples for
every important point of vdnta. But there also presentation is not that systematic. After
Tatva Bdha, Vivkacmai presents.
And these prakaraa granth are in two formats; some of them in prose form; and some of
them are in poetry verses. Tatva bdha is in prose form; Aparka Anubhti is in verse form;
Vdnta Sra is in prose form; and Vivkacmai happens to be in verse form; and the
beauty of Vivkacmai is that it contains several different metres in the verses. In
Aparka Anubhti all the verses are in the same metre only; whereas Vivkacmai has
got long verses; short verses; is very enjoyable to chant; tune; and this Vivkacmai is
attributed is Adi akarcrya himself; even though there are some people who disagree
with that; they say it is not akarcrya but majority of people accept it as the work of
akarcry. And it is a big work consisting of 580 verses and there are some
commentaries also on this work; most well-known commentary is the one written by the
Sringeri akarcrya, Candraekara Bhrathi Swmi has written a very lucid; a very beautiful
commentary. If a person wants to learn Sasrkt through commentary, I would recommend
this commentary because, Sasrkt is also very nice; because each compound is beautifully
split; if one wants to learn amasa; how the compound words are formed; it is giving
beautiful tip for that.
8
Thus we have commentaries also and I would be generally following the akarcrya's
commentary only. That is Candraekara Bhrathi svmi's commentary. And there are certain
reading differences as well as in the number differences in the versus and am going to follow
this book which I have supplied to you. If anyone of you using any different book sometimes
you may find, some slka numbers different. Then you will have to note that.
And this work is titled Vivkacmai. The word "vivka" has got three meanings in
Sasrkt. The first meaning is the 'power of discrimination' or the faculty of discrimination
which every human being enjoys. The faculty is called vivka; we can say vivka akti; this
is the first meaning.
The second meaning is the process of discrimination; in which we are operating that akti.
akti is there all the time; but the process is not all the time. Only when we require to do
that, we use the discriminative power; when we are travelling on the road, we are not going
to do discrimination. Suppose somebody asks you: do you want coffee or tea; this or that;
whether to take this route or that; whenever there is a mixture of things and whenever you
are to choose one, at that time you are operating that faculty; that operation process; that
vypraha, that kriya is also called vivka. We can say as Vivka kriya; also called vivka.
Vivka akti is number one; vivka kriya is number two;
And the third meaning is the knowledge born out of discrimination by the operation of
vivka akti; we derive a knowledge that knowledge is also called vivka. In Sasrkt we
can differentiate it using the word "vivka jnnam". So vivka akti; vivka kriya; vivka
jnnam. We all have got vivka akti; now and then we operate in the form of vivka kriya
and as a result of that, we will get vivka jnnam. In English discrimination faculty;
discriminative process, discriminative knowledge.
Of these three, which meaning we should take here when we say Vivkacmai. This title
we should take the second and third meaning; because this book does two things; there is a
process of discrimination and at the end of the book, we have got the knowledge born of
discrimination. Proces is also involved; consequential knowledge is also involved. And
therefore it is called Vivka.
And when you say discrimination; discrimination between what and what? Before that I
would like to emphasise one more thing. The word discrimination commonly is used in the
world in a negative sense; in the sense of partiality; racial discrimination; gender
9
discrimination. So women all are fighting that we should also be respected; they use gender
discrimination. That the word discrimination is used in the sense of partiality as a negative
virtue. Here when we use the word discrimination; we are only talking about the positive
virtues of discerning power, which we do not get confused; we do not mixup thing; clarity
that vivka is clarity of thinking.
Now the next question is discrimination between what and what? That we require
discrimination in every context. Constantly we have to use our choice. And here we take it is
a discrimination between truth and falsehood; reality and unreality; sat and asat; because our
aim is asato ma sat gamaya; and only when we do this 'sat-asat' vivka; later as a
consequence, Mrytyoho ma amrtam gamaya; from mortality we can go to immortality only
by sat-asat vivka. Coffee-tea vivka cannot give amritatvam;
only sad-asat vivka. Therefore what is this work? asad-sat vivkacmai or tma-antma
vivkacmai or tatva-atatva vivkacmai or arra -ashariri vivkacmai or nitya-
anitya vivkacmai; .
Now basic is sad-asat vivkacmai. This is the meaning of vivka. Discrimination

between real and unreal. That is why in Tatva Bdha also, the first question was
? , | tattvavivka ka? tm satya, tadanyat sarva
mithyti and then Tatva Vivka alone was elaborated in the entire Tatva Bdha.
Now we have the next word. Cmai. C means a head. Not the Tamil Cm. Not
Campour or anything; Sasrkt word, C, akarantha strilingaha, ca sabdha; it means
head. Manihi means a jewel or a gem. Therefore Cmaihi means crest jewel or a head
ornament. Especially the ladies use on the head; which is the most important ornament,
because that is the one which everyone will see at the first sight, because it is on the top of
the individual. And akarcrya says that the real ornament of a person is the vdantik
virtues. So vivka is an ornament, vairgya is an ornament; ama, dhama, uparama, titika,
they are all different ornaments; it can take an earring; or bangles or chain; so many
ornaments are there; but among all ornaments, what is that ornament which stands out in a
vdantin is vivka only.
In fact, Vdic life begins with vivka. Not even vdantik life. Vdic life begins with vivka
because even before coming to vdnta, he should lead a life of karma and for that we must
have the knowledge of what is dharma and what is adharma. Therefore, even before coming
to vdnta, a person has to study the poorva bhaga of vda; it is called adhahau dharma
10
jijnasa; vdnta we can see later; therefore lead a virtuous life. And when a person learns
adhdau dharma jijsa, there is stra twice; adhdau dharma jijsa; adhdau adharma
jijsa; you should know what is dharma, you should also know what is adharma. Dharma
has to be known for following; adharma has to be known for scrupulously avoiding; the
Brahmacri when he enters the gurukula vsa what the teacher teaches is what all actions
can be done; what all should not be done. Dos and Do nots are taught. Thereafter Satya can
be learned.
Therefore Vivka is the first virtue. Initially start with dharma-adharma-vivka and later we go
to nitya-anitya- vivka. Dharma-adharma vivka is vda-prva and nitya-anitya vivka is
vda-anta. From dharma-adharma vivka we have to go to nitya-nitya vivka. Dharma-
adharma vivka gives jna ygyat; nitya-anitya vivka gives jnnam.
And therefore vivka is more important virtue. Put in practical terms, being clear about the
priorities of life. We can lead our lifes usefully and purposefully only when our priorities of
life is clear; because we have too many things to take care of; family is to be taken care of;
personally things are to be taken care of; professionally duties are there. Even early morning
getting up you have to plan; today class is there; another engagement is there; whether that
or this? Class is the last. Svmiji whether he will give holiday. We have to choose. Similarly so
many things. Therefore every moment we have to choose and if we have to choose properly,
priorities should be very clear. Therefore akarcrya aptly titles the book Vivkacmai;
the crest jewel of discrimination; the crest jewel of discrimination.
With this background, we will enter the test proper.
|| () ||
|
||||
sarvavdntasiddhntagcara tamagcaram |
gvinda paramnanda sadguru praat:'smyaha ||1||
akarcrya begins the text with an invocation seeking the blessings of his Guru. Normally
the text is started with an Guru Namaskra. Normally the invocation is in the form of vara
Namaskra. Here akarcrya starts with Guru Namaskra to show that he does not feel
any difference between Guru and vara. akarcrya mentions gurur brahma gurur
vishno, gurur devo mahesvara; gurur va param brahma, tasmai sree gurave namah.
11
Therefore this guru namaskra and this is vara Namaskra also; because both are one and
the same.
Aha sadgurum praata asmi: I offer my prostrations to my sadguru. Guru means the
teacher of Vdnta; grti upadeati iti guru; derived from the root gr to teach; the one
who does the upadea is called guru; one who teaches anything can be called guru; and be
called guru. Here what type of guru; Sat gurum; he is the teacher of sadbrahma. tadva
saumya idamagra ast kamva advtyam. The word sat refers to pure existence Brahman.
Therefore Sadgurum, the teacher of Brahman, Brahmavidy gurum aha praata asmi; I do
namaskra.
And then akarcrya describes that Guru; what type of guru he is: Paramnandam; the
one who is an embodiment of nanda. Supreme nanda. Highest nanda. because when
we write the word sadguru in English (even akarcrya had the concern) because we "sad
guru" "sad guru". If guru is sad, what will he be imparting, he will be only distributing
sadness; he was worried and therefore he immediately gives an adjective paramnandam; he
is not a sad guru; he is giving paRma nanda; the highest nanda. That is why along with
the name, Svmi so and so, nanda. That nanda is given only to indicate that only. And
what is the name of the guru; Gvinda; akarcrya's guru's name is Govinda
Bhagavadpadcrya. Goudapda is akarcrya's guru's guru; Govinda bhagavadpda's
guru is Goudapda. He is well known because of Mnukya Krika. Govinda Bhagavadpda is
not known because we do not have any of his works. If there is vdantik work, it is easy to
remember. So many people do not know that Govinda Bhagavadpda is akarcrya's
guru. Therefore I offer my prostrations to my guru Govinda Bhagavadpda.
And what is His the real nature. He is not the mere physical body. That is superficial self. He is
none other than Brahman itself. In the first line; paramtmnam; who is none other than the
Paramtma; he is not a person born on a day and dying another day. He is none other than
paramtma. Therefore paramtma swarpam govinda bhagavadapdam aha prathaha
asmi.
And what type of paramtma? Paramtma is described here as agcara; tama agcara.
How to split; tama and agcara, you should not split. Tam agcara; agcara means
what? Not available for any regular instruments of knowledge. Gcharaha means object;
agcharaha means not an object of perception; not an object of inference; not an objection
of scientific experimentation; therefore it is beyond all the paurueyam pramam. Therefore
12
agcharam is paurueyam prama agcharam. Not available for human instruments of

knowledge. Why? becuase all the regular instruments of knowledge can collect data from
matter only because matter alone is available for observation. Your consciousness is not
available for collecting data; therefore we can have varieties of hypothesis about
consciousness, we can never arrive at a conclusive idea about the consciousness. Therefore
sarva paurueyam prama agcharam.
So then naturally it will lead us to frustration; because it is not available to our sense organs.
It is not available for science. As somebody says it is not available for physics; it is available
only for metaphysics. Where physics stops, metaphysics starts. What is meta. That is vdnta.
Therefore this sarva vdnta siddanta gcharam. It is not available for paurueyam
pramam; but it is available for apaurueya prama; which is an instrument of knowledge;
it is supra sensous; revelation. It is available for only revelation through the scriptures. Sarva
vdnta siddanta gcharam. Gcharaha means subject matter; siddantaha means ttparyam.
Therefore siddanta gcharaha means ttparyam viaya. And what is meant by ttparyam
viaya; the essential teaching. Siddanta gcharaha means ttparyamha viaya;
ttparyamha viaya means the essential teaching. Of what? Sarva vdnta; of all the
upaiads. So paramtma is that which is the essential teaching of all the upaiads.
And why do you say the essential teaching. For the Upaiads, there are many non-
essentials; Annamaya ka in the upaiads; annaat vai prja a prjaai yante ... atho
annenaiva jvanthi. athai... (40.08) The body grows because of food, body is sustained by
food, body dissolves that into food; this idea is there in the Taittariya upaiad.
Suppose somebody asks a person; In Taittariya Upaiad, what is said; I have understood a
very important thing; what is that; body grows by food. For that Taittariya Upaiad is
necessary? If you eat more for some days, it is seen. So that is not essential teaching;
So therefore Annamaya ka is not ttparya viaya, is attparyam. Therefore, topic on

matter; annamaya ka is what? Matter. When the upaiad talks about Sri, there is no
taatparyam viaya. Therefore we should study the upaiad for the sake of cosmology; and
try to compare it with the present day cosmology; that is not the thing. Vdnta does talk
about cosmology; how the perception takes place. Vdnta talks about so many others.
Therefore we should not focus on those things and waste our time, because they are all
stepping stones; use them, arrive at consciousness; and drop everything.
13
So if somebody asks; what is the teaching of the Gt; what did you learn from Gt; It is not
pcajanyam hrsk dvadattam dhanajayah. I understood that Krishna's conch is
pcajanyam. But that is not the ttparya. Krishna has said that; it is not denied; but that is
not ttparyam; ktrajam cpi mm viddhi sarvakstrsu bhrata. That should be told. Then
karmayakarma ya payd; that should be told; or nsat vidyat bhv nbhv vidyat
satah. Not pcajanyam hrsk.
So the Paramtma is the ttparyam. Spirit is the subject matter; and not matter. And
Upaiad is not very particular about discussing matter, because science is there for learning
matter. Upaiad does not want to concentrate on matter because it will be discovered
today or tommorrow; that mind is a matter; science will advance to understand more about
the space; more about psycology. Science will develop and know more about vdnta. They
do not want to deal with that; Vdnta wants to deal with spirit which is not available for
science. Science has confine to what? matter.
Then you have got two totally different instruments; science dealing with matter; vdnta
deals with consciousness. Let us not use science to study consciousness. Let us not use
vdnta to study matter. Accept and continue. This is the idea. Therefore tam agcharam
means that it is not available for science; it is available only for vdnta. One is material
science; another is spiritual science. Do not make use of one to prove the other.
To prove Fire is hot or cold; upaiad is not necessary. Just like to prove a colour which is
revealed by the eyes; we do not use our ears. Ears have got no access to colours; and eyes
have no access to sound. Vdnta deals with consciousness and science deals with matter.
Let us not combine the two; that is what he is putting in the first line; sarva vdnta siddanta
gcharam; And who is that paramtma. None other than my guru Govinda bhagavadpda.
That paramtma rpa Govinda bhagavadapda, I offer my prostrations. This is the magala
slka or prayer verse.
Continuing.

|

||||
jantn narja nma durlabhyamata pustva tat viprat
tasmdvaidikadharmargaparat vidvattvamasmtparam |
tmntmavivcana svanubhav brahmtman sasthiti
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muktirn atajanmakisukrtai puyairvin labhyat ||2||
In the following four versus, 2, 3, 4 and 5, akarcrya talks about the glory of manuya
janma by pointing out its rareness; how rare it is to get manuya janma. Because according
to stra, there are 84 lakh different species of living being; not 84 lakh human beings; 84
lakhs species; and in each species million of beings are there; if you take ant, in this room
itself there will be 84 lakhs. Now if among the 84 lakh species if I should get manuya
species; chances are one in 84 lakhs. And I do not seem to have any choice and I find myself
in a particular place; therefore it is a rare. Not only it is rare; in this janma alone mka is
possible; because the other species do not have the free will either to do, or to know.
Therefore they cannot follow karma knda; therefore no free-will do karma knda; the cow
need not say Satyam vada; dharma chara. It need not study what is skma arra; kraa
arra, etc. for vda prva and vda anta both require pururta; or to use Daynanda
Svmi 's expression self-consciosness; leading to self-judgement; leading to self-identity;
leading to self-conclusion. Self-confusion is also possible in manuya janma and that
clarification of confusion is also possible. That is why if there is a competition; dog does not
take part in it; for dog there is some other competition; the dog does not have the problem
or arrogance or jealousy. It will not say that this dog got the first prize; that is bad, etc. Do
you know who gets upset; the owners; they are happily blissfully free fron self-conscious;
self-consciousness; and consequent ego problem. They have got sufficient instinctive ego for
conducting their transactions; because they eat only their particular type of food; and mate
with only their species; and therefore they have the necssary natural discrimination for that.
Human being is rarely endowed with this pururta or freewill and it is rare. For
akarcrya says that if you miss this birth, we do not know when the cycle would come
again; , ? . We do not
know next janma whether I would be cockroach, or lizaard or octopus, snake or one of the
mosquito and therefore do not take human birth for granted. akarcrya advice is do not
take human birth for granted.
Then what should I do; Study Vivkacmai. And even being born a human being; there
are so many other favourable conditions required for mka; human birth alone itself is not
enough; so many human beings; there are very much closer to four legged ones; and
therefore akarcrya gives a list of things so that we are proud of our birth to make use of
this birth properly. What are they.
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jantn narja nma durlabhya. janthu means jva; why called jant; because jyaye; jva
is called jant because jva is born again and again and what is meant by birth; acquiring
physical what is jva; skma arra m; kraa arra; plus caitanya; caitanya sahita skma
kraa arra; is called jvah; janma is acquiring a physical body; not subtle body; acquiring
physical body is called janma; dropping it is death; maraam. Acquiring another physical
body is rebirth and maraam is physical body's death. Thus this jant acquires many physical
bodies. Vaasaamsi jeernaani yatha vihaaya. Among these, what is most rare; acquiring nara
janma. Acquiring human physical body is durlabhyam. Manuya stla arra prpthi is
atheva durlabhyam.
And why do you say that manuya stla arra prpthi is superior because in manuya
arra alone the skma arra can fully express. Behind the elephant the skma arra.
And skma arra has how many parts; paja jnndriyni; paja karmndriyani; paja
pra; mana; buddhi; remember; elephant skma arra also has got mana, buddhi,
citta, ahakra, etc. but the man buddhi citta ahakra of the elephant cannot express
independently because the body is elephant body; but when in the next janma when it
acquires the human stla arra; it does not get a new buddhi, but it is capable of expressing.
Therefore in manuya stla arra alone skma arra can fully express; therefore manuya
arra is rare. Therefore stla arra does not have buddhi. Do not say that manuya arra
has buddhi. Manshusha arra can express the buddhi which is contained in skma arra.
More details in the next class.
Hari Om.
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002. Verses 2 to 4

|

||||
jantn narja nma durlabhyamata pustva tat viprat
tasmdvaidikadharmargaparat vidvattvamasmtparam |
tmntmavivcana svanubhav brahmtman sasthiti
muktirn atajanmakisukrtai puyairvin labhyat ||2||
After offering his prostrations to his guru Govindabhagavad pda, akarcrya begins his
vivkacmai by glorifying manuya janma in four verses, from the second verse to the
4th verse, which is manuya janma prasasthi. How rare and blessed is manuya janma.
jantn nara janma durlabhyam; the jva can attain any physical body at the time of birth
and manuya arra is one in 84 lakhs varities of jvas or so. In Kathopaniad it is pointed
out, that even Dvs cannot gain knowledge there better than human beings. Therefore
among the 14 lkas, bhlka alone is ideal for attaining tma jnnam.

Par t I I , Cant o I I I .
yath:':'dar tath:':'tmani yath svapn tath pitrlk |
yath:'psu parva dadr tath gandharvalk
chytapayriva brahmalk || 5|| Part II, Canto III.
There it is pointed out that among the 14 lkas, bhulka is the most ideal for mka, and
in the bhulka also there are so many varities of living being and there too manuya
arra is rarer because here alone tma jnnam is possible. Therefore jantnaam narja nam
durlabhyam.
An even after gaining manuya janma, we cannot say that mka is definite. manuya janma
does not guarantee mka, but one has taken, or one is in the qualifying round. In winning a
match, cricket match or tennis match, one has to enter the qualifying round. Similarly we
have won and entered the qualifying round and thereafter alone there are so many quarter
finals and semi finals and final and the cup is mka. Now how many rounds are there that
one has to go through as a manuya before attaining mka? These various stages are given
just by chance?
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Among manuya janma also katha pustva? Pustva means manliness. Pustva
manliness, courage, independence, especially emotional independene is called pustva. A
weak mind is a mind which always wants to cling to someone or the other, a sleeper-less
mind is called a weak mind. And that wants some dependence or other on someone or the
other; whereas Vdnta is talking about the highest stage of sanysa in which a person does
not depend on anyone, and in mka there is not even dependence on the Lord. There is a
total tmanva tmana tua. So we travel FROM WORLD-DEPENDENCE TO GOD-DEPENDENCE TO
SELF-DEPENDENCE. Therefore ultimately, self-dependence or independence is the aim of mka
and as long as a person wants to hold on to things, that mind cannot succeed in vdantik
study. That is why we will see later na karma prja y danena tyg naik amrtatva
mnasu; all the dependence, all the relations; sarva saga parityaga. More than physical
strength, mental strength is required. Whichever mind has got such a mental strength is
called manly mind and if that is not there; wherever this person goes, he will hold on to
someone or the other. Of course, stra allows temporary dependence as a stepping stone.
Just as a child makes use of a walker initially but even at the age of 30, if that person is
walking with a ? (Nadavandi, a walker meant for the child),
is it good. That is one can take to independence and one has to drop all that. If the mind
cannot take to that; the mind will drop the worldly dependence and take to guru-
dependence. Guru dependence is fine as a stepping stone; but permanent dependence is
also another sasra. Similarly Ia dvat dependence is wonderful as a stepping stone;
but finally one has to transcend that also; netam yadidam upsat. Even the updya vastus
are dropped and they are swalloed in the self. Therefore pustva means a person who has
the inner strength to go to advaitham; to go to kaivalyam; to go to non-duality. So that is
called manliness. As Mundakopiad says; nyam tma balahenna labhya; a weak minded
person or a sentimental person; an emotional person who wants to cling on to someone or
the other; tma na labhyaha. In short, a petty mind is called a weak mind; a non-cligning
mind is called manly-mind. Even a woman having such a mind is called a Man. Vda itself
says so. Striya satihi; Tau me huta ahuhu; Even striya; if the mind is non-clinging, non-
emotional and sentimental, (..); they are called a man. Even a man who always cling on to
someone else; like the child clinging on to mothers' saree even at the Shastiabhapoorthi;
holding on to 90-year old mother's saree; getting permission from the mother to buy a saree
for the wife. Even that mind is a womanly mind. Therefore we are talking in terms of inner
strength; not the physical body. That pustam is the next rare thing.
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And thereafter kata viprata; Next stage, which is still rarer is viprata; viprata means
scriputural learning; vda paadena vipra syt; janmana jyaye dra, karma dvija ucyat;
vda paadena viprathyaat; Brahman brahma vdanaat.
Everyone by birth is dra only. janmana jyaye dra; even a Brhman is a dra in
terms of his character; and when does he become dvija, twice-born; karma dvija ucyat;
when he takes to sacred thread; when he decides to study the scriptures. Here sacred thread
is not enough. Sacred thread is to enter the study of scriptures; and then he is born a second
time and that is called dvija, second birth; because in the first birth, he cannot study the
scriptures; therefore his life is not a cultured life. It is like a prkrta purua; a wild life; And
after upananyam alone he is going to become tamed, domesticated, cultured Sasrkata.
So rebirth from prkrta purua to Sasrkata purua is the sacred thread ceremony. Then
he becomes dvija. But ceremony itself will not make him a what? a cultured person; after
that he should enter gurukula and know what is dharma what is adharma. And that is called
vda pdaha. Through the study of the scriptures, vda phna vipra; dvija is promoted to
vipra; and when we say vda pdaha, very careful; not vdnta pdaha; vda paha means
dharma-adharma stra jnnam; how to live in the world; how to treat the family members;
how to treat the neighbours; how to treat the world. this art of pleasing; and only after study
of that a person becomes vipra. And therefore that is still rarer. As we go higher and higher
rarer and rarer. Therefore manuyatvam, thereafter pusatvam; thereafter vdic learning;
viprathvam.
And the next one is tasmdvaidikadharmargaparat; learning is
not enough; a person can become an academic scholar; he might know what is dharma; what
is adharma; but is utterly useless, if a person does not follow the lifestyle prescribed in the
stras; that way they always say; satyam vada; dharma chara; chara means what; achara;
chara is equal achara. chara means anunam. dharma is not for speaking; dharma is for
practice. So without practice the dharma is useless; . It
is utterly useless and therefore there are many people who are scholars. Duryodhana himself
was a scholar. He used to tell other people, jnmi dharma nacha me pravrtti, jnmi
adharma nacha me nivrtti. I know what is dharma; of course I cannot practice. I know what
is adharma; but I cannot stop practising that. So what is the use of knowledge. So like the
saying proof of the pudding is in the eating; proof of vdic learning is the change of
characater; change of personality; and therefore akarcrya says vaidika dharma mrga
parat. Parat means what; commitment to for committed for pursuit of: what; dharma
mrga; righteous way of life; righteous path is called dharma mrga; and how do you
19
know what is dharma and what is adharma; because many people may interpret in many
different ways; who is to decide. Therefore one person may say that this is right; another
person says I think this is right; who is to decide; who is the the Supreme Court, authority for
deciding what is dharma and adharma. akarcrya says vaidika dharma mrga parat;
Vdas make this supreme goal. That means what; we should have radda in the vdic
scriptures. which is included in viprata. Both should be included in viprata. Faith in the
scriptures and learning of the scriptures. Because who will learn the scriptures seriously if he
does not have faith. Therefore viprata includes radda and jnnam. Both are included in
viprata.
In fact stika buddhi following the vdic life style is the next rarer thing. And this is for a long
time. In Brahmacrya rama a person studies the vdas and in grhastha rama and
vnaprastha rama he is supposed to practice the vda prva bhga or dharma stram. If
a person follows that he becomes fit for vda anthaha. In short, he will attain jna ygyat.
Till that he has to follow. Study may be there. Study maybe over in 10 years or 15 years. But
thereafterwards he has to practice the religious life for a length of time until he gets sdhan
catuaya sapatti .
And after getting sdhan catuaya sapatti , what is the next stage? Vidwatvam
asmtparam. Vidvatvam means vdnta ravaam. Vdantik learning. So first line viprata
came, for that I said vdic learning; now vidvatvam has come now; I am translating as
vdantik learning. Can you see the difference between these two. Vdic learning is karma
stra jnnam. Many people are confused and say vdnta should be introduced in all
schools and colleges. This is one of the biggest confusions. Vdnta should never be
introduced in schools and colleges because vdnta is for a person who has gained sdhan
catuaya sapatti by following dharma stra. Therefore what should be introduced in
schools and colleges? If at all it is to be introduced, it has to be vda prva or dharma
stras. And the dharma strams consist of three branches, rituals, attitudes and values.
Rituals may not be relevant. Now ritualism are going and for ritualism we have to retain
casteism. Ritualism is impossible without retaining casteism, because all the rituals are based
on the jti. Therefore one may not introduce the ritualistic part of dharma; but the attitudes
and values known as karma yga is comprised of dharma stra. Because karma yga is
present in Bhagavad Gt many people mistake karma yga is vdnta stra, because it is
occuring in Bhagavad Gt and Bhagavad Gt is supposed to be the essence of vdnta.
Karma yga comes in Bhagavad Gt. Therefore Karma Yga is vdnta. But really speaking
karma yga comprises vda prva or dharma stra. Therefore viprata means dharma stra
20
jnnam and vidvatvam means brahma stra jnnam. Viprata is adhdau dharma jijsa;
and vidvatvam is adhdau brahma jijsa. Schools and college require viprata. They do not
require vidwatvam. Viprata if you
follow sincerely, then they can come to vidwatvam. So vidwatvam corresponds to ravaam.
And this is still rarer because ravaam requires:
. How can I do ravaam. ravaam requires a guru. They are all understood.
ravaam is not possible without a guru. Now the question is how do I know who is a guru?
Is there any litmus test. Any liquid test to show a guru. Do you have any test to find out who
is a guru. Scriptures say sthoriyam Brahmaniam. How do I know that; whether he is
Brahma Nia or not. I see he standing only on Bhu nia. I do not see him sitting on
Brahman or anything. We have no way of finding who is a Brahmania. And therefore the
only meansof getting a guru is pray to Lord. The Lord alone has to supply out of his infinite
source. We do not have to worry about how he sources it; Bhagavn has got infinite supply
of gurus. He will present the appropriate guru for an appropriate person at the appropriate
time. And if a person gets a visia advaita guru, he is the right person for that person at this
juncture. So if a person gets a naastika guru; that is the appropriate person for him at that
time. he will know and come out of it at the right time. Therefore to get a guru and get an
opportunity to do the ravaam is still rarer. I am not keeping count of the qualifying round.
You can go home and count. Manuyatvam and then viprata; then vaidika dharma mrga
paratha and then vidwatvam and as you go higher and higher it becomes rarer and rarer.
And after ravaam, tmantma vivcanam. tmantma vivcanam corresponds to

mananam. Using independent thinking. A person who blindly takes the words of a teacher
cannot own up the knowledge as his own. Therefore I should be capable of thinking
independently and in arriving at certain ideas; the reasoning given by my guru may not be
conjenctive; then I have to find out my own method of reason. Therefore vdnta requires
guru also; vdnta requires independent thinking. And therefore a person must be a
reasonably rational person and intellectual person. That is why in the olden days, they used
to study tarka, mmsa, vyakraa, etc. They all are only for sharpening the thinking faculty,
because where knowledge is involved, thinking is fortunately for many people or
unfortunately this is involved. And that is why they do not like vdnta and go to some
other system and say that
. crying profusely thinking of the Lord is enough. sdhan is
mka you will get. I do not say we should not have devotion; but to think that you just go
on crying to the Lord and shed tears. If tears can give mka, vengaya can give mka. So
therefore devotion is wonderful. pramaya ka has to be sufficiently mature. Praying to
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the Lord is important bhakthi is highlighted but we require equally strong vijnna maya
ka also. And therefore as a nice slka says:

yasya nsti svaya praj stra tasya karti ki |
lcanbhy vihnasya darpaa ki kariyati ||
yasya nsti svaya praj; a student who cannot think independently, for him stra tasya
karti ki; stra cannot give much. It can give a lot; but there is a limitation if independent
thinking is not there. Only where independence is there; stram can bless totally. And for
that a beautiful example is given. I like the example very much.
Suppose there is a mirror. Mirror has got the capacity to reflect my face. It has got nothing
else. No doubt, the mirror has got the unique power to show my face, but a mirror will not
useful unless what; I have got the eyes to look into the mirror. Therefore, mirror plus eyes
together alone will be the perception. Similarly stram is the mirror, independent thinking is
the eyes; stram plus independent thinking together alone can bless a person.
akarcrya says this beautifully by using two words Paita and Medhvi; in the
upaiad itself. Paita refers to the one who has strik learning. Medhvi refers to the one
who has independent thinking. And when there is no independent thinking; what will happen
you know. If you ask what Svmiji said: I can use only the words the Svmiji used. Not much
different from the taperecorder. And not only that even the example Goudapadachariar used
the same example 3000 years ago. That example he can give. It cannot be changed. That is
this person does not have independent thinking. If I can present the same teaching with my
words and also with my example, that means I have understood. That is called vivcana
akti. Therefore akarcrya says tmantma vivcanam; the capacity to independently
discriminate on tma and antma; this correspondes to mananam. Vidwatvam is ravaam;
tmaantma vivcanam is mananam. It is a beautiful slka, he goes as if in the Navaratri kolu
padi.
And then what is the final thing. svnubhava. Svnubhava is aparka jnnam or
nidhidhysanam. Aparkikraam, internalising the teaching. Assimilating the teaching;
that is the capacity to REPLACE THE WORD TMA AND BRAHMAN BY THE WORD I. THE CAPACITY TO
REPLACE THE WORD BRAHMA AND TMA BY THE WORD-I. That means what? Until now I was saying
Brahman. I should be able to say I am Brahman. Not merely verbally, I must be able to say
that from my own heart. Similarly I am pure, from my own heart. I am indepedent, from my
own heart; the world cannot disturb me, from my heart. Aha jvanmuktha, from my own
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heart. This internalisation, assimiliation is called aparokshikraam; understanding called

nidhidhysanam; that is called here svnubhava.
So ravaam, mananam, nidhidhysanam. Then what? brahmtman
sasthiti. Abiding in this knowledge that I am Brahman. Brahmtma rpa avasthnam. It

is known as Brahma nia; otherwise called tmania; otherwise called jna nia; otherwise
called in the Gt, Brhmi sthithihi; otherwise called sthira praja; otherwise called jvan
mukthi; brahmtmana samsthitih means jvan mukti. What is the difference between
nidhidhysanam and jvan mukthi. In Nidhidhysanam also the effort is involved in remaining
in this knowledge; in Jvan mukthi it has become spontaneous; effortless; normal; natural.
This is the difference between nidhidhysanam and jvanmukthi. Both I say: aha
brahmsmi; nidhidhysanam aha brahmsmi requires will; in jvanmukthi aha brahmsmi
does not require will at all.
Somebody asked after the class, when you say Will, is that which is written before death? No
this is not that Will; all the time used to money and more. Will is effort or will power. So
brahmtmana sasthiti; jvan mukti and jvan muktha continues to be a jvan muktha until
prrabdha is over; once the prrabdha is over; this state of jni is called vidha mukthi; that
is freedom from punarjanma; destruction of all these three arras; stla, skma, kraa
arra bhaga; arra traya bhaga is vidha mukti. That is the final stage. In the fourth
line mukti. mukti means what vivka mukti. What is jvan mukthi; brahmtmana
sasthiti. Therefore jvan mukti and the word mukti correspond to vidha mukti.
Starting from where? jantn nara janma. Starting from Nara to Brahman is the journey.
This is impossible. This successful journey going through all the rounds, qualifying rounds
and final and in the final also is called mukti; and this is impossible without puyairvin
labhyat. This is impossible without puyam; without vara anugraha.
Of course we do not say vara anugrahah alone will give mka we do not say. vara
anugraha can never replace effort. vara anugraha can never replace effort. vara anugraha
can only be a booster; arial booster; extra arial; we want to get Sri Lanka or Pakistan also;
something else also; arial is useless without tv; tv is also required. Similarly, pururtha can
be boosted by booster arial called arial vara Anugraha. Therefore effort plus grace
together alone will give success. Here akarcrya emphasises grace so that we will
approach Vivkacmai study with devotion; humility; prayerful attitude.
23
Therefore he says without puyam it is not possible and puyam how much quantity of
puyam; He says atakoi janma or ata janma koi; both are same; ata koi means hundred
crores; in hundred crores of janma whatever puya we have acquired; all those fuel tank
must be so full; that means what?; we require or we should have hundred manuya janms
previously, because pau cannot do puyam. Therefore we should have puya hundred crore
manuya janma and in all those manuya janmas, we should have done puyam. You could
have also done akramams. Therefore so many crores of janmas I should have done puya;
successfully go through this snake and ladder game. Have you played snake and ladder?
Very beautiful comparison given for mka; with the appropriate number; we have crossed
all the lower numbers; and you have come to 94; and there is a snake in 95 another in 97;
and another in 99; do not check up. I am just telling; do no verify and all. We have to put
exactly six. Or else you would be swallowed by one of the three snakes 99 to 56; and then 59
another snake which takes to 1; then three 56 to 59 and then back to kzhi janmam;
something like that. kokarakho. Now we are all in 94 but you have to put the aha
brahmsmi number of six; 100; Happy Home. Therefore this snake and ladder game; of
course that is purely based on luck; but here it is not luck alone; both luck in the form of
grace is a factor; but in addition to that prayatna. There is a statement luck favours the brave.
Therefore bravery. Pustvam also is required. Luck also is required. These are all not to
frighten you. Not to create cynicism in us; but to show the rareness and importance of
manuya janma so that we will not take manuya janma for granted.
Continuing.
|
||||
durlabhya trayavaitaddvnugrahahtukam |
manuyatva mumukutva mahpuruasaraya ||3||
So three versus also talk about the same topic. Manuya janma prpthi; manuya janma
daurlabya; daurlabya means rareness; therefore they are all repetition; and in this slka,
whatever he has said; he condences in three stages. In the previous slka several stages were
talked about; those stages he condences in three stages and says successfully going through
these stages is or requires dvnugraha. Etatat traya durlabya. The following three are
very rare. And therefore dvnugraha htukam. dvnugraha phalam. it is only result of
vara's grace. And remember, whenever we say vara 's grace, you should not say vara is
a whimsical person; he has got some grace in his hand and he looks for here and there and
calls up one person and gives it to him; capriciously distributing at random whimsically he is
24
not going to give to some people and withdraw from others. Grace means prva janma
puya phalam. The grace he has won in the prva jnama by noble karms and upsana s. So
therefore grace is based on the law of karma; it is not at random. Therefore dvnugraha
can be replaced by prva puya also. And that is why we can observe in the previous slka ,
the last line he used the word puyairvin labhyat; previously slka 4th line, he used the
world puyam; the very same word puyam in this slka he replaces by dvaanugraha;
which means puya is dvnugraha; dvnugraha is puya; there is no difference. So if both
are identical then why use two words and confuse?
If puya is dvnugraha and dvnugraha is puyam, why do you use a different word. There
is a reason. When I say I have earned this puyam, then there is a chance that I earned the
credit to myself totally without acknowledging so many other uncontrollable factors which
has been favourable. If I am planting a tree, and I am going a tree; remember, my effort
alone is not enough, so many external factors should be favourable and the unknown factor
is called vara. If I claim as my puyam I may take the whole credit and I may not
acknowledge other factors. But when I say the very same thing is the grace of the Lord, it
leads to humility and acknowledgement of the role of other factors. Other factors mainly
mean the natural laws which are the blessing of the Lord. When I take it as vara Anugraha,
I will have prasda buddhi, I will have humility and therefore we say dvnugraha phalam.
And what are the three? He enumerates. Manuyatvam. First one is to be born is a human
being is rare and next one, mumukutva, desire for the fourth pururtha and highest
pururtha called mka. If a person can vote for any pururtha. Four party rule. dharma,
artha, kma, mka. And we can spend the whole life in pursuit of artha; paam, paam,
paam; or I can spend the whole life in search of kma and I can spend the whole life in
search of dharma. For I should be able to recognise the superiority of mka and convert
mka into the top priority of my life; that is called mumukutva. Priority reshuffling is
called mumukutva.
And it does not mean that artha, kmas are not pursued. Then, even when the top priority is
mka, we require artha, kma, and dharma as a stepping stone to come to mka, but once
they are taken as a sdhanam, as a stepping stone, they will be subservient to sdhyam. I
have told you often that pickle is required for curd rice. Pickle or something like that. But the
thing is the proprotion of the quantity must be very clear. But when you see some people,
you wonder whether they are eating curd rice with pickle or whether they are eating pickle
with curd rice. Simalarly, dharma artha kma can be pickle. Pickle has a role to play or else
25
the buttermilk rice will be bland. You need some kra ram. Prioriorities must be clear. That
is called mumukutva.
After the priorities become clear, what is the thing which is still rarer, mah purua
saraya. The holy association; saraya means association; guidance, shelter; the
support. Just like when they do the P.hd thesis and all, a guide is there; and he is much more
than association. Association with mah purua means ukta purua or sttriya brahma
nia guru. He is called mah purua. In dictionary you cannot see this. Mah will be
shown as periya; big. Purua means Man. Big Man. So you should go with a tape!
Here mah is not in the literal sense, here it is sttriya brahma nia guru. These three are
rare, which is gained by vara anugraha only and once these three are there mukthi is not
enumerated here, you know why, because if a mumuku gets a mah purua, then mukthi is
definite. If mukthi is doubtful, if only if either the person is not mumuku, some problem is
there or his guide is not mah purua. Only then mukthi becomes doubtful when a
mumuku and a mah purua joined together; ananya prokthe gatiratra nsti.
Kathopaniad says when a qualified iya meets a qualified teacher, gatihi nsti; there is no
way of escaping mka. There is no way of escaping from mka; helplessly the iyas will
get mka, even if the iyas say No, it will come. That is why mukthi is not enumerated,
because mumuku plus mah purua is like hydrogen plus oxygen joining in ideal
condition; water will come you need not say. It would come.
This is a very popular slka. durlabhya trayavaitad; very often quoted slka.
Continuing.

|

||||
labdhv kathacinnarja nma durlabhya
tatrpi pustva rutipradaranam |
yastvtmamuktau na yatta mhadh
sa hytmah sva vinihantyaadgraht ||4||
So the same idea, the rareness and the glory of human birth is put in another language. So
here akarcrya criticizes all those people who miss this wonderful opportunity of getting
mka. Like climbing the Everest. Going 28,500 feet. Often it happens to Everest climbers;
they go to 28,500 feet. Another 500 only. 29000. But many people have had to return,
26
because there would be blizzards, that snow strom can happen at that height; and
sometimes snow strom continues for two weeks, three weeks etc. Rationing will fall short;
somebody may fall sick also; sometimes they return. Like that we have reached 28500 feet of
Everest. Only 500 if you go, mka. Now having come to such a height, if a person does not
attain mka in this janma, it is a suicide. He has destroyed himself; and therefore
akarcrya strongly criticizes this person. All the strong words are used; only some ,
; like so that some
kind of waking up takes place in our mind. Therefore he uses certain strong words.
Now suppose there is a person, who has kathacit durlabhya narja nam labdhv; suppose
there is a jva, which has attained the very rare manuya janma, because of some puyam;
because we do not know which puya has brought this manuya janma, the cause is
unknown; and therefore he uses the word; kathachit, somehow; by hook or crook. Not by
crook; by some proper method or another proper method I have come to manuya janma.
That person has come to manuya janma and tatrpi pustva; there also somehow he has
got pustva, I told manliness; independent thinking; freedom from emotional complexes;
reasonable sane, mental sanity is called pustva. That also a person has got. And
rutipradaranam. rutiprah means vdnta. So he has got the knowledge that vdnta
gives liberation. He has not got the aha Brahmsmi jnnam, but he knows the remedy for
sasra. Here ruti pradaranam refers to the parka jnnam; the knowledge that I am a
samsri; and my problem is ajnnam; and for that jnnam is required; jnnam can be gained
through vdnta. Vdnta jnnam will liberate me; all these details this person will know.
Because there are many other people who are not born in vdic culture. If you go and ask
what do you know about Brahman; do you know Brahma jnnam; they are not going to
know; but in Indian culture those people who have gone thru this culture even if they have
not studied; by the mere strength of being born in this culture, they know the word Brahma.
We even while scolding use: "You are sitting like Brahman"
? Suppose a person does not listen and follow. Even in cinema they say:
Vaazhve myam. So the word mya, the word Brahman, the word karma, the work Mukthi
etc are available in local language. Therefore we are all blessed with the knowledge that our
ultimate goal is jnnam and mka.
Having known all these things, suppose a person does not work for the implementation
akarcrya says that person must be given Nobel prize in foolishness. So we have to
institute another Nobel prize and we should give him that prize, because his is the great
suicide; self-destroyer. The details of which we will see in the next class.
27
Hari Om.
28
003. Verses 4 to 6
|
||||

|

||||
durlabhya trayavaitaddvnugrahahtukam |
manuyatva mumukutva mahpuruasaraya ||3||
labdhv kathacinnarja nma durlabhya

tatrpi pustva rutipradaranam |
yastvtmamuktau na yatta mhadh
sa hytmah sva vinihantyaadgraht ||4||
After the prayer verse, akarcryais glorifying the human birth in verses beginnning from
the second upto the sixth. Manuya janma itself is a rarer thing and in that manuya janma
also, developing an interest in spirituality is still rarer; and even after developing an interest,
getting an opportunity to fulful this desire by attaining a guru; this is the rarest thing.
Manuyatvam, mumuksutvam, mah purua saraya. And having got such a wonderful
opportunity, if a person fails this human life by pursuing only artha and kma, then
akarcrya points out that he must be the greatest fool in the world; who is a suicide; who
is a destroyer of himself. That is said in the fourth slka we are seeing.
Kathamchit Narja nma labdva. A person attains human birth because of some puya karma
which puya karma we do not know. We can only infer that some puya karma we have
done. Because from the effect, the cause can be inferred. If I have got a manuya janma, it
must be because of puyam but I do not know what type of puyam it is. And that is why in
the Avani Avittam function; they have a beautiful sakalpa; in that they say Anaadi avidy
vsanaya; because of the beginningless avidy I have taken so many varieties of birth;
bahuda pau pakshi mrigadhi yonishu; pau janma pakshi janma, mriga janma and that too
bahuda sampraapya; idaneem viseshe manuya janma praptavadaha kenaapi puya karma
viseshena. So kenaapi puya karma via means I myself do not know what puya karma I
have done; but I know that some puya karma is there. Why, I have got human birth;
therefore the inexplicability pointed out by using the expression kathamchit; I do not know
how; somehow I have got a person gets durlabhya nara janma, that is manuya janma is very
29
rare. Tatrapri pustva; and there also purua janma; and by purua janma I indicated, a
characteristic or tendency to become independent. A strong mind which thinks of
independence. A weak mind is one which always holds on to some person or the other and
even if it renounces the association with people it wants a sagua vara to hold on to. That
holding mind; that leaning mind is called a weak mind; a mind which is a non-leaning mind;
a sanysi mind is called purua mind, because vdnta basic qualification is sanysi mind.
And sanysi mind means I do not want to psycologically lean upon a human; whether we are
pysically sanysis or not; that is immaterial; but whether we are mentally sanysis. And that
capacity is here called pustva; Swatrantyam; independence. And that too
rutipradaranam. Even after getting manuya janma, even after getting a strong mind, a
person may be born in any other culture where there is no value for spirituality; every thing is
converted into money; how to convert any talent into money. Knowledge is also converted
into money; Even religion is converted into money. Once there is a religious place,
immediately people come; and varieties of cause this and that. Everything is converted into
artha kma. Such a society is called materialistic society. So Vivknanda said once it seems.
What is the difference between a materialistic society and a spiritual society? material
society when somebody declares that there is gold in the heights of Himalayas or in some
interior forests; people in whole will go there; inspite of difficulties and struggle they will go
there, if money is available. What is spiritual society or religious society. Instead of saying
that there is gold, you tell that there is a temple in Kedrnth, there is a temple in Amarnth;
there is a Svmi in that particular rama; when you go to Amarnth and all you see, very
old men and women without even complete dress or anything, without having even chappals
or shoes, they walk 48 kilometers or miles to that temple. So what is that drives them. That is
called a culture which is infused with religious and spiritual values. And to be born a human
being in a culture and society where spirituality is given more for importance; that is greater
puyam. And in that society alone, we can learn about four pururtaas; materialistic
society there can be only two pururtas that is wealth and pleasure. If two more
puruaasrthas should come; what are they; puyam or dharmah; and mka or Brahman,
they cannot be talked about by science or perception. Puyam can never be revealed
through perception. Puyam can never be revealed thorugh mathematical logic. Puyam can
never be arrived at by scientific experiments. That same puyam is called adram. Adram
means prathyksa anumna gcharam. Puyam is adram. Adram means pratyaka
anumna agcharam; that which is beyond the scope of perception and inference. And this
puyam can be known only through the first portion of the vda. Therefore in any culture
where vda is not there; puyam cannot be talked about. So therefore the third pururta
dharma; otherwise called puyam is called atndriya viaya or apaurueyam viaya.
30
Apaurueyam is that which is beyond human instruments of knowledge. And therefore

where vda is there; there alone will be the third pururtha, dharma; and what is the fourth
pururta; mka otherwise known as Brahman otherwise known as tma; otherwise known
as independent consciousness. Caitanya. This also is atndriyam; which is beyond the
human instruments. Consciousness cannot be studied by perception. Consciousness cannot
be studied by logic. Consciousness cannot be studied by mathematics. Consciousness
cannot be studied through experimentation. We can learn or we can experience
consciousness through matter. We do experience consciousness through matter; but matter-
free consciousness; independent consciousness can never be understood without stra
prama. Without stra pramam maximum we can arrive at is consciousness has a
phenemenon of brain or a phenemenon of some organ or the other. You may call it a
neurological phenomenon or electrical phenomenon or some phenomenon or the other; but
consciousness independent of brain you can come to know only through stra. And
therefore what is the fourth pururta; mka; what is mka, it is nothing consciousness or
Brahman alone; that is known through what? Again vda. And what vda? Not the beginning
portion; first portion is for the third pururtha; the last portion is for the fourth pururtha.
Third pururtha dharma is through vda prva; fourth pururtha Brahman is through vda
anthaha. Vda purvena dharma pururthena, vda anthna Brahma pururtha; vam
thritheeya chathurtha pururthau apaurueyamtvaad vda pramna va jtum akyat.
Last two pururtha can be talked about only through vda prama. And suppose there is
an author who do not belong to India and he is a foreigner and write about dharma and
mka, he might not have read vda directly, but he must have read our scriptures indirectly
and talks about. Even Buddha talks about mka negating vda but he has got the
knowledge of mka through what? because Buddha was a Hindu? He was not a buddhist.
So he was born to vdic culture and buddhism has spread all over the world and through
Hinduism it has gone to buddhism and through buddism it has gone to western authors;
authors like Wayne Dyer etc. They talk about dharma and mka. They do not know the
vda; they have got it indirectly from the vda. And if there is a Quran or a bible, we claim
that they are also borrowed from Vda; little bits from here and there. So therefore only
when a person is born in vdic culture, he can know about caturvida pururtha and
therefore he says: ruti pra daranam. ruti pra daranam is a thorough knowledge of the
vdas. A comprehensive knowledge of the vdas. pram means up to the end.
Up to the end means the total knowledge of the vdas. Why do we say total knowledge.
Because when a person knows only a portion of the vda prva bhga, he will have only
three pururtha. only when he comes to know about vda prva and vda anta, then alone
31
he will know that there are four pururthaas and this comprehensive knowledge of the
vdas need not be directly though vda studies; it may be through Gt study; or it may be
through a translation of the Gt; or it may be one of the Tamil Books or Malayalam books or
any smrti graths based on vda; vdic content he must come to know; only then he would
come to know that there are four pururths. And that is also a very rare accomplishment.
And having got all the qualifications; being born a human being; born in a vdic culture, he
can know about caturvida pururta. And therefore he says: ruti pra daranam. ruti pra
daranam means a thorough knowledge of the vdas. A comprehensive knowledge of the
vdas. Pram means up to the end; up to the end means total knowledge of the vdas. And
why we say total knowledge? Because if a person knows only vda prva, he will have only
three pururtas. Only when he comes to know about vda prva and vda anta; then alone
he will know that there are four pururths and comprehensive knowledge of the vdas
need not be directly through vda study; it may be through Gt study or it may be a
translation of the Gt; it may be one of the Tamil book or Malayalam books or any smrti
graths based on vda; vdic content he must come to know; only then he will know that
there are four pururths; and that is also a very rare accomplishment and having got all
these, being born a human being,
I am born in India, nowadays people consider it is unlucky to be born in India; some how
they want to go and settle in America; and there also they want to make sure that the next
child is born there; so that the citizenship itself is available; why because we consider artha
and kma as most important thing; that is priorities are confused priorities. Here we have got
lot of problems with regard to artha kma, but India's greatness is only with regard to
dharma and mka. This is a land of dharma mka; it means artha kmas are subservient.
Other cultures or lands are artha kma in which dharma mka is either non-existent or
subservient. And therefore having got born in such a land and having appreciated the glory
of mka suppose a person spends the whole life blastvatkrsakta,
taruastvattarusakta | vrddhastvat (second baby sitting sakthaha) cintsakta, param
brahmai k:'pi na sakta. So we have got second baby sitting; grand children sitting;
param brahmai k:'pi na sakta. Therefore it is yaha tma muktau na yateta. Suppose a
person does not strive for tma mukthi, one's own liberation, because often conflicts is
between duties and spirituality. rememeber we have got a duty, everyone, but above all, we
have a duty to ourselves also. Taittariya upaiad there is an advice kualnna
pRmaditavyam. May you not be negligent with regard to your own well-being. Therefore if
I am going to do my duty to all, and neglect the duties towards myself that is also
foolishness and what is the duties for myself, I should spend some time for my dharma, and
my artha and my kma and ultimately my mka also. And if any family does not allow the
32
family members to fulfil their pururta, that family also does not have proper ideas; like
many husbands not allowing wife to attend the class. What to do? karmai va adhikrast.
Your duty is only to cook for me. She has kept everything in hot cases; but no no. you have
to cook freshly and serve. Has to give one slap on his face. That is called foolish approach.
Therefore she is an individual member, she is a jivtma, not a material. She has got dharma
artha kma and mka, and if such a person creates guilt in the member, this person should
not feel any guilt, I have done what I have to do, hereafter get lost (need not tell!).
So therefore akarcryachara says tma muktau yatta, because

. How do I know what janma is going to be my next birth; and
therefore I am not going to lose this and therefore I will attend the class. tma muktau na
yatta. Suppose a person does not work for liberation, who is he, saha maiti. He is
; he is unintelligent person; he is a confused person; he does not have
his prirorities very clearly. And not only that, saha tmah. He is doing suicide; he is a self-
destroyer. tmah means the one who commits suicide; the one who destroys himself and
how does he destroys. asatgrahat tvam vidhihn; by holdng on to the antma; asat here
refers to antma and Antma refers to all other things except jnnam and mka. Therefore
being preoccupied with the body, being preoccupied with the family, being preoccupied with
the society, that is all fine, they preserve the body, they serve the family, they serve the
society, community; but if I am preoccupied to such an extent, that I do not have time for
spirituality, then that is a problem. Therefore asat grahah holding on to antma; antma is
called asat because it is mithya; asat is unreal; the unreal world of things and beings; unreal
world of actions and results; holding on to the unreal is dropped the real. And dropping the
real alone is called self-destruction because Self is the reality.
So asatgrahaat antma abhimaanaat karma artha kma kmeu vyapratatvt; he destroys
himself.
continuing.
|
||||
ita k nvasti mhtm yastu svrth pramdyati |
durlabhya mnua dha prpya tatrpi pauruam ||5||
Here also akarcrya repeats the same thing. So the repetition is to , so

that such a person will wake up a little bit and have some introspection
and ask a question, what did I achieve in the last so many years.
. Some kind of introspection should come and also a person should wake up
33
to the reality and therefore akarcrya uses very strong words like bhaja gvinda, bhaja
gvinda gvinda gvinda bhajamhamat. That one should not address in such a
language, ? even though language

should not be used, akarcrya uses such strong words; that is why the entire bhaja
gvinda is called mha mudgaraha; mudgaraha means ulakkai; which is used for
pounding paddy, etc. And mhaha means delusion. So we are all full of delusion with regard
to the priorities of life; for akarcrya is taking an ulakkai and hitting the head of every
one hoping that at least after listening to that, they improve. He says that you are holding on
to wife; how long to survive. You are holding on to parents; how long they are going to
survive; nalindalagata jalamatitarala, tadvajjvitamatiayacapalam; all these people you are
holding on to are going to die one day; and if they do not die; you will have to die; getting
away from them. Many people get disturbed by reading bhaja gvinda because
akarcrya tells the bitter facts of life. What is the purpose of doing that? Atleast, after
that, a person will open the eyes. Like that here also he does the same thing; kaha mudtma
asthi, which person can be greater fool. There are so many fools in the world but among that
he deserves the Nobel prize for foolishness. Who should be given; our brihaspathi should be
given. And who is he; yastu svrth pramdyati he does everything else
in his life and he misses the most important thing; what is that. tva arth; artha means
pururtha; pururtha; sva arth means sva pururth; with regard to the accomplishment
of one's own pururtha, pramdyati, this person is negligent. Even negligent with regard to
one's own health is foolishness; Doing everything as I say. First a person sqanders his health
in search of wealth; then he squanders his wealth in search of health and ultimately loses
both. So even being negligent with regard to health is the greatest foolishness called; health
is the basic foundation on which dharma artha kma mka all the four are resting. Therefore
this person pramdyati; negligent with regard to dharma, with regard to artha, with regard to
kma; and above all with regard to mka. Here the emphasis is on mka pururtha; so
sva mka pururth is negligent. And akarcrya will later point out that our parents
can many things for us. And we can do many things for our parents. So one person can be a
proxy for another person. Like if I have got a burden to carry somebody else can carry for
me. If I have got some loan to repay; father can help; brother can help; children can help;
but when I am hungry, who can eat for me. I have to work; similarly akarcrya points out
for our mka, no husband can help. no wife can help; no parents can help; no guru can
help. If guru can do all the sdhan for your sake; I will be in trouble, No.1. and you will be
free also; Therefore just as one has to work for removing one's own hunger similarly one
alone has to work for one's own mka. Svmi Chinmaynanda nicely says ALONE TO THE
34
ALONE; ALL ALONE. We have to travel Alone in spirituality; traveller is alone; and the
destination is also alone; because there is only advaitam; travel is also Alone. Alone to the
Alone All alone is the spiritual path. And with regard to this if a person is negligent, kaha
mudtma asthi, because he has animal janma. And if the person is born in some other
culture, and he does not have a value, it is understandable, because he is not exposed to this.
Suppose I am born here and I am exposed to this wonderful teaching; still I do not make use
of it; I must be Nobel prize winner in Foolishness. So he says in second line. Durlabyam
manuya dha prpya. He has attained the rare manuya janma and tatrapi pauruam;
there also he has a value for independence; inner strength having come to such a height;
remember the example the snake and ladder; have come to 94, only 6 you have to put and
happy home; but the problem is between 94 and 100 snakes are there. 95, 97, 99. If you are a
little careless, back to No.1. born back as cockroach. 31.18
Continuing.

|

||||
vadantu stri yajant dvn
kurvantu karmi bhajant dvat |
tmaikyabdhna vinpi mukti
na sidhyati brahmaatntar:'pi ||6||
Importance of jnnam and enquiry.
This is the 6th verse. Manuya janma mahima topic is over. Manuya janma praasti is over.
Now from the 6th to 13th verse, akarcrya is talking about the importance of jnnam
and enquiry. Jnnam vicra ca. Self-knowledge and self-enquiry are highlighted; focused.
How does he emphasis that. By doing that jnnam alone can give mka. This is a very
important, because there is a very wide misconception that there are many paths to mka.
All roads lead to Rome; like the popular saying. Saying like this, there are people who claim
that there are many paths to mka and some people enumerate four paths, some three,
karma yga, jna yga, bhakthi yga (3); some people add Rja yga (4) some people add
dhyna yga (5) and some people add Kundalini Yga (6) and somebody says 7 paths are
there. akarcrya removes all these confusion by saying that many paths for mka do
not exist. There is only one path. This is not a path, because there is no physical travel
involved at all. If there is is a physical distance, there can be many paths; by this road, that
35
road, aeroplane, by subterranian path, where there is a physical distance, many paths are
possible and where there is time-wise distance, we can talk about many paths, but with
regard to mka there is neither physical distance or time wise distance, the distance is
caused by only one thing; what is that? Ignorance; between me and my goal. And therefore
he clarifies that there is only one path. Then what about many paths talked about in the
scriptures? Whereever many paths are talked about, we should understand that there are
many paths for jna ygyat. For getting the prepared mind, for getting a qualified mind,
for getting sdhan catuaya sapatti , for jna ygyat, you can do japa. If you are not
interested, you can do pj; you can do service, you can go to pilgrimage, you can do varities
of things. In the 4th chapter of the Gt, Krishna talks about

.
dravyayajstapyaj ygayajstath'par |
svdhyyajnayajca yataya sa itavrat || 4.28 ||
apn juhvati prnam prn'pnam tath'par; even pranyama is a sdhan. Even daily
paryaam is a sdhan he says. There are many paths for purification; there are not many
paths for mka. And this akarcrya emphasis in the following slks. So he says without
jnnam, a person can practice varities of sdhan. Except the study of scriptures very
religiously; they will also say that I do Kriya yga, I do japa, I do three hours pj, I do the
entire Uttarakhaa paryanam; all those things they do; but what about the study of
vdnta; that alone do not have. They think that it is some kind of an academic pursuit; who
wants an academic intellectual pursuit. In fact the very idea of vdnta classes is anethma to
them. Please study if you say; they say that we are not college students; if we go, we have to
write notes etc. No No No. We want to realize the tma and for that we have to look inside
only and why should we look out, inside the scriptures. Many people do not emphasise
vdnta ravaam at all. Therefore akarcrya says without jnnam a person can practice
hundreds of things, but it will not give him mka. Therefore, padanthu strani; let him
study any number of stra, stra means other than vdnta stra, so here stra refers
vdnta anya strani; like tarka stram, mmsa stram, vyakraa stram; all the other
stram, including material sciences; let him be expert. And yajanthu dvn; that is
akarcrya said in Bhaja Gvinda, nahi nahi rakati ukrkara. ukrkara is a dhtu
pda; the root is given; all the roots in Sasrkt language are in this; it is called Dhtu pdaha.
because all verbs are born out of roots. Because in sasrkt all nouns are derived from roots;
that is why it is called dtu; a list of dtu is given and one is ukrkara. ukr in the name
of the root; kara is the meaning of the root; In English they will say; Kr: to do; gum to
36
speak; gum to go; gum to go; gum to go; they will be chanting this; if you ask what is gum,
they will say gum to go; all these things will not help. So some person in Kasi 90 years;
ukrkara, ukrkara; then akarcryasays nahi nahi rakati ukrkara. Here also
he says strani ukrkara is the vyakraa strdni, padanthu; let him be an expert;
dvn yajanthu; let him to do all the pjs to all the deities available; so Krishnaastimi he
celebrates, special pj, Rma Navami special pj, all these things he may do; dvaan
yajanthu; and here he refers to all the ygs mentioned in the scriptures; a grhastha is
supposed to do 27 ygs or something; according to traditional lifestyle, a grhastha;
especially a Brhmaa grhastha; or a dvija grhastha is supposed to do sapta havir yaja;
sapta paakha yaja; sapta home yaja; 3x7 = 21; then Sma ygm, paka yaja, havir yaja,
then paja mah yaja regularly, 21 + 6 = 27; all supposed to do compulsory. Here
akarcrya says let him fulfil all of them. Kurvanthu karmi; let him do lot of other
loukika karms also, let him do any number of karmaas, action and bhajanthu dvatas; let
him do plenty of dvat upaasanam; bhajanthu means upsana m kurvanthu; upsanam
means meditation; So varieties of dvat upsanam are prescribed in the upsana khnda of
the vdas; I previously said vda is divided into prva bhaga and anta bhaga. Vda prva
itself is subdivided into karma kndam and upsana kndam. akarcryasays karma
kndam cannot give mka. Upsana also cannot mka. Therefore bhajanthu dvat refers
to upsana knda. In spite of doing all these things; brahmaatntar:'pi mukthir na sidhyati;
he will not attain liberation inspite of all these things. Suppose he practices for many years;
no. suppose he practices for many janms, no; akarcrya says brahmaatntar:'pi; even
if hundred Brahmjis have come and gone. For Brahmji, one calendar day is supposed to
be 2000 catur yug; 2000 catur yugs; One catur yug is supposed to be 4320000 years.
Calcultate. One catur yug 4320000 years. Like that 2000 catur yug if finished, Brahmji will
tear one sheet from the day calendar. And like that Brahmji has got hundred years of life;
go home and use calculator (you all have forgotten multiplication) to calculate. And when
hundred years are over, having 2000 catur yug and each catur yug being 432000 years,
one Brahmji will retire. he will attain mka. So remember even Brahmji is not vatam.
Another Brahmji will come; and like that 100 Brahmjis come and go; what will be the
duration. So long you have praticed, japa, pj, tapa, etc. akarcrya says, no mka. Even
if you have practiced pj, japam, tapas, etc for the duration of 100 Brahms,
brahmaatntar:'pi, mukthi nsti. And he puts a condition; the condition is more important;
tma aikya bodhe vina; without the knowledge of jvtma paramtma aikyam. tmaikyam
means jvtma paramtma aikyam. bdha means jnnam. jvatma paramtma aikya
bdhna vina mukti na siddyathi. That is what akarcryachara said in Bhaja Gvinda
also. kurut gagsgargamana, vratapariplanamathav dnam | I have done so many
37
things; jnavihna sarvaatna mukti na bhajati janmaatna. That idea is here also.
Therefore what is the conclusion? Jnnam vina mukhthi hi nsti. But we should be very
careful here. These are the slks which will give some clarifications; but these are the slks
which can create some misconceptions also; because akarcrya says that stra, dvat
pjnam cannot give mka; japa cannot give mka; tapas cannot give mka; and
therefore a person will conclude what? Therefore I can give up all these religious life style. As
it is, nothing; and he is waiting to get some opportunity to drop the so-called
sandyvandanam; so called pj, so called japa, even that he will drop like hot potato;
because dropping these things is not advised. Therefore be very careful; akarcrya does
not want to condemn here the role of religious practices; the aim is not to condemn the role
of religious practices; the aim is to highlight the role of knowledge; but never to condemn
them; because while we say that they cannot give mka, they are extremely important to
attain the qualification for jnnam. That is why I always say, without jnnam, pjs are
incomplete. Without jnnam, pjs are incomplete, but without pjs, jnnam is impossible.
WITHOUT ADVAITAM, DVAITAM IS INCOMPLETE; WITHOUT DVAITAM ADVAITAM IS IMPOSSIBLE. If without
pj a person can get jnnam, why should vda talk about the karma knda so elaborately?
why should vda spend so much time on varieties of upsana . In fact vda will begin with
Vdnta only. In fact it will not be called vdnta because if it begins with vdnta, the
whole vda will be jna khnda. So the i will be fools if they are unnessarily introducing
karms and upsanas. The very fact that they are emphasising all these ramas, and all the
karma upsana etc. show that they cannot give mka but at the same time, without them,
nobody can come to mka. For whatever pj, japa, tapa, etc. are there, they all must be
given their importance. But what akarcrya says do not stop with that; you should go to
the next stage also.
More in the next class.
Hari Om.
38
004. Versus 6 to 10

|

||||
vadantu stri yajant dvn
kurvantu karmi bhajant dvat |
tmaikyabdhna vinpi mukti
na sidhyati brahmaatntar:'pi ||6||
After talking about the glory of manuya janma, now from the 6th verse onwards, up to the
13th verse, the crya is talking about jnnam and jna sdhanm. Jnna and jna
sdhanm; self-knowledge and the means of sef-knowledge. First the CRYA POINTS OUT THAT
SELF-KNOWLEDGE ALONE CAN GIVE LIBERATION AND ANY OTHER SDHAN CANNOT GIVE LIBERATION.
And he mentions a list of sdhan vadantu stri yajant dvn; let a person study
different strs; whether it is secular sciences or sacred sciences in the form of tarka,
mmsa, vyakraam, etc. and yajanthu dvan, let him perform any number of rituals and
let him do any number karms; loukika karms also or let him do any number of upsanas,
all of them cannot give liberation; if one does not gain self-knowledge tmaikyabdhna
vinpi mukti na sidhyatihi even after thousands of Brahms coming and going;
brahmaatntar:'pi. And as I said, this slka should not be misunderstood. akarcrya
does not condemn rituals; he does not condemn upsanas; he only says that they cannot
give liberation. And he says that they cannot give liberation; IT SHOULD NOT BE INTERPRETTED
THAT THEY CAN BE RENOUNCED; it should not interpretted that they are useless. So there is very
important; they are useful; without karma and upsana, a person can never come to jnnam.
That is why I REPEATEDLY SAY WITHOUT KARMA AND UPSANA, JNNAM IS IMPOSSIBLE AND
WITHOUT JNNAM KARMA AND UPSANA ARE INCOMPLETE (YOU CANNOT SAY IMPOSSIBLE).
Without jnnam karma and upsana are incomplete and without karma and upsana, jnnam
is impossible. And of course, in certain cases, we may find that a person coming to jnnam
without karma and upsana. Very early age, a person comes straightway to jnnam. Such
cases how should we interpret. Cannot say that person attains jnnam without karma and
upsana; we have to conclude that he has already gone through karma and upsana in
previous janmas and he comes with readiness for jnnam. Up to this we saw.
Continuing
|
||||
39
amrtatvasya nsti vittntyva hi ruti |

bravti karma muktrahtutva sphua yata ||7||
So in the previous verse, akarcrya said karma cannot give mka; upsana cannot give
mka. In this slka, he gives the supporting prama for that. And the prama is ruti
prama and he quotes the well-known Brihadranya statement: amrtatvasya n a asti. n
a asti how should you split. nasa asti you should not split. na asa asti. asa means scope or
hope; there is no hope for immortality through vittna; this Brihadranyaays that money
cannot give immortality. vityva hi ruti; this refers to the Brihadranya upaiad from the
well known Maitreyi Brhmanam this particular statement comes. And we have got similar
idea in another ruti vkyam; na karmaa na prja ya danna tyag naike amrutatva mnase;
here also danna amrtatvam asa na asti.
Now akarcrya points out that money is the means of performing karma; especially
vaidika karma or any other karma; any other project you want to undertake, you want
financial resources. And if a person wants to undertake scriptural rituals also this basic thing
is money. The moment the priest sits, he will chant Varam ddami and ask for 2-1/2 rupees.
Even for engaging them to start the rituals. This is the daki. And thereafterward all the
materials requires money and at the end also you have to give daki; therefore money is
seen in scriptures as karma sdhanm. A way of looking at it; Normally we will see as kma
sdhanm as a means of getting food or getting pleasures, but the scriptures see money as
karma sdhanm. And akarcrya therefore says that if the upaiad says money cannot
give mka; that money-based karma cannot mka. Vittna na mka is equal to vitta
sdya karma na mka. Vittna na mka is equal to vitta sdya karma ha na mka.
Mka cannot be attained through wealth; if mka cannot be attained through karma, what
is accomplished through wealth. That is what is said in the next line. Karmaah muktr
ahtutva gati. ruti refers to karma as not a means of giving liberation, as being capable of
giving liberation. So otherwise, it is superficially look. First line and second line there seems
to be no connection. First line ruti says no mka through money. akarcrya says in the
second line. Therefore there is no mka through karma. ruti says no mka through
money. akarcrya says no mka through karma; how to do you connect the first and
the second. Please add; if it is born out of money. If money can give no mka; rituals cannot
also give mka. Karma mka na bhavathi.
And once we say karma na mka; we have to extend it to all upsanas also; karma is
indicative of upalakaam of all upsanas; and therefore we should add upsana s cannot
give mka. How do you include upsanas in karma. Upsanas are also a type of karma only.
40
All upsanas come under karma only; they come under activities only. If upsanas also come
under karma, why do you call them upsana? We call them upsana because, weakness of
upsana is that they are all actions purely performed by the mind. Therefore to indicate the
karms performed by the mind we choose an expression upsana. Therefore upsana is
defined as mnasa karma. Upsana is defined as manasam karma. All upsanas are mental
activities; but all mental activities are not upsanas. Careful. All Tamilians are Indians. All
Indians are Tamilians you should not say. So all upsana s are mnasam karms but all
mnasam karms are not upsanas. So what is the conclusion: Karma na mka;
upsanna na mka.
And here akarcryagave ruti support; we should be aware of logical support also. That
akarcryadoes not give here. But we should know. What is the logical support? All the
karms produce results in time. All the karma phalams are end-product of a process. All the
karma phalams are the end product of a process or a series of processes whether it is
physical process or mental process; it is an end product. If it is an end product, it has got a
beginning. If it has got a beginning it will certainly have an end. And that is why in Sasrkt
word phalam is split as phalgutaya dhyat iti phalam. That which rots and perishes is called
phalam. That which rots and perishes is phalam. From that very derivation it is very clear that
whatever karma phalam you acquire, they will get rotton. Like the fruits and vegetables, etc.
they write perishable goods. All karma phalams are perishable.
And what is mka. Mka is not an end product of a process. Mka is not an end product
of any process. Therefore we should NEVER EXPECT MKA TO HAPPEN IN FUTURE. Biggest
mistake that we commit is expect mka to happen in future. .
. . Svmiji will it come in the next janma? Therefore always
expecting mka to take place as an event is the basic mistake we commit. If mka comes
as an event, it will become a phalam and it will come and it will go also.
Then what are we struggling to do here? Not to attain mka; but we are attempting to
discover mka as an eternal fact. All of our sdhan are not to attain mka, as a event. ALL
OUR SDHAN ARE TO DISCOVER MKA, AS AN ETERNAL FACT. This is very important.
Understand. Therefore mka cannot be attained through karma or upsana because of ruti
support and because of logical support.
There is a word sphuam. sphuam means goes with bravithi. Upaiad clealy tells karma
na mka.
41
Continuing.

|

||||
at vimuktyai prayatt vidvn
sanyastabhyrthasukhasprha san |
santa mahnta samuptya dika
tnpadirthasamhittm ||8||
So therefore akarcryasays that every intelligent being should work for mka alone.
And for mka one should work for knowledge alone. Every intelligent person should work
for mka.
Since mka is through knowledge, one should work for knowledge. So therefore adaha
vidvn every intelligent person; akarcrya consciously uses the adjective; if anybody
works for anything other than mka indirectly; which means that they are fools; avidvn;
means anitya vasthu vivki. one who has clearly grasped what is shasvatam and what is all
ashasvatvam, fleeting, temporary, perishable, he has clearly understood; vidvn means nitya
anitya vastu vivki, such a person, sanyastabhyrthasukhasprha san, not only he has got
vivka, he has got vairgya also. viragyam towards what bhya artha sukha; bhya artha
sukha, pleasures born out of external objects; called bhya artha; artha means objects;
pleasures born out of external objects, we can call sensory pleasures; and sprha means
addiction; attachment is called sprha. rga; sakti, crazy; and sanyastha, free from.
Therefore an intelligent person should become free from all these addictions for sensory
pleasures; san means vairgya, having attended vivka and vairgya. What does he
should do. Once we get vivka ad vairgya, a lot of time is saved. Lot of time is saved
because sensory pleasures may be there in this life; but they are only to a limited extent; the
entertainment does not become the primary object of life. As I have often said, never say
that entertainment should not be there at all. Human mind cannot be serious 24 hours; he
wants some distraction. He wants some relaxation; certainly Krishna himself accepts in the
Gt. s hra vihrasya yukta ctas karmu; vihra means some recreation; some
relaxation; some diversions are required; but the proportion must be very clear. I have told
you about the example of taking pickle for curd rice or taking curd rice for pickle. That must
be clear. So here, we never totally condemn sense pleasures; we talk about priorities.
42
Once priorities are clear; lot of time is available for something greater; therefore what should
you do; vimuktyai prayatta; such a mature person should work for liberation.
And what should he do for liberation. Can be sit alone and meditate? Meditate on the Self
and ask the question Do you know what is self; that only is not known. So people talk about
meditating on the Self without introducing what is Self. How can I meditate on something
which I do not know at all. If I meditate upon something which I do not know; it will not be
meditation; it will be a series of imaginations alone. And therefore akarcryasays working
for mka is never an independent job. It has to be necessarily done under the guidance of
someone alone. All other sdhan one may do without guidance but once a person wants to
pursue spirituality; he should never attempt to singlehandedly; he will end up as a mad
person. Somebody was speaking to me the other day. A person practises meditation for
hours and reading some book here and there concentrates between eyebrows; he almost
become a mental state. Not only that he fainted one day after intense meditation and he
does not know what to do and he is not able to lead a normal life and all types of problems;
in the name of what; spirituality.
Therefore akarcryasays clearly dika samuptya; one should lead a spiritual life, by
approaching a guru, a guide, to know what it is all about. Dika means guru; crya; and
the word dika; it is a beautiful word; in fact that is the ideal word for a guru; literally
dika means the one who teaches scriptures. A scriptural teacher is called a dika.
stram upadiati iti dika. We can have several people for worship. We can have the
picture, idols and we can do pj, we can garland; we can do; they cannot be called dika;
they are only blessing; they are only blessers; and there can be many people who can inspire;
we can have inspirers; we can have many blessers; but what we want is somebody who can
guide. And a teacher is called a dika. And what type of dika? Santa, the one who is a
competent teacher, who has got the qualification to be a teacher; qualification mainly in
Mundakopiad; sttriyam Brahmaniam. Brahaania means the one who abides in
Brahman. That is what he preaches and what he is; both are not different. What he teaches is
Brahman and he himself is Brahman. It is because, if I am not Brahman, I will be teaching
Brahman as though it is a third entity. Constantly saying that Brahman, that Brahman, I
create a distance and I only feed the objectification tendency. If I repeatedly do that, the
studen also, after 15 years or 20 years, he will say that I have known Brahman but I have not
come across Brahman. He will be eternally waiting for Brahman; biggest misguidance a
teacher can give. If the teacher has to reveal that Brahman as yourselves, as not something of
an object to be realised in later time, then alone the student would be able to say Aha
43
Brahmsmi. Only if it is Aha Brahmsmi for the teacher, then alone he can be a Tat Tvam
Asi, then alone the student would also say Aha Brahmsmi. Therefore he is called Brahma
Nia. Brahma Nia is one for whom the subject matter and himself are identical.
And the second qualification is sttriya; he should have the methodology of

communication; which is uniquely designed and developed in the scriptures. A particular
method of communication, in which you introduce a concept and go to the next higher
concept and negate the previous concept; then go to the next one and then negate the
previous one. INTRODUCE, NEGATE, INTRODUCE, NEGATE, INTRODUCE, NEGATE; AND WHEN IT IS FINALLY
NEGATED; AND WHAT SHOULD BE LEFT BEHIND; I, THE NEGATOR, ALONE SHOULD BE LEFT BEHIND. After
negating all the negatable; which is called adyropa-apavda method; introduction and
negation; introduction and negation; and ultimately when all the negatables are negated, the
unnegatable-I; which is unobjectifiable; that unnegatable; and unobjectifiable consciousness
alone will be left behind; this method is called adyropa apavda; this is designed and
developed in the scriptures alone. And the one who knows this method and the one who
has got the knack of handling the method. If that method is handled properly, the sign of
proper handling is the student will stop expecting mka as an event. That is the ideal
communication. The student should stop expecting mka as an event. He will only say I am
not a samsri. .
Stop his expectation for mka and drop the notion of banda. This is the sign of ideal
communication. And the student alone should certify the teacher is proper because, if the
student is able to say I do not expect mka to happen; I am not a samsri; if a student says,
the teacher is successful. Therefore the competance of the teacher is proved by whom; the
competance of the teacher is proved by the student; at least one student must come up and
say; then alone the competence is proved. Therefore, that is called sttriyatvam. A
Brahmania cannot be a communicator. So a Brahmania is a mystic; a stothriya-
brahmania is dika; a mystic cannot be a dika. Dika is never a mystic.
Therefore vimuktyai prayatt santa; the word santa means sttriyam Brahmaniam
dikam. And what type of sttriyam brahmania he is: Mahntam. One who is generous
crya; compassinate crya. Because he does not say "I have got liberation; if you have not,
then that is your problem"; but he thinks ,
!. Not only I should be free, I should share and make the other people also
enjoy this freedom; not with a motive; not for getting any benefit out of it. If any benefit is
expected, it is business; Vdnta will be another business. Without any motive; not even for
44
getting the status of a guru. That is the last bondage. If I want to enjoy the status of a guru, I
have to keep you permanently as a
disciple. So I should make sure that you are not free; or else when you are free, you will stop
being my disciple. So to keep the disciple to enjoy gurudom; as Svmi Daynanda says:
Kingdom; Gurudom; to maintain; that is another bondage. Therefore without even desiring
for gurudom; the one who gives out the knowledge; he is called Mahn; daylu;
compassinate; and such a teacher; we should approach and having approached what should
do . (Not run away after doing
namaskra). He is a teacher therefore you have to receive the teaching. Not only should you
receive the teaching; you should dwell upon the teaching.
Therefore tna upadirtha samhittm; one should be absorbed in the teaching; samhita
means absorbed; here tma means mind; the mind should be absorbed in the teaching
given out by him. Here rtha means teaching. Here akarcrya is referring to ravaam
because this absorption should take place for sometime. Questioning should not happen
from day one itself. The student should never question in the beginning. From the first
statement, he should not question, or else the teacher cannot proceed further. Therefore
whatever questions are there, I may feel it is illogical, impossible, improper, absurd,
unscientific, irrational, meaningless, etc. but until I get a comprehensive and total picture, I
go on receiving. And having received the total picture, thereafterwards if there are
clarifications required, then mananam should begin. Therefore samhittm initially be just
receive, receive, receive. Do not question. Not that questions are not allowed; but after
comprehensive grasping.
Continuing.
|
||||
uddhardtmantmna magna sasravridhau |
ygrhatvamsdya samyagdarananihay ||9||
All these slks are talking about jna sdhanm. Previous slka, this slka; jna
sdhanm is vdnta ravaam; otherwise called vdnta vicra. So the same idea is
repeated in all these verses in different ways.
ygrhatvamsdya. Before entering vicra, one should attain vicra ygyat. Vicra
means scriptural enquiry. Before entering scriptural enquiry; scriputure based enquiry, one
should attain vicra ygyat; fitness for that enquiry; which akarcrya calls
45
ygrhatvam. Ygrhatvam means vicra ygyat. In another language, sdhan

catuaya sapatti is called ygrhatvam. And how do you attain sdhan catuaya
sapatti; akarcrya does not mention; we have to supply; through karma and upsana ,
which includes vda pryaam, prayer, etc., because by the time we come to vdnta, we
should learn to look upon vda as a means of knowledge. Vda is not talking about doing
something to get knowledge; but vda itself is a valid source of knowledge. Knowledge of
what. Something which the perception and logic cannot reveal. Vda does not speak
something for me to experiment to arrive at. Vda is not teaching to experiments, which I
have to do and know. If vda is teaching an experiment, I can learn that experiment;
thereafterwards I can start doing that experiment; and then note; it is not. Vda is not
teaching experiments to know. Vda is directly giving knowledge. And therefore all our aim
is understanding what vda communicates. And we look upon what vda communicates as
knowledge itself; exactly like, what sense organs communicate or present; we take as what:
knowledge. What sense organs communicate, I take as knowledge. If I have to check up what
a sense organ communicates with another sense organ; another sense organ cannot prove
or disprove. Perhaps what can I do is:
, . (if what you
saw is not clear, once again clean the eyes and see with the same eyes; not with the ears).
What the eyes reveal is knowledge for me. Similarly what vda communicates to me is
knowledge. Eyes reveal something in its field. Ears reveal something in its field. Vda reveals
something in its field. Every bit of knowledge reveal something in its field; what eye reveals;
eye does not prove or disprove through ears. Similarly what ear reveal, the eyes do not prove
or disprove.
Similarly what vda reveals, I grasp as the very knowledge. It is a knowledge for me. Once
the knowledge is not clear; if knowledge is not clear, what will I do; if the eyes seeing is not
clear; what will I do; you cannot use the ears; clear the eyes and again use the eyes alone. If
vda's teaching is not clear; what should I do; go back to vda alone once again and try to
understand; still not clear; again go to vda; thus our aim to understand the vda, which
itself is the knowledge. This attitude is called prama buddhi; developing the attitude that
vda is a pramam. Exactly like sense organs are pramam in their field; vda is
pramam in its field.
And all these things; why radda is one the sdhan catuaya sapatti . This prmaya
buddhi is called radda. If the prmaya buddhi is not there; we generally say that the
study of vda is not of any use at all. Without prmaya buddhi the study of vda will be:
46
vda is talking about some hypothesis but I cannot express it as knowledge. Therefore
without radda, study of vda is a waste of time. Therefore ygarudastvam is important;
sdya, one should attain.
After attaining ygarudastvam; what is the next thing; samyak darana nia. nia means
commitment. In what; samyak daranam; self knowledge or self-enquiry. Samyak darana
niaya one should be committed to self-enquiry; otherwise called vdnta vicra.
Therefore two stage; the first stage vdnta vicra ygyat prpthi; next stage is vdnta
vicra. The whole life is only for these two. First three ramas, brahmacrya, grhastha,
vnaprastha, all these ramas are vicra ygyat prpthihi; sanysa rama is vicra; this is
the ygik design.
And having done this; through this; what should one do; uddhard tman atmnam; by
following this one should uplift oneself by oneself. One should uplift, oneself by oneself.
That is the importance of self-effort is highlighted. The importance of proper use of free will
is highlighed. I have said often, that vara 's grace is important; guru's grace is important;
stra's grace is important; vdnta accepts grace very much; what we emphasise is grace
can never replace self-effort. GRACE CAN NEVER NEVER NEVER NEVER REPLACE SELF-EFFORT; HOWEVER,
BIG AND POWERFUL THE GRACE MAY BE. The grace can only booster; support the self-effort. And
therefore akarcrya says: uddhard; better you work.
; ; therefore there are so many
statements; all that, in those contexts highlighting grace; but whatever be the description of
grace, we should never think that class
. obstacles . I should have
the will power to get up inspite of obstacles; this or that; if I have the will; where there is a
will, there is a way. Grace is important, but it can never replace will power. Therefore,
akarcrya says uddhardtmantmna.
If you have to uplift, it must be fallen somewhere; then it must have fallen; where has it
fallen? sasra vridhau magna. The self which is submerged which is drowned in the
ocean of sasra; is not dead; if it is dead, no problem; but neither dead or alive; coming up
and gulping lot of water and again going down; going up and down; it is a struggling
suffering jvtma you have to uplift.
Continuing.
47
|
||||
sanyasya sarvakarmi bhavabandavimuktay |
yatyat paitairdhrairtmbhysa upasthitai ||10||
akarcryacontinues with the sdhan for self-knowledge. Sarvakarmi sanyasya;

Renounce all the karms; when? very important? when, not in the beginning itself; after
attaining the benefit of karma. One should renounce all the karms, after gaining the benefit
of karms. This is with regard to everything; even when we are born, we renounced the
mother's womb; we were in the womb; when does the child renounce the womb? not in the
second month, not in the third month or the fourth month; after remaining in the womb, and
until attaining the benefit of being in the womb; that means that much growth. Therefore,
remain, grow, renounce. After renouncing the college means what? Not in the beginning
itself; after entering the college, getting the benefit; after graduation, renounce the college.
For everything, renunciation is not in the beginning. But only after attaining the benefit.
Therefore sanyasya sarvakarmi means sdhan catuaya sapatti anantharam sanasya
Sarvakarmi. After attaining sdhan catuaya sapatti ; after attaining purity of mind;
after neutralising the rga-dva complexes; after attaining the maturity; after becoming
clear regarding the priorities of life; sanyasya sarvakarmi.
This sanysa is of two types. One is the formal scriptural sanysa; and in that sanysa, one
can renounce all the religious rituals totally. In scriputral sanysa one is free to renounce all
the religious rituals. And another is mental detachment remaining in grhastha ram. Mental
detachment remaining in grhastha rama. In this sanysa, one cannot totally renounce
religious rituals or religious exercises; one has to maintain skeltal religious activities for the
sake of society; for the sake of family; he may not need them; as long as he is in the set up,
whether it is some prayer; doing namaskra, going to temples, certain festivals come; you
may not celebrate festivals elaborately; but you will have to have it in skeltal form; Therefore
a grhastha cannot totally renounce; he can only refuse karms. Sanysi can give up all the
karms having done that sanysa.
And paitai, he should also attain some intellectual competence. This is one thing we
require for vdnta. He must be rationally sound; he should be logically strong; he must be
intellectually competent. That is why illiterate people, uneducated people will find vdnta
difficult. For them, we can only prescribe Bhakthi; japam; pj, etc. You cannot prescribe
vdnta for uneducated people, because education means the capacity to logically thing.
Even if the person does not have the modern education; need not be a graduate; in the
48
olden days, they had tarka; mmsa; vyakraa. These are three basic sciences, which
develop thinking communication, language and logic. Tarka teaches him how to think
logically. Vyakraa teaches him how to communicate efficiently. And mmsa teaches him
how to interpret the scriputual statement. Therefore education is a must for understanding
vdnta and therefore paitai; he must be a paitai.
Hari Om.
49
005. Verses10 To 12
|
||||
uddhardtmantmna magna sasravridhau |
ygrhatvamsdya samyagdarananihay ||9||
|
||||
sanyasya sarvakarmi bhavabandavimuktay |
yatyat paitairdhrairtmbhysa upasthitai ||10||
After glorifying manuya janma, akarcrya started discussing tma jnnam and tma
jna sdhanm from verse No. 6 onwards which goes up to verse No.13 is tma jnnam
and tma jna sdhanm. And here akarcryapointed out that tma jnnam is the only
sdhanm for mka; no other sdhanm can give mka. And that does not mean that all
other sdhanms are useless; they all have their utility and their utility is in attaining jna
ygyat and for jna ygyat siddhi; for getting the fitness for knowledge; we have got
many sdhan; choices are there. So with regard to jna ygyat, we can give the example
of a temple which can be reached through many paths. Temple can be reached through
many paths. Similarly jna ygyat can be attained through many sdhan; whereas you
know the deity in the sanctum can be reached only through one door. Four doors are there
to enter the temple but to enter the garbha griha, how many doors are provided. Only one
door. Similarly jna prpthyartham, there are many paths; for mka prpthi, there is only
one path, jnnam.
And having said that, akarcrya started discussing the means of knowledge. How can we
acquire knowledge and he pointed that there is only one method of acquiring knowledge
and that is stra vicra. Enquiry into the scriptures. Because self is not available for the
sense organs; perception cannot lead to self-knowledge; and since the self cannot give
perceptual data, science also cannot give discover self. Science discovers things by collecting
data. And since no perceptual data can be acquired with regard to the self, science also
cannot help with regard to self-knowledge. As far as meditation, we do not accept
meditation as a means of knowledge at all and therefore meditation by itself can only refine
the mind; quieten the mind. After meditation a person will be quietly ignorant; before
meditation a person will be tumultously ignorant. Thus ignorance cannot eliminated through
meditation. Therefore perception is not useful; inference, science or logic is not useful;
meditation is not useful. Therefore the only useful method is stra vicram.
50
Then the question comes how can stra lead to self-knowledge; because stram is outside;
Self is inside. How can the pursuit of an external stra lead to the knowledge of internal Self.
For that he gives answer, it is exactly like seeing a mirror. When you are looking into a
mirror, your vision is turned extrovert alright, your eyes are looking out alright; but when you
are looking into the mirror you are not seeing an object but you are the seer-I. That a mirror
is a unique external instrument which gives the knowledge of the seer. Mirror is seen-object;
but it gives the knowledge of the seer-I. If mirror can give subjective knowledge, seeing
outside, we say the stra also is exactly like the mirror; more we are looking into stra; the
more we begin to understand the real-seer. Mirror gives me the knowledge of the
superficial-seer, i.e. the eyes, stra darpaa. One book is titled stra darpaa. So the
stram-mirror gives me the knowledge of the inner Self. So the study of stra should not
be taken as acamedic pursuit; it should not be taken as as an intellectual gymnastic; it should
not be taken as an ego boosting pursuit; but stra pursuit should be taken as the pursuit of
the Self. And thus stra vicra is tma vicrah and tma vicra is stra vicra. There is no
stra vicra without tma vicrah; there is no tma vicra without stra vicrah.
And when I repeatedly use the word vicrah; we should be very careful; it is not the tamil
; in tamil vicram means kavalai ; worry. Therefore I am not calling you and
say please do one hour . For that I need not call you here; already you are expert in
doing that at home. Here vicrah means analysis; enquiry. Mmsa. When we enquire into
the scriptures, the enquiry is called mmsa. When you enquire other things; material
things, that is called vicra. What is the difference between vicra and mmsa. Sacred
enquiry is called mmsa; secular enquiry is called vicra. All the Enquiry Commissions,
you cannot use the word Mmsa; for analysing all the bloody corruption; you should not
use that word. Only when the scriptures are involved, it is defined in Sasrkt as pjita
vicra; mmsa; what is the definition; pjita vicra; sacred enquiry is called mmsa.
And this mmsa is the only method of Self-knowledge and akarcrya has been talking
about this in all the slka s; we saw verse No.09 and we are seeing verse No.10; sanyasya
sarvakarmi bhavabandavimuktay; yatyat paitairdhrairtmbhysa upasthitai. May
the seekers do vicra.
And how should one do vicra. Sarvakarmi sanyasya. After renouncing all the karms; if
the karms are formally renounced, it is called sanysa rama. So literally sanyasya
sarvakarmi means caturta ram swekritya; but if a person does not take to sanysa
rama, we can do the enquiry in Grhastha rama also; but reducing the karms to some
51
extent, and developing detachment. In fact finding time is easier. But getting a withdrawn
mind is more difficult. For a grhastha's attempt is more than finding time, finding a quality
mind, because the mind can, when time is available, efficiently do the worrying. vrdda
stavat, akarcrya's language, cint sakta. In fact a vrdda purua gets plenty of time;
generally, because nobody wants to talk to us, because they know once they start talking we
start only in 1914. Another thing is we do not have a good memory; so we do not know to
whom what we said same stories we will
repeat again and again. So people generally avoid us and we get lot of time therefore.
Therefore time is not a problem but the mind, committed mind, a withdrawn mind is difficult
to attain.Therefore detachment becomes more important for a grhastha than even reducing
the activity. If detachment is there, minutes available would be quality time. If the
detachment is not there; even three hours will be spent in cint sakthaha. Therefore
sanyasya sarvakarmi; means finding quality time.
And paithai; one should become paita; paita means well-learned capable of logical
thinking. Because vdnta involves knowing. And knowing involves thinking. If vdnta is
talking about the experience, it does not require at all. Suppose I want to give an
extraordinary experience Amarnath or Manasa Sarovar; I need not ask you to develop a
thinking mind; Amarnath experience requires what. Going to Amarnath. Similarly if I am
going to give you a mystic experience or an extraordinary experience I need not talk about
logical thinking; therefore we should remember vdnta is not talking about a supra-normal
experience; but it is talking about a clear understanding of a very ordinarily-experienced-
consciousness. Conciousness is something available in every experience; prathibdha
vidhitam matham. Consciousness is not extra ordinary; it is the most ordinary thing. In fact,
more ordinary than every other object, because the other objects come and go; but
consciousness is experienced when? In fact, from the first moment of the day; jgrat svapna
suiptiu spatar ya samvit ujrmbhyat; jgrat avasthyam caitanya upalabhyate; svapna
avasthyam caitanya upalabhyate; suipti avasthyam; sarvu avasthyaam, du kleu;
sarvsu avastsu aha aha iti. Consciousness is ever evident. It is the most ordinary thing.
Therefore our aim is to clearly understand this consciousness is not part of matter; it is an
independent entity which is my nature; and when I have to assimilate this, the intellect raises
lot of questions and therefore to answer the question and to make the intellect clearly
understand, lot of thinking is involved. Therefore akarcryasays Paita; Paita
means a logical thinker is required. And for that alone, in those days, there were three solid
sciences which were made compulsory; tarka stram; vyakraa stram, mmsa stram.
Tarka stram means the capacity to logically think. Thought level logic is called tarka
52
stram. Then vyakraa stram means the capacity to convert this thought into words,
approprirate word is required. because the teacher is communicating the knowledge through
words; because the teacher is converting the thought into words and the student has to
recovert the words into thought; just like the television centre transmits the waves of all the
pictures; and our television set has to do what? reconvert the wave into pictures and in any
place is the conversion is not efficient; we cannot get a good picture. Therefore every class is
a transmitting centre; whether it is a worth teacher is not known; and the receiving set
should also be proper. And the whole thing is what? Conversion of thought into word and
conversion of word into thought. At the word level it is called vyakraa stram; and
vyakraa stram is otherwise called pada stram. Vyakraa stram is called pada
stram. And tarka stram is the science of thinking; precise thinking; and precisly
expressing. And then mmsa stram is the capacity to understand a sentence in the
background of the whole stram; because the same sentence can mean differently based
upon the context. Since context influences the meaning, we should have a global vision. For
example, Krishna tells in the Gt; karma mka; karmaihi sasiddhim stika
janakdaya; svalpa pyasya dharmasya, trayat mahoto bhayt. Clearly Krishna says karma
mka. If you take that sentence out of context; we will get one of the most unfortunate
conclusion that karma is also means of mka; but we know that neither vda support or
logic support it. Therefore we have to interpret the statement properly. We cannot say
Krishna is wrong, because Krishna is an avatra and he cannot commit mistake. You cannot
say Vysacrya, like the local reporters, have made some mistake; You know these reporters
make great injustices. Like that Vyascrya cannot be said to be wrong. Vysa is also
another avatra. Just as Krishna is avathaara; Vysa is avathaara; Therefore both cannot be
wrong because there is a statement karma sasiddhim. Then we have to do what? Look
at the statement in the totallity of the Gt; and akarcryabeautifully comes to the
conclusion, sasiddhihi means citta shuddhi. Therefore karma sasuddhi should be
interpretted as karma citta suddhihi; not mka. So this capacity to interpret by studying
what has gone by and what is going to come in future is called shad linga analysis; some of
you might be aware of it; I have discussed in other classes; a linga vikr it is called, this
analysis is called mmsa stram. Thus pada stram or vyakraa stram; tarka stram
or logic and mmsa stram means the science of interpretation. And the one who has
got all these is called the paita.
And the mere scholarship is not enough. If he has got scholarship, he will approach Upaiad
as an academic book and he will take it as a subject for his P.hd thesis and he will get a
degree and go away. Scholarship is a must; but scholarship alone is not sufficient. Vdnta
53
requires scholarship; not extreme scholarship but reasonably sound thinking. Scholarship is
required; but scholarship is not enough; then what else is required; dhrai; he must be a
vivki; a seeker of a mka. He must not approach with an academic attitude; but he should
have discovered the problem of sasra, and he must have discovered that all other doors
are closed as we saw in the case of Arjuna. In the battlefield he has extreme sorrow and all
his wealth could not help him; all his name and fame could not help him; prosperity useless;
name useless; fame useless; duty useless; many wives Arjuna had; they were useless; brothers
were there useless; in extreme sorrow nothing will help except vdnta. Then what about
others; the others can serve as temporary relief measures; like for cold, we apply lot of
ointment; all that for what; not to cure cold; you know, if you take medicine it will go in seven
days; if you do not take medicine, it will go in one week. Thus except vdnta, all other
medicines are pallitives relief, temporary relief we will get and again it will come; such a
person must have discovered sasra problem and he must be a mumuku, not an ordinary
mumuku, tvra mumuku. Therefore, akarcryasays: dhrai; dhrai means vivki; vivki
means the one who has understood the uselessness of all other means and one who has
understood the uniqueness of Self-knowledge as the only remedy for sasra. And if a
person says that I have not discovered sasra problem; and therefore I am not interested in
mka; vdantin will not get angry. He will say go into sasra; like the Pattinathar said:
; go and see all the things and having got enough kicks you come back; we will
wait if I am not available, the then generation siya will be available; if not available, the next
generation would be available; mumukatvam is a must. Scholarship plus tvra mka
icch will make a person ready for enquiry.
So paithyam is important; dhratvam is imporant. Then what is the next: tmabhysa

upasthithai. And one should become dedicated; committed to tma bhyaaha; Self-enquiry.
tmabhysa is another beautiful word for Self-enquiry. Here abhysa means ravaa
manana nidhidhyaanni. Thus being committed to this one should work for mka.
Yadyatham. Let effort be put forth. Prayatna kriyatham. iti artha.
|
||||
cittasya uddhay karma na tu vastpalabdhay |
vastusiddhirvicra na kicitkarmakibhi ||11||
This is an oft quoted slka. Here akarcrya talks about the relative roles of karma and
vicra, and he says each one is unique and each one has a unique role to play and one
cannot substitute the other. And therefore karma is extremely important for citta shuddhi.
54
And by karma we mean karma yga; a dhrmic religious way of life; which involves paja
mah yajas which I mentioned in the introductory talk; a life of dharma. A religious life. And
what is dharma: I have said three things constitute dharma; one is rituals or religious
exercises; like pj japa etc. that is one part of dharma; all religious exercises. whether it is
temple visit, pj, pilgrimmage japa, etc. all of them will come under rituals or religious
exercises; second part of dharma is values. There are many people who give importance to
religious exercises but they never give importance to their character, the quality or morality.
And therefore morality or value is the second part of dharma and third part of dharma is
attitude; the way we look at the creation; the way we look at ourselves and the way we look
at the people around. First learn to respect yourself. That is the basic difference between
some of the other people and our religion. They address everyone Oh Sinners!
guilt; complexes; I am useless; I am useless; which is being
reinforced by the family members: ;
; and the religion also comes and tells you "Sinners".
Therefore learn to develop Self-respect. It is not ego; it is not arrogance; it is not pride; you
say I am great not because of anything; because Lord is inside me. superiority by myself, I am
great; because I am a devotee of the Lord. I am great because the Lord is residing in me.
Why should I see as small. Therefore attitude should be one of self-respect. Similarly attitude
towards the universe is that it is sacred; similarly towards parents. Thus attitudes make the
third part of dharma. Thus religious exercises, values and attitude. This is called karma here.
cittasya shuddaye karma; Karma is equal to dharma; dharmah is equal to religious life;
religious life is equal to these three. Such a religious lifeis very important right from applying
vibhoothi kumkum etc. They are not ordinary. Some people thing that they are lower form
of religion. Some have discovered that Lord is inside; therefore we are beyond all these, and
embodiment of rga-dva. Therefore every minor thing has got importance, right from
applying something in the forehead. They say ; somebody has
said. Apply something, because it reminds other people that the Lord is in you; and it
reminds me also that the Lord is in me. Not alankra; but it is respecting the Lord within. But
we feel bad that to say that I am Hindu is bad. the other religion people they never feel that.
They proudly wear their marks; declare that. But we only feel that it is bad. In the train also
we see; if he is a muslim, we will make others get up and do his namaz inside the train. Now
you want to say: Brahmrpaam, Brahma havi; you feel how can I say that in front of
others? Inferiorty complex; But we try to compensate that by saying that we are beyond all
rituals and external practices. Really speaking it is a complex. Anyway I do not want to get
into those things.
55
Then Karma in life is for cittasya uddhi. And at the same time, na tu vastpalabdhay.
Religious life can never give self-knowledge. Reglious life can never give self-knowledge. It
will make a person purer; make a person humbler; it will make the ego thinner. Now the ego
is like the tambha kayir. or ; Like that is the ego. And self
knowledge is very sensitive knife, like micro-surgery knife. If you use the self-knowledge to
cut the powerful ego, instead of cutting the ego, the blade will break. Therefore religious life
thins the ego and makes it a small thread. But the last vestige of ego will continue; if it has
to go, we require that micro-knife called; the Self-knowledge, which will break it; Therefore
he says: religious life is na tu vastpalabdhay; vastu means reality; derived from the root vas
to mean exist; vasathi; asthi, sarvada asti iti vastu, that which eternally exists; trikaale api
thiati iti sad; we saw in the introduction; vasthu means the reality in this context. In other
contexts, vasthu can refer to any object; any entity can be called vasthu, but in vdnta, the
only substance, the only substantial entity is supposed to be Brahman and therefore vasthu
is here equal to Brahman and tman; upalabhdi means attainment. So vasthu upalabhdhi
means brahma prpti; tma prpti or jna prpti; Na tu, na tu means is never possible by
religious life alone.
So then what should I do; we should go beyond religion: vasthu siddhihi vicrane brahma
prpti; or jna prpti is only through vicra; stra vicra; vdnta ravaa manana
nidhidhysanam; philosophical purusit is the only means, is vasthu siddhi. Vasthu siddhi is
the same as vasthu upalabhidhi; jna prptihi iti arthaha.
And suppose I do not want to do vicra. For me vicra is vicra. I do not like this enquiry;
too dry a subject and I am a nice emotional person, I would like to do more of pj; can I
increase the intensity of pj as a replacement of vicra? Can I cry in front of the Lord as a
replacement of vicrah. akarcrya says Na kinchit karma kotibhihi; you can do crores of
yajs; crores of ygs; crores of pjs; intense bhajans you may do; you may do all these
things; cry in front of the Lord; crying would not replace enquiry; but crying in front of the
Lord would not go waste; the Lord will make you fit for enquiry make you love enquiry.
Earlier you had no like for enquiry; such a bhakthi will gradually change and he will begin to
like enquiry and Lord would change the mind; change the attitude. You may ask how long
this should continue; therefore vasthu siddhihi vicrane va; enquiry can never be replaced
by anything. So therefore karma siddhihi, vicrane jna . This is sra of this slka. Religion
gives purity; philosophy gives knowledge. Vda prva is purity; vda anta is knowledge.
Vda anta is knowledge. Prva mmsa gives purity; uttara mmsa gives knowledge. So
thus whole vda is important.
56
Continuing.
|
||||
samyagvicrata siddh rajjusattvvadhra |
bhrntditamahsarpabhayadukhavinin ||12||
akarcrya said vicrah alone gives knowledge; knowledge gives freedom and there is no
other method. And when we say that, some people may think that this is a short-sighted
approach; that this is a fanatic approch. This is a wide spread thinking that we should all
accept religions and we should accept all systems; we should have a generous heart; we
should be catholic in our attitude; that means what we should accept everybody's theory and
therefore we should say what? all religions lead to mka; or all paths lead to mka; karma
yga also; bhakthi yga also; jna yga also; rja yga also; hatha yga also; kundlini
yga also; nanda yga also; you have to say all these; Otherwise we are narrow-minded. It
is fanaticism. Daynanda Svmi nicely says: If you think that I am a fanatic; does not matter,
I would better be a fanatic rather than be a lunatic. Why? akarcrya gives an example
here to understand why this is a fact and it is not our fanaticism.
And what is the example? The well known vdantik example of rope-snake error. In semi
darkness, a person sees a rope. Semi darkness is important. If it is full darkness, he will not
see anything; therefore no scope for error at all. That is why we say total ignorance is bliss.
And if it is full brightness also, no problem, because we will see the rope very clearly; then
also there is no problem. That is why we say total knowledge is also bliss. Total ignorance is
bliss; total knowledge is bliss. But when the light is not fully there; when there is semi-light
and semi-darkness; then alone this person also becomes "semi". What is that? he sees
something and it is dense also; and also reading about the snake and he has also read in
some books that there would be snakes in those areas; and if he sees that there is
something; there is amaanya jnnam; he does not have the specific knowledge that it is
rope. this partial knowledge is called smanya jna prvaka via jna abhva ; smanya
jna prvaka via jna abhva means what? There is a general knowledge that there is
something there; but there is no specific knowledge. And rope is like; curled; length also
around three feet or four feet; and my mind is also soaked in sarpa sasra. Therefore this
is an ideal ground for what? Making an error and what is the error; aya sarpa; and the
error, the snake is born out of what? Rope-ignorance; not smnya jna abhva; but
via jna abhvt, sarpa utpannaha. And once this snake is born; what will be my
57
emotion; . So therefore the most courage person,

if you say, snake, becomes fearful. Therefore this person has got fear. akarcryasays;
bhaya sthampaam; sthampaam is not put here; in some other place; stampaam means
shivering; trembling; and for some people even sweating happens. Now here what is the
situation; ajna; ajn janya sarpa; sarpa janya bhaya; ignorance, ignorance-born-
snake, snake-born-fear. This is the situation.
Now akarcryaasks tell me how many methods are there to remove this present
problem. We want to remove bhaya. Bhaya is not a comfortable emotion; and if bhaya
has to go; fear has to go; snake has to go; and if the snake has to go; then what should go.
Suppose you call the snake charmer from the irula tribe; specialists; he comes and sings
before the rope ; ; would the snake do something. You
chant garuda mantra; you do anything; our snake will not go; only when ignorance is gone
the snake will go; and how will the ignorance go; suppose you shave the head, because the
ignorance is in the head; you do anything; jnna va ajn na. Therefore bhaya na
is only through jnnam. And if I say bhaya nis only through knowledge, I am a fanatic
person or I am a sane thinking person? I am not a fanatic person. To avoid my fanaticism
charge, I cannot accept all your philosophy also; that you can kill the snake by beating; that
the snake can be driven by the garuda mantra etc. If I accept all that several methods, am I a
catholic person or a confounded person; I can accept other people, but I cannot accept the
their theory. Therefore we should never get confused between accommodating the people
and accommodating the wrong notion. To accomodating people is a value. A Christian
comes; a muslim comes; different systems of philosophy comes; we love them; and we
accomodate them; that is a value; just because I love a person; and therefore if a Christian
says mka is in heaven; I cannot accommodae that idea. We are all sinners; we cannot
accept that because vdas clearly says: rrvantu sarv amrtasya putr; We are all sons of
immortality; you are nitha uddha buddha mukta svabhva.
Sin is a superficial encrustation in the person. It is not the inner most nature. Therefore I can
accomodate Christians; but that does not mean that I should accept the false conclusions of
Christians; I can accommodate Islam; but I cannot accept the false conclusions.
Similarly when akarcryasays jnna va mka; is not a fanatic approach; it is a fact. If

somebody asks whether Bhakthi would give mka; I will give two answers. If Bhakthi will
give mka, if bhakthi means knowledge. He will say that later here; Bhakthi will give mka;
; ? Next line he will say; if
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Bhakthi means jnnam. If Bhakthi is something other than jnnam; then I will say; Bhakthi will
give mka alright; but not directly. This is mmsa; you interpret it properly. Bhakti will
give mka if somebody says, since Bhakthi is other than jnnam; how do you interpret it;
bhakthi will directly give you mka by taking you to knowledge. This is called clarity of
thinking. It is called clarity of understanding. Otherwise the whole teaching will be a set of
island of ideas; which will never take us anywhere.
For akarcryacarya says here: rajjusarpavadhra; means a clear
knowlede of rope; rajju means rope; it is the satvam; sarva means the substram of the false
snake; satvam; mithya sarpa adhinam. sarpa means mitya sarpa adhinam; it is rajju; and
avadhraa; means nicaya jnnam. It is not enough if I say it may be"rope". Suppose if I
say it may be rope and somebody asks go and touch it; we will say: why to take risk.
Similarly if I say the world is Brahman; it is one thing. If I say the world may be Brahman; that
is not enough. Therefore avadhraa means that I should know that this is the truth; that
this is the whole truth; and this is nothing but truth. That is called avadhraa. This rajju
sarpa avadhraa is what? vinini; it is the destroyer of mah sarpa bhaya. The fear born
out of mah sarpa; the huge snake. And how did the snake come into existence. Not that
there was a mother snake; and it gave birth to smaller snakes; it is not like that; this snake
how did come; purely because of rope-ignorance. Therefore he says Bhrntdita. There is
another reading. bhrntdita; is better reading; bhrnthihi means the error; erroneous
perception; uditha means born. So therefore the clear knowledge of rope is the destroyer of
the the fear born out of the snake which is born out of a erroneous perception. In short,
knowledge alone will destory this particular fear.
And how did this knowledge come into being. So suppose when I have got this snake fear;
can I sit there and chant Viu sahasranma; Can you sit and chant; you will be turning to
that side and this side only always fearing that the snake should not come near you; suppose
you do pryma; will not help. However great a devotee he may be; you might have the
mantrpada; srividy upadea etc. but when rajju sarpa comes; what you need is to
intelligently bring the torch and see it properly. The torch is called the stra pramam.
Take the stra pramam torch. Just light up and see and you find that the whole dvaitam is
an error upon advaitam. The whole dvaitam is an error upon advaitam. So therefore he says
samyagvicrata siddh. This knowledge is attained through only proper enquiry. Proper
enquiry means what; with stra torchlight; that is why "proper" is put. So then alone this
knowledge will come and the knowledge alone will destroy the bhaya.
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Similarly if the sasra bhaya should go; tma jnnam should come; and if tma jnnam
should come, vicra is a must.
Hari Om.
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006. Verses-12 To 15
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cittasya uddhay karma na tu vastpalabdhay |
vastusiddhirvicra na kicitkarmakibhi ||11||
From the 6th verse, up to the 13th verse, akarcrya is talking about the importance of
jnnam and also the importance of vicra. Jnnam is important, because it is the only
means of liberation and vicrah is important because it is the only means of knowledge.
Jnnam mkaika sdhanm and vicra jnnaika sdhanm. Jnnam cannot be replaced by
anything to attain mka; vicrah also cannot be replaced by anything to attain jnnam.
When I say vicrah you should remember it is stra vicrach and stra vicrah is the
analysis of the stra and we should remember that stra vicra is like keeping a mirror in
front of us and making the mirror cleaner and cleaner. Study of the stra is telling the mirror
and the more you are enquiring into the stra; you are as though rubbing the mirror; it is
like clearer understanding of the stra is clearing the vision of myself. And therefore
akarcryastresses the importance of vicrah and he gave an example in the 12th verse
which we saw in the last class.
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This verse is a complete verse because this verse stresses the importance of both jnnam as
well as vicrah. So vicrata rajju sarpa avadhraam. Rajju jnnam, the knowledge of rope is
possible only by one method; clearly enquiring into rope; clearly seeing the rope with the
help of addional light. Rope is vague because light is not there. So therefore two things are
required; going near the rope and clearly seeing, supplemented by the external light of
torchlight or anything. Similarly here also tma is not clearly understood for want of a clear
light; stra-light, and if tma is totally not understood, no problem. As it is we are totally
self-ignorant; therefore ignorance is bliss. Therefore in jgrat and svapna avastha; self-
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ignorance is not total; it is partial. Why do I say it is partial; because I know I-am; that is
partial knowledge. But in sleep, total ignorance because I do not even know that I-am. But
IN JGRAT AND SVAPNA IT IS PARTIAL KNOWLEDGE BECAUSE I KNOW I AM; BUT I DO NOT KNOW I-AM -
BRAHMAN. THEREFORE I-NESS IS CLEAR. AM-NESS IS CLEAR; BRAHMAN-NESS IS NOT CLEAR. I-NESS AND
AM-NESS IS KNOWN; THAT IS CALLED PARTIAL KNOWLEDGE; SMANYA JNNAM. BRAHMANNESS IS NOT
KNOWN; THAT IS CALLED via jna abhva.
And just as in the case of rajju-jnnam, total knowledge of rope is possible only when I go
near with extra light. Similarly, I can gain tma-jnnam only when I enquire into tma; how?
with an extra light. What is that extra light; stra pramam is extra light. Without stra
pramam if I enquire it will not lead to knowledge, because the manda andhakra, dullness
is continuing. Why do I require an extra torchlight? because the surrounding is dull;
therefore extra light is necessary. Without extra light, enquiry is meaningless; Similarly,
without stra, however intensely I close my eyes and ask; enquire who am I; however
sincerely I meditate; however sincerely I work for the intuituion to be generated; nothing will
work because extra light of stra is missing. Therefore in the rajju drnta, rope example,
enquiry with extra light is rope knowledge. Here also, enquiry with extra light of stram is
tma-jnnam. This is the first part of the example.
In the second part of the example, if rope-knowledge alone can destroy the fear born out of
snake; rope knowledge alone can destroy the fear born out of snake; other than rope-
knowledge, whatever I do, neither the snake will be destroyed, nor the bhaya. Thus in the
second part of the example; what is the first part, enquiry with extra light will alone produce
the knowledge. What is the second part of the example. Rope-knowledge alone can destory
the fear born out of snake. Which snake. Our snake. In the same way, Self-knowledge alone
can destory the fear caused by wrong-self-judgement. Self-knowledge alone can destory the
fear born out of wrong self-judgement. What is the wrong self-judgement. I am a jva; this is
the wrong judgement; exactly like this is snake is wrong judgement; the jvatvam is wrong
judgment; mortality is wrong judgment; I need external support to be complete, is a wrong
judgment. IN FACT EVERYTHING, EVERY JUDGMENT ABOUT ME IS VERY CONSISTENTLY WRONG. There is a
beauty in that. Every judgement about me is consistenly regularly, janma after janma, wrong;
I am a husband, I am a wife; I am father; I am mother; I am miserable; I am taking care of
others; others are taking care of you, one mistake; I am taking care of others is equally
another mistake. Unfortunate to say, because one day they say: I do not require you.
Anyway, these are all sasra description. Therefore the second part of the example is what:
rope-knowledge alone destroys the fear born out of the snake; self-knowledge alone
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destroys the fear born out of jvatvam. Jvahood; jvahood; hood is there; snake has also a
hood; jvatam has a hood; jvahood is poisonous.
Upto this we saw.
Continuing
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arthasya nicay dr vicra hitktita |
na snnna na dnna pryamaatna v ||13||
So the same idea is reinforced in this slka by some vyatirka. What is vyatirka. Previous he
said enquiry alone can give knowledge. Here he emphasises nothing else can give
knowledge. When you say enquiry alone can give knowledge it is a positive statement called
anvaya; nothing else can give knowledge is stressing that negative. Therefore he says
arthasya nicaya vicrea; nicaya means dria jnnam of reality; artha here means the
reality; the vasthu; here Brahman. So the reality will vary according to context; in the case of
the snake problem; what is the reality; the rope. Whenever there is a self-ignorance problem;
the reality is the Self; artha generally means reality; it can be extended to the ultimate reality
also. Arthasya nicaya means satya vastuna dria jnnam vicrea va; is only through
enquiry; And what type of enquiry? Not independent enquiry; the enquiry must be
supplemented by what? I said a torchlight; just going near the rope will not help; you need
have an extra torch light. Here also what is the extra torch light; hitktita; hita
means guru; a well-wisher; a guide; a support is called hita; literally one who is a well-
wisher; hitam icchti iti hita. hita ukthihi means guru vchyam. hitoktitah means guru
vkya; and what is the guru vkyam; the extra torchlight.
So in the previous slka, I said stram vkyam is the extra light; here I am saying guru
vkyam is extra light; we do not make any difference between stra vkyam and guru
vkyam; because guru is by definition one who teaches based on stra. Without stra basis
if he says that it is my anubhava; do a namaskra and come back.
,
. We do not want any independent philosophy, because we are very
sure that independent intellect will have limitations. That is why, in western philosophy will
always keep on changing because they are product of the fertile brains of individual;
therefore whatever philosophy one is formed; that will be negated by another one; and it is
often by his own disciple. In our parapar the siya will reinforce the guru's teaching with
some extra examples, but the teaching is the same; examples are different; approaches are
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different; extra reasonings are given but Suresvarcrya will say what: what
akarcryasaid. And therefore the difference is guru is one who is sapradyavit; And
akarcryasays elsewhere asapradyavit murkhavat upekayat. One who does not go by
the traditional teaching; you have to reject him like a murkha, as though. And therefore
hitoktihi means guruvkyam which is as good as stra vkyam. So vicrea and guru
vkya. Of these both must be given equal importance. Suppose it is said torch light; and
but this fellow has no eyes; torch light is useless. His eyes are very good; but the torch light is
not there; then also is useless, because it is semi-darkness. Therefore eyes are also important;
extra light is also important. If you take mirror example, mirror is also important to see my
face; and my own eyes are also important. That's why akarcryaputs both of them:
vicrea hitoktita; and by that alone arthasya nicaya vyaktha.
And leaving this entirely, without stra vicra, a person does varieties of spiritual sdhan,
spiritual sdhan for self-knowledge. Without this, ;
Torch light use ; in front of the rope snake he does varieties of sdhan;
what are the sdhan; before the rope-snake; snnam; to remove what; the fear born of
rope-snake; he may do special gag snnna but the rope-snake will never go; because
snnam does not give knowledge. Therefore akarcrya says na snnena; you might have
taken a dip in all the sacred rivers of the world;
kurut gagsgaragamana
vratapariplanamathav dnam |
jnavihna sarvaatna
mukti na bhajati janmaatna
Therefore na snnna. Then na dnna; another person gives charity before the rope-snake;
remember, just picturise. Rope-snake fear is there. To get rid of this fear, standing near the
rope, mistaking it as snake, he wants to remove the fear, and what is he practising: spiritual
sdhan in the form of charity. Calling the vaadyar, doing sanam, prymam, pdyam,
and thubhyamahm sampradate. akarcrya says: na; it will not remove rope-snake and
rope-snake caused fear. Another expert ygi of course with the ingnorance of the snake,
afraid of this rope-snake, and in front of the rope he practices pryma; observing all the
ratios 3:3:1; whatever that be, and all that, and goes to samdhi. What will happen to that
snake? When he is in samdhi, it will not disturb; but the moment he wakes up from the
samdhi; then the problem again comes. Dayannanda Svmi says: previously he was
'disturbed ignorant person'; in samadhi 'he is quietly-ignorant'. So, yga will only remove the
disturbance and bring quietude; yga or all the aa angas cannot produce knowledge. By
stra vicra is the only means of knowledge. Therefore akarcryasays: pryma atna
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va; in hundreds; na, that na is for each and each practice; na snnna; na dhnna; na
prymam atna va. How do you complete it; arthasya nicaya dra;Clear knowledge is
not possible. Then how is it possible? By vicrea hitoktitam.
But be very careful; these are the confusing statements or possibly misinterpretted.
Therefore you cannot say: Svmiji, therefore, from tomorrow onwards I will not take bath;
akarcrya ; ;
As it is he is lazy; and uncomfortable in this season; Svmiji has said that snnna would not
give mka; very careful, it only says snnena will not give mka; he never said that snnna
will not give anything; snnena has got its own role of purifying and according to our
tradition, our traditional snnna; not only purifies the body; as it is done with vara
samaraam; it purifies the mind also. Similarly we never condemn pryma; pryma is
extremely wonderful practice; to tone up the annamaya ka; to tone up the pramaya
ka; to tone up the man maya ka; three kas are toned up by pryma. It is one of
the beautiful disciplines; Vdnta does not question the validity and role of pryma; and
it says that it has the place of integrating the personality. But after integrating through
pryma; come to stra. That is to be done. Integrate yourself through pryma; and
do not get struck up there; come to vdnta. Similarly, dna is also extremely important.
Krishna stresses that in the 18th chapter:
yajadnatapakarma na tyjya kryamva tat |

yaj dna tapacaiva pvanni manim ||18- 5||
Yajaha, dna tapas should never be given up by a grhastha; dnam is the most difficult
thing; we will always look for some excuse to give up dnam. We always look for an
opportunity to give up dnam. Misinterpretting these lines, one will go on to say that
akarcrya has himself said that dnam, etc. are useless; therefore I have dropped dnam.
All these three are useful for jna ygyat. Vicra for jna .
Continuing
Qualifications of a vdantik teacher:
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adhikriamst phalasiddhirviata |
upy dakldy santyasminsahakria ||14||
at vicra kartavy jijsrtmavastuna ||
samsdya daysindhu guru brahmaviduttamam ||15||
In the 13th slka, akarcryaconcludes the topic of jnnam and vicra. Jnnam as mka
sdhanm and vicra as jna sdhanm. From the next verse, 14th onwards,
akarcryaintroduces the next important topic of qualification of a vdantik teacher;
which we have seen before in Tatwa Bdha, as sdhan catuaya. This alone is going to
be emphasised in the incidental admission form. This is called adhikritvam. Adhikri means
eligible persons and adhikritvam means eligibility. This starts from 14th verse. Before going
to the 14th verse, I am going to do the 15th verse, the reason is that I find that the 15th
verse can nicely merge with the topic of vicrah itself and therefore15th verse can be taken
out and can be clubbed with the topic: jnnam and vicrah. How will the order come then
for us? 12, 13, 15.
With the 15th, the topic of jnnam vicrah is over. Then we will go to 14 and then 16. If I have
a choice, I would have rearranged them and printed. But since in the tradition they have
been reading like that, I do not have the courage to rearrange it. So what I will do is in our
mind we will rearrange.
We will see 15th verse. Ata vicra kartavya; therefore, meaning, from 13th if you connect,
the connection will be very nice. In the 13th slka he said Vicrah alone will give knowledge;
and Ata; since vicrah alone will give knowledge, therefore one should do vicra; stra
vicrah; and that too how; hitoktitah; along with hitokti; or supported by hitokti. And this
vicrah should be done by whom? jijs; by a person seeking knowledge. jijsuhu means a
seeker of knowledge; jtum icchuhu iti jijsuhu; these are beautiful words in Sasrkt; these
constructions of words are called decidarative words; this convey the meaning of desire;
jijsuhu means desirer of knowledge; mumukuhu means desirer of mka; tipadiuhu
means desirer of studing; jigamiuhu means desirer of going; vividiuhu means desirer of
knowing. All these, if you put uhu means desirer; it will be correct. Not that all desirers
should wear hoe! So jijsuhu vicra kartavya; one who is desirer of knowledge; desirer of
what? knowledge of tmavastuna; desirer of the knowledge of the self. In short, desirer of
self-knowledge. Here the word vastu means the Reality; tma vasthu means the tma the
reality; satya tma iti arta. That means what? If a person must committedly seek self-
knowledge, he must be a very very mature person. That means he must have clearly
understood that self-ignorance and wrong self-judgment is the root cause of all my
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emotional problem. What is the root cause? According to us, we will keep on showing the
finger all over. Wife is not right, that is why; husband is not right, that is why; Son is not right;
he is doing some mischief; daughter-in-law is not alright; we show the finger all-over. As
somebody said: we forget that everytime you show one finger at an outside person, all the
other three fingers are pointed at yourselves, showing the problem is with you. Even if you
take vote, majority is telling that the problem is with the self. Daynanda svmi nicely says:
PROBLEM IS YOU; THEREFORE THE SOLUTION ALSO IS YOU. Therefore I should discover that self-
ignorance plus self-judgement; wrong judgment; wrong self-identity is the root cause of all
mental problems. We are not talking about physical problems. Vdnta does not deal with
physical problems; for that some "pathy" you have to go. Allopathy, homeopathy, and if no
pathy makes you alright; you then seek to sympathy. If somebody shows sympathy it will be
nice. Vdnta does not tackle this; or deal with the physical problem; primarily dealing with
the inner problem.
Therefore here is a mature student, who has diagnosed the problem of self-ignorance born
self-judgment; and for him alone, vdantik enquiry appeals and appears meaningful. And
how should he do that enquiry? Once again akarcrya stresses; guru samsdya; never
make independent enquiry; but by approaching a guru. What is the definition of a guru;
grti tma tatvam upadiati iti guru; gru, to teach, to communicate; to consistently
impart knowledge. That is the meaning of the word gru, grti, 9th conjugation; grti
upadiati iti guru. Another meaning also they give; gu means darkness; ru means
remover; is equal to darkness remover; and what is darkness, ignorance; means
ignorance; means remover; and therefore guru means darkness remover; ,
,
gukro andakro vai, rakra tan nivartaka,
andakra nivarthitvt gururityabhidyat. Guru Gt is a very beautiful work; talks about the
glory of guru; it gives several similar definitions of guru; this is one definition.
And what are the qualifications of the guru? You are always talking about the iya's
qualifications. What are the qualifications of the guru? Two are mentioned. Brahmavit
uttamam; he is the greatest brahma jni; brahmavit means brahma jni; uttamam means
greatest brahma jni; and uttama indicates nia; he is not a novice jni but he has
attained the pakvatha by assimilating in that knowledge. And therefore brahmavit uttama
means brahma jna nia. So sttriyam, Brahmaniam; that is indicated here.
And the second qualification sttriya was mentioned in Mundakopiad; we saw sttriya
means the one who has got the scriptural method of communication, which is a unique
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method; that is understood, not mentioned here; akarcrya will mention later; there we
will see. Here he mentions another qualification: daysindhu; who is an ocean of
compassion; Day, compassion; sindhu means samudra; day samudru; kripa sgara;
karu sagara; because once he is free; in his vision the whole world and the sasra is
mithya; and he is soaked in that awareness that the whole problem is mithya. And when he
has to teach the student, he need not show that; because in the seekers vision, the problem
is very very serious; Sasra is a mah problem. Suppose if the teacher just brushes aside
the problem; because in his vision it is not there; what will the student thing; the teacher is
not able to understand my problem; so let me go to another person and he will go. So
therefore he should not reveal that; he should treat the problem as though it is extremely
serious. Then alone the student will think that the teacher has also understood the
seriousness of the problem.
That is why in the Gt also you find that when Arjuna begins to feel, Vyscrya says
Prahasan iva bhratha; Krishna started his teaching with a smile, as it were; smile because
Krishna knows all the confusion is unnecessary creation of Arjuna. gatsnagatsca
nnucanti pait; nothing to worry at all; therefore prahasan; but the smile he cannot do
loudly because Arjuna will get more wild because Arjuna will think: "I am suffering; and you
are laughing" and therefore prahasan iva; as though; therefore teacher has to do some
amount of pretension as though, for the sake of creating radda in the iya's mind. And that
requires what? Lot of extra-compassion. Treating a non-existent problem as seriously
existing and therefore he is day sindhuhu and such a teacher one should approach,
samsdya means one should approach.
And how to approach etc. akarcrya himself will elaborately discuss later. There we will
see. And this 15th verse will be clubbed with 13 and we are completing the topic of self-
enquiry. Now we are going back to the 14th verse, in which the topic is changing; vicra
topic is over and we are entering adhikri topic; the qualification required on the part of the
student. And here akarcrya says qualification of a student, play a very important part in
the rise of knowledge. Qualification of a student plays a very important role in the rise of
knowledge. I have given few examples before. Just as a prepared land is required for a plant
to grow. If seed is put in the desert land; it will not sprout; it is not the mistake of the seed;
only that the land is not prepared. And land preparation is not an easy job; tilling the land is
important; and also the temperature must be right to grow; not in Madras. I have told you
about the Yercaud camp; if no shopping is done, they cannot sleep; and all that is available
in Yercaud is plants and pots from a pot-plant shop. The train compartment was full of pot-
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plants! And they brought it to Madras and in a few days everything dried; why because this
place is anadhikri for that plant to grow.
Therefore akarcryasays phalasiddhihir st. The accomplishment of the result; that is

mka; st, viata st, heavily depends upon; the accomplishment of mka result
very heavenly depends upon or primarily depends upon what? adhikriam; the competent
student or the competency of the student; and that is the reason that in the olden days they
never brought vdnta to the public.
Vdnta was called rahasyam. And in fact, akarcrya says in Shiksha Valli Bhasyam that
one of the meanings of the word upaiad is rahasyam, secret. The word Upaiad has
several meanings. And one meaning of the upaiad is secret. And in the Gt several times
Krishna says Rahasyam, Guhyam; Guhya amam. All these words, guhyam, guhya samam,
upaiad, etc. mean which is secret and why it was kept secret was because the success of
vdnta very heavily depends upon the receiver. If the receiver is unprepared; not only
vdnta may fail; vdnta fails does not matter; vdnta can be even counterproductive;
which also Krishna says Na Buddhi bedam janayt; ajnnm karmsanginaam.
So then what can be and what should be given publicly. What should be given freely and
broadcast in all media? karma stram; Karma yga; karma yga is not vdnta. Karma yga
comes under karma stram; values come under karma stram; aga yga comes under
karma stram; yama niyama etc comes under dharma stram; that alone should be,
whether it is in schools, colleges or public etc. should be given. Since Vdnta is dying, we
are taking a big risk of public talking. That is why we generally give more importance to Gt
than upaiads. Even though Svmi Chinmaynanda brought out these scriptures, he always
emphasised Gt and even in his public talks; the major talks were Gt because more people
came; and morning only he talked Upaiads; because in Gt, vdnta is in lesser extent and
dharma stra is given more importance. Entire third chapter has nothing to do with vdnta.
16th, 17th chapter, no vdnta. So thus most of the chapters there is no vdnta. Even in the
6th chapter, meditation itself, he begins with karma stra only; Anstrita karma phala etc.
So when we teach the Gt we can emphasise more of karma stra and less on vdnta and
after seeing those people who are really qualified, we can secretly give them vdnta.
He says viatha, primarily, it depends upon the adhikri. And Chndgya upaiad itself
is an example that Brahmji; who is the dhi guru; he is embodiment of the 4 heads
represented by the four vdas; he himself took two disciples. Indra and Virochana.
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Chndgya 8th chapter. Indra was a dva and Virochana was an asura; and even though
Brahmji the best teacher in the creation taught, Virochana not only he did not understand
he misunderstood and started creating more problems for the world. Indra even though he
did not understood, something told him that there is something wrong with my grasping;
and he comes the second time; third time and fourth time, Indra gained knowledge.
Therefore the competence of the teacher is one thing; and even Brahmji cannot convey if a
student is an asura; asura does not mean someone with horns, etc. asura means a sensualist;
a money pradhna. Therefore adhikriam st. Not only qualifications are important;
other incidentals also contribute. What are they? Da klbhym; Da means an ideal
place; Suppose you want to read a book; and I ask you to read it in Madras Central. How will
it be? With lot of distraction; Concentration is impossible. I do not say that it is impossible;
with lot of difficulty you can manage. But you sit in a library which it is quiet, nobody disturbs
you; your grasping power is more. Similarly in a gurukula; where there is a set up; and where
the other people have also got the same mentality; and again the place has a sacredness of
its own associated with that; like the gag tram etc. they have got what? an extra
contribution.
So he says Da sahakri. They are also contributory causes; but we won't say that they are
a must. we would not say that. If available, good. That is why we say sanysa rama is a
contributory cause; but we would not say that sanysa rama is a must. And not only
da; similarly kla; the time; the time can refer to two things; either the very age of the
person; as a person grows old, a person becomes more and more mature; and therefore
relatively old, not 99; having gone through the experiences of the world; parikya lkn
karmachitan; one who has got experiences of difficulties; and that is why brahmacrya
rama, grhastha rama; vnaprastha rama, sanysa rama. Therefore age also matters;
that is why in Dakimoorthy sthothram; varihntevasadigaairvta brahmanihai;
akarcrya is surrounded by is who are all very old. People say, for vdnta only old
people come; it is a regrettable news; etc. I do not have any regret because old people alone
can appreciate; because they have seen what all other things can do. Youngsters are required
for karma stra pradhana; you should regret if youngsters do not come for that. For vdnta
youngsters come only rarely. If they are mature, they can understand. And therefore kla,
the age or time, and also within a day also, there is an appropriate time; not afternoon after
lunch; studies of Brahma stra; as it is it is head spinning. Therefore early morning is
prescribed. Therefore within a day itself you can talk about an appropriate time; and if you
take the whole life, an appropriate age. Therefore appropriate time; appropriate age; and
similarly dya means etc. environment, set up, study not in dining room; what thoughts will
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come there; that is why pj room is separate, dining room is separate; because the external
surroundings influences; therefore da, kla, nimitham, nimitham means conditions; they
are all what; upya; they are also support; or means; sahakaarina means supporting;
sahakaarina upya means supportive means. auxiliary causes; secondary causes. For what,
asmin, asmin means what phala siddau; mka siddau, for the accomplishment of mka.
More in the next class. Hari Om
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007. Verses 16 To 18
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adhikriamst phalasiddhirviata |
upy dakldy santyasminsahakria ||14||
After dealing with the importance of jnnam and vicrah, akarcryanow has started the
topic of preparation or preparatory step. And this topic starts from the 14th verse onwards
and this will continue up to verse No.40. Preparation or Preparatory Step. And in this portion
akarcryais emphasising two things: one is the role of sdhan catuaya sapatti , the
four fold qualifications; and also he will talk about the guru upasdhanm formally
approaching a guru and surrendering to him. Because qualification will only make a person
fit receptacle; a fit receptacle is not enough; there must be somebody to pour something in
the receptacle. The receptacle would not get filled by itself; and therefore he has to
necessary approach the guru asking him to fill the mind with wisdom. Therefore sdhan
catuaya sapatti plus guru upasdhanm is the topic from verse No.14 to 40.
And in the 14th verse, akarcryasaid, which we saw in the last class, that the
qualifications of the student plays the most important part in the success of spiritual pursuit.
Otherwise even though the stra may be great in itself; the guru may be skt Brahmji
himself; even the best guru; and the best stram are helpless, if the student has not
prepared. Therefore phala siddhi viata st. Success specifically depends upon the
student. No doubt the teacher is important, no doubt stram is important; that is why we
talk about four types of kripa; vara kripa, guru kripa, stra kripa and tma kripa; grace of
the Lord, grace of the teacher; grace of the stra; and the grace of the student himself. The
grace of the Lord is in providing the condition to study the stram, like birth, parentage, etc.
The grace of the guru is that he is available to communicate this wonderful teaching. It is
not some kind of grace is coming from the hand and falling on the head; it means the
teacher being available to communicate and clarify the doubt. That is guru kripa.
stra kripa is that the words of the stra open up and give their meaning, because every
word is a locked-up-word, in which the wisdom is contained and wisdom cannot come to me
if the words are locked. One of the crya says that every word is like a cage and mka is
like a bird which is encaged in the words and guru has a got a special method of handling
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these words and bringing out the proper meaning of the words. That sapradya key opens
up the cage of the upaiadic words or mka or the jnnam bird gets released. So this
stra word becoming meaningful. This stra word becoming factual in my heart. This
opening up of the stram; that is called stra kripa. And finally tma kripa is the grace of
oneself and that grace is enjoying the required qualifications.
All the four krips are important; but of these this is the most important one. akarcrya
says viatha adhikraam st; tma kripa is the most important one; if the tma kripa is
there; the other three krips are automatic. After all Bhagavn does not want to withhold the
grace; he is only waiting for a person to come to him:
grace . Just like the rising Sun
waiting for the people to tap the sunlight; we are only sleeping inside the room without
enjoying the glorious sunlight. Similarly stra kripa is open like sunlight and similarly guru
kripa is open like sunlight; vara kripa is open. tma kripa is tapping the available light.
Therefore akarcrya says viatha; specifically adhikritvam is important. That he is
going to elaborate in the following verses.
Verse No.15, we had clubbed with 13, and therefore after 14, we will go to 16. 15th I have
already explained in the last class.
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mdhv puru vidvnuhphavicakaa |
adhikrytmavidyymuktalakaalakita ||16||
First he mentions some general qualifications which are required for a vdantik student.
What are they? Purua; spiritual seeker should be vidvn. Should be sufficiently intelligent
to think independently; to receive the knowledge; think independently and assimilate.
Because here understanding or knowledge is involved; where faith is involved; where
experience is involved, intelligence is not required. If I am going to prescribe certain rituals
how to do haa upacra pj, you do not require any intelligence at all. In fact, better you
do not. You will question and there will be problem. So I do not expect any intelligence out
of you or in you, and I will tell you: Fix the idol; say this, take the akshatha and put. You
should not ask why akshatha and not any other thing; I remember some body came the
other day and he said that Svmiji I go to one temple and whatever spiritual knowledge I
have gathered, I give out to people. And I have told all the people that any doubt you have
you can ask me. And then he says varieties of doubts people ask and one doubt he said that
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in Tamil some poem is there; in which the devotee offers some materials to the Lord.
(something, I do not know the full) and while
enumerating them has come. Question they ask is which ; whether it is
payatham paruppu or thuvara paruppa; kadala paruppa; uzhatham paruppa. If you go to too
much of questions; the problem starts. I do not know the answer. He is telling I do not know
the answer. Ok. I also do not know the answer; that is incidental. What I want to say is where
the rituals come, there we cannot go in for much enquiry; whatever is said has to be done
only. indrya svha means indrya svha; varunya svha means varunya svha. If my
father has put tuvara paruppu, I put tuvara paruppu. And if this other person has been
putting this particular paruppu, let him do that. Here there is no question of thinking. So
where faith and action are involved; intelligence is not required. Similarly where experience
is required, ordinary or extra ordinary, mystic experience is required, what should I do, an
extra ordinary mystical guru should come; and he should touch the student or he has to
transfer his mystical power and iya also begins to experience something mystical. Where is
the thinking? Thinking is not required; because experience does not involve understanding
or knowledge or wisdom. That is why we always consistently differentiate knowledge and
experience. Knowledge is based on thinking and analysis; whereas experience does not
require that. akarcryasays Vdnta is a matter of knowing. And knowing means doubt
should not be there; That means thinking must be involved; therefore the student should be
what: Vidvn; Vidvn means sufficiently educated to think logically. Sufficiently educated to
think logically. Therefore Vidvn; here Vidvn is not a jni; we are only talking about an
intelligent person. So that is qualification No.1 and that is why generally people do not like
vdnta. Because generally we do not like thinking. In college we passed out somehow by
byeheart and spitting it out; even the experimental result also byeheart. Even if little bit
thinking is there, with the education it is gone once employed; some rote work is done;
thinking generally we do not do; when the intellect rests, resting is rusting. When they talk
about Bhakthi yga, they do not talk about thinking at all; surrender to one God. What is
God; do not ask. You just sing some bhajans; nama sakrtanam, and one day the God will
give you mka; the safest philosophy because non-thinking philosophy; and to secure this,
the first thing they say is: intelligence is dangerous.
All the systems of philosophy to save them, the first lesson they give is: buddhi is your
dangerous enemy because Brahman cannot be known through buddhi; for that they quote
some upaiad mantra, etc. (the meaning of which they themselves would have forgotten);
that tman is beyond buddhi, beyond reasoning; and therefore transcend buddhi; which
means what? do not think. That is the safest think for the Guru; whereas akarcrya says I
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want people who think. Therefore he uses the word Vidvn; thinking people, rational people,
logical people, because even to understand the limitation of logic you need intellect. We use
logic to prove the limitation. akarcryauses tarka stra itself to show the limitation of
tarka stra. He uses Mmsa stra to show the limitation of mmsa stra. He uses
grammar to show the limitation of grammar. Therefore, even to understand the limitation of
thinking, we require lot of thinking. And therefore, I want thinking people. Vidvn. Not only
thinking, medhvi; medhvi means the one who has got the power of reception and
retention. grahaa dhraa akti medh. grahaa dhraa akti; grahaam means the
capacity to grasp what the teacher has said. And not only he should grasp, he should retain
also; because the whole teaching is in the form of analysis of the scriptures. The whole
teaching is in the form of analysis of the scriptures. Wherever analysis is involved, I will have
to go and back and forth; what was the first statement; what was the last statement; how the
development of the idea has taken place; etc. where analysis is involved; some amount of
memory is involved. At least when we discuss the four qualifications. By the time I discuss the
fourth qualification, suppose the first qualification is forgotten. Especially nowadays when
we have the class once a week; something extraordinary memory of remembering every
mantra is not expected. But little bit, you should feel, having discussed somewhere. Even if
you do not remember the verse, the essence is remembered. That amount is not required;
that is called is medh akti; little bit of memory power; medh. That is why in one of the
upaiads, a special mantra is prescribed to develop medh akti. And since a Brahmacri
has since he is to get educated in the vdas; and a Brahmaa who specialises in learning and
teaching the vdas requires a lot of medh akti. Whether the student remembers or not,
the teacher should remember, where he stopped or discussed in the last class. You have no
problem. I should know where I stopped. Or else if I ask the students, two students will say
differently. And that is why in those days, the moment the Brahmacri is initiated, he has to
do two rituals regularly; sandhya vandanam and samidha dhanam. And samidha dhnam is
medhvi bhuysam; first mantra is let me become a medhvi. Tejasvi bhuysam; varcasvi
bhuysam; Brahma varcasvi bhuysam. samida dnam. raddhm medham yaa prajm
vidhym buddhim sriyam bhalam. yuyam tja rgyam, dhim havyavhana.
Brahaachri at the time of samida dnam offers one of the best prayers to agni. raddhm,
faith in the vdas; if faith is not there, out; medh, yaaha, prajaa, means wisdom,
vidyam, knowledge, buddhim, intelligence, reasoning power, sriyam, prosperity by a
brahmacri who is to become a grhastha; grhastha needs money so he prepares himself now.
sriyam, bhalam, health, yuyam, tja, brilliance, rgyam dhim havyavhana. So he had
this medh akti and even if he did not have Upaiad prescribes a special mantra; ya
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candas mrabh vivarpa. But the problem we face is: when you teach them a mantra to
develop medh akti; that mantra is forgotten Svmiji, what to do? Does not matter, read
the mantra repeatedly.
Anyway medhvi; a little bit of memory power is a must; reasoning power is a must;
uhphavicakaa; the one who is an expert in accepting and rejecting, what is to be
accepted and what is to be rejected. ; . From
where; from the scriptures. scriptures make many statement, only certain statements are
directly meant to reveal. There are many other statements, which are only provided as
stepping stones; having used them, thereafter we should dismiss the statements. Taking the
sugarcane, you take the entire sugarcane, put it in the mouth, chew, take the juice and then
thereafter remove the balance. and
. I should have that capacity. That is called uh and pha. uh
means taking and pha means rejecting. For example in the Bhagavad Gt, the first chapter
contains lot of stories; Mahbhratha battlefield, the armies coming, the Arjuna being upset,
he is surrendering to Krishna, he also talking a lot of things, Gtpadeam, etc. There are
many people who study the first chapter and do a research; research on what? What did all
the other people do when Krishna and Arjuna was having elaborate 18-chapter conversation.
, Coco cola
? TV , etc. Research on
Bhagavad Gt. We say whether Mahbhratha battle happened or not, we do not care. It
might have happened; it might not have happened. Whether Krishna as an avatra physically
existed or not, we do not care, because Avathra's presence or absence is not going to make
any dent in vdic wisdom. And whether it was in Kuruktra or some other ktra, we do not
care. The whole thing may be Vyscrya's imagination; it may be fiction or fact; we do not
care. For all these, we should give only that much importance. We are ready to believe it;
but we do not want to staunchly prove it. But our attention is on what. Arjuna went through
the problem of attachment, sorrow and conflict. When there is a deep attachment, sorrow
and conflict, human beings do not have solution. That is called sasra. When this sasra
overpowers, only permanent remedy is approaching an external help. And that external help
is a guru who is not a samsri; sasra
. ? Sadguru; Sad-
.He transfers his sorrow also to the disciple. Once you learn what is sasra, and what
is surrender, the first chapter has done its purpose. Therefore this wisdom is to use of the
first chapter and all other details are the s of the first chapter. What should we do.
take the juice, that is called. uh and remove the story part is called pha.
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; . Suppose in mathematics teacher says: Children I will

give you a problem or a sum; you have to find out. A pencil costs 4.30 and what will be the
cost of 12 pencils. Suppose a student says, Sir, the cost of the pencil is not 4.30 paise.
Mathematics class is not to find out what is the price of the pencil. Mathematics class is to
learn how to multiply 4.30 x 12. . Therefore focus
. Similarly some people study the Gt to find out the social conditions of 3rd
Millennia B.C. Polygamy was there or Polyandry was there. How to study the scriptures,
whether it is in socialogical way or moral, or historical, scientific way. This is called Uh and
pha. Scriputures do not concentrate on social studies. Scriptures do not concentrate on
socialogy. They are all incidental. Scriptures concentrate on Dharma and philosophy. To
understand these is called uh pha and we have two strams specialising in that; they are
called tarka stram and mmsa stram. Mmsa stram says that the first chapter is
sasra chapter. Not historical Mahbhratha battle stram. This is what is called
mmsa.
And how do we use tarka stram. I will give an example for that also. Vda says in some
places that swarga is eternal. Swarga sugam is eternal. In some other places, the very same
vda says swarga sugam is non-eternal; heavenly pleasure is eternal
; svarga lka amrtatvam bhajant tat dvitiyatvam vam varna.
Svargam is eternal. In another place it is said t ta bhuktv svarga lka vilam, k
puny martya lka vianti. It says svarga sugam is non-eternal. Now what is my problem.
Vda itself contradicts. How to resolve? There is a law that whenever there are two logically
contradictory statements in the vda, whatever is logically supported; that must be accepted.
krty parasparam bhd nyy pda garyas. The statement with logical support should be
taken and the other should be rejected. And which is logical. svarga eternal is logical or
svarga non-eternal is logical? Non-eternal is logical. Then what do we do with the other
statement, Svarga sugam is eternal. Can you reject it? No, it is vdic statement. We respect
vda; therefore you cannot put it in waste paper basket; We have to respect vdic statement.
Like that ; . You can neither spit nor swallow;
Now svarga sugam is eternal is a statement that I cannot follow it, because it is illogical; I
cannot spit it out because it is in the vdic statement; . Interpret it.
And what do we do; eternal means long; very long. Like our permanent job. what is in that
permanent job. You have eternally? No No No. Permanent job means, compared to 6
month probationary period, 25 years or 30 years is as though permanent. In Sasrkt we
call it Apekshita Nithyatvam. This is all called what; uhphavicakaa. Thus by using tarka
stra and mmsa stra, a person should know how to take and how to reject.
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Accordingly, therefore tarka mmsa stra kuala. Therefore uhphavicakaa means

expert in tarka mmsa stra.
You may say, Svmiji we did not learn tarka and mmsa. So when the teacher tells try to
understand it. , . So
therefore try to understand what the commentator says.
akarcrya uses tarka and mmsa in his Gt Byam and Upaiad Bhasyam; try to
understand it. And such a person who is Vidvn, educated, educated in vyakraam,
sufficient grammer is there; because the whole thing is communication through language. If
you say language I do not understand, what to do? Therefore he should have sufficient
vyakraam or language, sufficient tarka, sufficient mmsa. Such a thinking intelligent
person is tma vidyyam adhikri. Such a person is a fit person for tma vidy. This is
general qualification.
Not only it is general qualification, some more specific qualifications are going to be said.
Therefore akarcryasays: uktalakaalakita; he should also be endowed with some
more qualifications. lakaam means qualifications. he also should be endowed with some
more qualifications; ukta which are going to be mentioned; which will be introduced now;
which is going to be introduced soon, because the previous qualification are only
intellectual qualification. Along with that we are going to add, such an emotional
qualification also, character also, religious mindedness also, because an atheist is also an
intellectually sharp person and even a crook can be an intellectually sharp person. Such a
crook cannot be said to be qualified, an atheist cannot be said to be qualified. Therefore
every vdantik student is an intellectual; but every intellectual need not be fit for vdnta.
Every vdnta is an intellectual but every intellectual cannot be a vdantin; because in
addition to the intellectual acquisition accomplishment, he should also be a devote, a
religious person, a moral person; an emotionally healthy person; without emotional
complexes. So many things are there. Therefore he says the following qualifications should
also be there. And what are they?
Continuing
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vivkin viraktasya amdigualina |

mumukrva hi Brahmjijsygyat mat ||17||
sdhannyatra catvri kathitni manibhi |
yu satsvva sannih yadabhv na sidhyati ||18||
For the sake of convenience I am rearranging the two verses. First I will take the 18 and then
I will go back to 17. For the sake of development. So in the 16th verse, akarcryasaid
uktalakaalakita; some more qualifications are to be introduced. And what are they?
Athra, in this vdantik field, in addition to the intellectual qualifications, catvri sdhannani
kathitni; four qualifications are mentioned. In addition to reasoning power, in addition to
memory power, in addition to discerning power, uhpha vicakaa is in English the
discerning power, the filtering power; what should be filtered and what should be taken; in
addition to these intellectual qualifications, four qualifications are added by whom,
manibhi; by the vdic ris or the vdas themselves. They are mentioned in the vdas
itself; they are not introduced by some human beings in history. Not some historical
introduction, vdas themselves introduce them; therefore, manibhi means vdic ries or
vdas. And how important they are: He says: yu satsvva sannih in their presence alone
wisdom will get established. Sannia means brahma nia, jna nia or tma nia. sati
Brahmani nia; sannia. Sat means Brahman. Nia means abiding. And Brahman can be
taken Brahma jnnam also abiding in Brahma jnnam. So abiding in Brahman, we will see the
details later, I would like you to note that "abiding in Brahman" is not a physical action;
because if Brahman is something else like a ground and the jva is someone else, like the
glass sitting on the desk or dias; it may be a physical action; Brahman will be something, jva
will be something and jva will gradually accent or decent and sit on Brahman. But we are
going to see that the whole teaching is You are Brahman. Therefore where is the question of
you abiding in Brahman, because you are Brahman. Therefore abiding in Brahman should be
interpretted as abiding in Brahma jnnam. What Brahma jnnam? Aha Brahma Asmi.
And the next question comes. What is meant by "abiding in Brahma Jnnam"? Is jnnam is a
thing and you gradully go and sit on Brahma jnnam? Abiding in Brahma jnnam is
assimilating, internalising the knowledge to such an extent that its transforms me; a bound
person into a free person. So abiding in Brahma Jnnam is internalising the knowledge to
such an extent, that it converts the bound Me to a free Me. And what do you mean by
freedom? Not physical freedom. Physically we are bound by so many external factors; mental
freedom from worry, anxiety, tension, inferiority complex, dependence; freedom from all the
restraining ways of thinking and responding. Therefore, Sannia can be defined as mka or
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freedom. Therefore yu satsvva means in the presence of these four qualifications alone,
freedom is possible.
Without these four qualifications, any amount of learning will not give freedom. Then what
will happen. If these four qualifications are not there, any intelligent person will grasp the
teaching. Like a professor who is a P.hd. in vdnta philosophy subject. And in that they will
have advanced vdnta text also. He can clearly present what is akarcrya's philosophy,
they will clearly present, annamaya, pramaya, Brahman is there, Brahman and tma is one,
Universal Self; all these they explain, and they will also get P.Hd. But you will find that he is a
samsri P.hd in Vdnta.
Therefore intellectual qualifications can make him a scholarly person; whereas sdhan
catuaya sapatti will make him a liberated person. So therefore sdhan catuaya
sapatti is important. Therefore he says; yu satsvva; yu refers to what: sdhan
catuaya sapatt . yu sdanu. satu va sannia, brahma nia and yat abhve; without
their presence, without sdhan catuaya sapatti ; na siddhyathi; mka can never be
attained. Only scholarship can be attained. Never mka. So this is to stress the importance
of sdhan catuaya sapatti and this method is called anvaya vyatirka method. Anvaya
vyatirka method means to say; ;
. yat satve, yat satvam, yat abhve, yat abhva ha tat tasya
kraam. Only in its presence mka will be possible; in its absence mka will not be
possible and therefore these four are not optional things.
So do not take sdhan catuaya sapatti as optional; whereas the sanysa rama etc. we
say are optional. We do not stress; we say you be a grhastha, you be a brahmacri, you be a
sanysin; sanysa rama has got certain advantages and it has got certain disadvantages
also. Grhastha rama has got some advantages and some disadvantages also. Therefore
Krishna said: yatskhyai prpyat sthna tadygairapi gamyat; Sanysi also can know
and be free. Grhastha also can know and be free. I am giving the choice. profession I will give
you choice; but in sdhan catuaya sapatti , vda says I cannot give you choice. Therefore
you should know what is optional and what is compulsory; and once we have said that
sdhan catuaya sapatti is compulsory; what is the signal to the student; the student
should from that day onwards constantly try to match his life and sdhan catuaya
sapatti. Constant alertness, constant vigil in watching whether I am sdhan catuaya
sampanna or not. This is the indirect advice to the student. Every day ask the question: "Am I
a vivki?" . amadhi satka sapatti shadow
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? mumukatvam ? Constantly I test; not others;

vivkam ; mumukstavam ; test myself. A life of
introspection should begin hereafter.
And having generally mentioned the four qualifications, akarcryaspecifies them. And
what are they: We will go back to 17. 18 gives general. 17 gives their names.
vivkin viraktasya amdigualina mumukr. So the student must be vivki; he must

have discrimination. viraktasya, he must have dispassion; amdigualina, he must have
six-fold inner wealth, or inner virtues; like what: am, am means mastery of the mind, Etc.
mastery of the mind is the first one; like that another five more will be mentioned; all these
six put together is called the inner wealth. By stressing the inner wealth, the Upaiad is
saying that it is not bothered about your external wealth; not even your physical body;
vdnta does not bother whether you are a male or female. whether you are a Brhmaa,
katriya, dra or vaiya. They are exterior. Whether you are grhastha, brahmacri,
vnaprastha or sanysi. vdnta does not bother. vdnta asks the question; what are your
inner possessions? li means endowed with. rich with. This is the third.
And the fourth is mumuku. He must have desire for inner freedom and that too intense
desire. Because intense desire will be implemented. Casual desires, luke worm desires will not
be implemented. So many desires are there for us. Like worms; One day I should go there.
Like that there are life full of luke worm desires. Do we implement all of them? good and
bad. We do not implement. So tvra mumuku alone gets translated externally; therefore
mumuku means the one who has intense desire for inner freedom. That has become a top
priority of life. And for such a person who has DISCRIMINATION, DISPASSION, for inner wealth, I
am using the word, DISCIPLINE, and DESIRE. 4 Ds. Easy to remember. D D D D. D to the power
of 4 or 4Ds. and for such a person alone Ygyat matha; there is ygyat, eligibility; he alone
has got fitness; for what? Brahma jijsa or Brahman enquiry, brahma vicrah. Athaatho
brahma jijsa.
So when we hear this, we will begin to get a doubt. Svmiji from next class onwards, we
should not come to the class. Therefore we say: nobody comes to the perfect sdhan
catuaya sapatti. Perfect sdhan catuya sapatti is like the ideal gas in chemistry.
Those of you who are chemistry student might have heard about ideal gas; it is there only in
word; there is no such gas. Like that, nobody is perfectly qualified. We have got some
qualification. some degree is there. How do you say that Svmiji so boldly? I can very boldly
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say that you have some qualification; you know why? you are here. I tell you it is not a joke.
Everybody cannot be. Often I see wherever I take the class, surrounding people, would not
come. colony . colony
. I used to wonder. Why are they not coming, at least to check
whether there is chundal kadalai . Therefore remember vara
Anugraht va pums advaita vsana. Even if there is a curiosity; even if there is a testing
mind; or at least some casual interest; even that requires some amount of qualification. That
qualification is enough to start. And the duty is the vdantik study is capable of giving two
things. The scriptural study is capable of giving two things; for a qualified person it gives
wisdom; for the unqualified person, it gives qualification. Very vdantik study is capable of
giving the qualification also. Therefore, come to the next class. Do not think that you are not
qualified. More in the next class. Hari Om.
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008. Verses 19 to 23
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vivkin viraktasya amdigualina |
mumukrva hi Brahmjijsygyat mat ||17||
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sdhannyatra catvri kathitni manibhi |
yu satsvva sannih yadabhv na sidhyati ||18||
From the 14th slka onwards up to the 40th slka, we are getting the preparatory steps or
preparatory sdhan for a student, in whose presence alone the vdantik study can become
fruitful. First he talked about certain general intellectual qualifications required, because here
we are trying to know something. This knowledge is transferred through communication and
by the study of the upaiads, an expertise in language is required. Because here we are not
using any other instrument of knowledge; here we are using the vdantik words to arrive at
the truth. And not only the pramam, the source of knowledge in abda rpam, verbal
form; even the guru has to transfer it or communicate it through the words alone. Therefore
two types of words are involved; one is strik words; another is guru's words. If in any one
of this a person has problem, then communication does not take place. And therefore a
reasonable grounding in language is required; that is one general qualification; then capacity
to reason out is required where knowledge is involved. Therefore language- knowledge,
reasoning capacity, and finally the capacity for analysis to find out which part of the stra is
important, which part of the stra is taken as support. Remember the example, in the first
chapter of the Gt the importance is not the battle field, for Durydhana, Krishna or
anything, the problem of sasra is to be extracted from the chapter and having extracted
we have to drop all other thing. In Kathopaniad we see Nachiketas going to
Yamadharmarja. After studying that chapter, people will enter into analysis. How did
Nachiketas go to Yama; which route did he take; which rocket took him? Did he go with this
body? With this body is it possible to go to yama loka; and if he dropped this body and took
another body, where did he leave this body; you can get into all unnecessary useless
enquiries and miss the bus. Therefore in the first chapter of the Kathopaniad, we should not
bother about those details; the qualifications of Nachiketas; the qualifications of
Yamadharmaja, should be taken. This capacity of analysis, analytical capacity to find out what
is ttparya vkyam and what is ardha vkyam; in mmsa stra ttparya vkyam means the
content; anuvda vkyam, rice and the chaff; that which is to be removed as a chaff and that
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which is to be taken as the grain. That sifting capacity is called Ttparya niraya. It is called
Uh pha vicakaatvam. So thus language-knowledge, reasoning capacity and analysing
capacity; these three basic intellectual qualifications are required if one wants to know. And
having talked about these general qualifications, the teacher has come to particular
qualifications known as sdhan catuaya sapatti . This is the second stage of preparation.
For the first stage of preparation, traditionally they study the three strams; vyakraa
stram; tarka stram; mmsa stram. Vyakraa stram for language grounding; tarka
stram for reasoning capacity; mmsa stram for analysing capacity. These three were
compulsory for every vdantik student.
Now even if we do not study those strams as it is, we should have that capacity when the
teacher is using that method. capacity , even if
actually we do not study that. And now comes the second set of qualifications known as
sdhan catuaya sapatti . The teacher has enumerated them; vivka; vairgya, aka
sapatti , mumukatvam. In English discrimination, dispassion, discipline and desire. 4DS.
DISCRIMINATION, DISPASSION, DISCIPLE AND DESIRE. Now the teacher wants to elaborate each
one of them. What is discrimination etc. We will see the details from the 19th verse onwards.
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dau nitynityavastuvivka parigayat |

ihmutraphalabhgavirgastadanantaram |
amdiakasampattirmumukutvamiti sphuam ||19||
So he elaborates the four qualifications a little bit further and still further elaboration comes
still later. Three stages. Just mentioning and thereafterwards a little bit elaboration and then
more elaboration. Enumeration was done in the 17th verse, now in the 19th verse, a little bit
elaboration and then from 20th verse onwards, further elaboration. Three stages he goes.
Here he says: dau nitynityavastuvivka. In the 17th verse, akarcrya only said vivka;
discrimination. Once you say discrimination, the question comes discrimination of what. Is it
discrimination of real diamond and fake diamond. That is also discrimination or whether it is
a discrimination of one caste or another caste; a big problem; caste discrimination, gender
discrimination; which discrimination we are talking about here; nitya anitya vastu vivkah.
discrimination between what is nityam and what is anityam. That is considered dau; dau
means firstly. That is the basic qualification; That is why the very text book is called Vivka
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cmai. Vivka is the foundation for everything. Parigayat; that is to be considered;

between nityam and anityam. Nityam means permanent; anityam is impermanent. And what
is the purpose of doing this. You can very easily understand; a little bit thinking power is only
required. Once we know what is permanent and impermanent, you can very easily conclude
that holding on to permanent alone will give me security. Real security is only in hanging on
to the permanent. ; Pidicha puliyam kombai pidi. When a
person is falling, I do not know whether you say that; a person is falling and he wants to
hold on to something; better you hold on to the tamarind branch; it will never break;
whereas the mango branch; it will appear solid, the moment you hold, padak, it will break.
Therefore , ? This is nityam; that is anityam. So very
simple thing is to hold to permanent; never hold on to impermanent; if you hold on to
impermanent, be ready for tragedy. y hi sasparaj bhg dukhaynaya va t; including
the government; holding on to the Mangai kombu Congress-I; we do not know when that
branch will break; and whole government will finish. Again try to reshuffling; leaving on
impermanent thing and holding on to another impermanent thing. And at least while ruling,
are they happy? No; they do not know when the carpet will be pulled from underneath;
therefore, they never govern the country; they are bothered only about securing their
position. Similarly, a man who holds on to impermanent things his whole life is struggling to
live; and there is no question of looking for something greater; the whole life is securing the
family; securing the company; securing the health; etc. and by the time you secure all these,
you are 93 and you are out. Then he attends Gt class. This is foolishness he says. Therefore
Nitya anitya vivka is the first stage.
Then what is the second stage. Ih amutra phala bhga virga. Virga means dispassion;
detachment; Detachment from what? Bhga; all sensory pleasures; all contact born
pleasures; all material dependences called Bhga; And how are these pleasures attained or
acquired? Phalam, which are all in the form of karma phalam; karma phalam va Bhga;
karma phala Bhga. Every pleasure you get is a result of prva puyam; Any pleasure you
get, even if you have not worked for it; , it
is your prva karma coming through that person. By using the adjective karma phalam; what
does the scriptures indicate. yat yat karma phalam tat tat anityam;
adjective its ephemeral nature is indicated. These pleasures which are
the karma phalam acquired when; ih amutra; the karma phalam pleasures acquired in this
lka, experienced in this loka, ih means bhulka, amutra means svarga lka or para
lka. To put in simple language, earthly pleasures and heavenly pleasures born out of
puyam. And all of them will come under what? Anityam. And towards all these anitya
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pleasures, virga; detachment. Very careful. We do not say hatred; hatred is as dangerous as
attachment is. Therefore there is no question of hatred towards them. Or even if a person to
enjoy them, we do not say no; only saying is whenever a person is enjoying them, let the
mind be prepared for losing them, for either renouncing enjoyment or enjoy with
preparation. For emergency preparation, like we are saving money. Therefore let us earn as
long as we are employed, but when the job is gone, let us be prepared. That preparation
should at least be there; and such a mind is called mature mind. And that is called
dispassion. This is tad anantharam; this is after vivka. Viragam is after vivka. Viragam is
consequence of vivka. Vivka phalam viragam.
Then what is the third one. amdi aka sampatti. Third qualification is six fold discipline.
sampatti literally meaning wealth. Why it is called wealth. Through the worldly wealth you
can purchase worldly pleasures, but through the inner wealth, you can purchase mka
pleasures, spiritual pleasures, joy. For material joy, material wealth is required; for spiritual
joy, we required spiritual wealth and what is that wealth; amdi aka sampatti. Only this
currency will work in spiritual field. And amdi means mind control, or thought discipline.
Aadi means etc. Etc. indicates another five disciplines; totalling 6 inner disciplines. What are
the six disciplines. The author himself will explain later. This is the third qualification.
And what is the fourth qualification. Mumukutva. While there is dispassion towards anitya
vastu, there is equally increasing passion for nitya vasthu. Therefore we do not lose the
passion. We still have the passion but only it is turned away from anitya vasthu; and it is
turned towards nitya vasthu. Therefore this person has also an obsession; this person is also
extremely eager, curious; everything is there; but it is directed towards spirituality. Iti
sphuam. All these are clearly said in vdnta stram.
Continuing.
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brahma satya jaganmithytyvarp vinicaya |
s:'ya nitynityavastuvivka samudhrta ||20||
Now hereonwards, further elaboration of these four qualifications. First he said vivka, then
he said nitynitya vasthu vivka. Now he is going to say what is nityam and what is anityam.
He says jagat mithya; mithya means anitya. So jagat mithya means jagat anityam; the whole
creation is impermanent. Whether it is a thing, whether it is a being; whether it is a situation;
all these are anityam. In the Bhagavad Gt Krishna adds brahmabhuvanllk
punarvartina. He talks about the duration of Brahaaji's life. It is said 2000 catur yug, not
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one yug. 4 yugs put together is one catur yug. Like that 2000 catur yug is one calendar
day of Brahmji; like that 365 days is Brahmji's one year. Like that Brahmji has got 100
years of life. Can you imagine the length. Krishna says that even Brahmji has to vacate that
seat one day. And having enjoyed the local miserable politician; they do not want to give up;
and what to talk of Brahmji; and how miserable he would be when he has to give it up. And
therefore up o Brahma lka everything is anityam; including Brahmji's position, iti
sunicaya. This must be so thorough. It should be dria jnnam. And how do you get the
dria jnnam. Through three methods we get this knowledge. Pratyaka pramna,
anumna pramna, stra pramna. Pratyaka prama tells me that everything around
me is pering. If you have doubt, read the obituary column of the newspaper. Daily people
read it thinking that regularly they will go on reading it! We forget that one day we will be in
that list; whether it is put in the paper or not. So that is many Alexanders have appeared and
disappeared. Hitlers have appeared and disappeared. akarcryas have appeared and
disappeared. And we all thought, without certain people, the world will not run; and we find
that they all disappeared, and that the world is continuing. And one day the whole earth may
go away. Therefore Pratyaka prama teaches me.
The second is anumnam. All the svarga lka pleasures are finite; I can easily infer; how? By
knowing that whatever is karma phalam that is anityam. Therefore svarga lka anitya.
Karma phalatvat; bhulka sukavat. I can make an
inference, just as I can infer fire with the help of smoke, I can infer the ephemerality of
heaven by using what; that it is a karma phalam. Therefore anumna pramna I can know.
And finally, and for example, how do we know our own death. Whether prataksya or
anumna. Our death, how do we know. Now I am asking. Now we all know that we all are
mortals. Whether it is pratyaka prama or anumna prama. Not pratyaka because
happily we are alive. Our death is only an inference; because we have seen all the other
people; jtasya hi dhruv mrtyuhu; whoever is born will die. As in the case of our ellu tatthas
and kollu tattahs and all the people, I also have a date of birth and therefore I should have
date of birth. This is inferential knowledge.
And finally if all these things do not work, ;

; stram comes and tells: Oh! human
beings, everything around is perishable. Thus, pratyaka, anumna, stra pRmaanehi, jagat
anityam iti sunicayaha.
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Then naturally there is a curiosity; everything is anityam.

? curiosity will come. Is there something eternal? And unfortunately
the eternal entity is not available for perception. Even science is not able to find out and say
what is eternal. In fact the more you probe into the creation, the more confusion it becomes;
so what is the basic thing of the creation? what is the truth of the universe? What is the
permanent essence of the world? we do not know by pratyaka and anumna and therefore
stram comes and tells that there is something eternal; there is something eternal. We have
not seen and we cannot see also; and stram introduces a new word; that is called Brahma.
If you go to the puranam, they will call it God or Bhagavn; and if you come to vdnta; the
same Bhagavn is called Brahma. The advantage of using the word Bhagavn is we can
imagine a form and you can say Oh Bhagavn I do not want the world; I want you only. you
can talk. Brahmam if you say, it does not have a form, colour, smell, taste, touch therefore
praying becomes difficult. That is only difference. Ultimately, Bhagavn of the religion and
Brahman of philosophy are both refer to only one thing; that is nitya vastu. Therefore if you
want security, hold on to Bhagavn. Hold on to Brahman. That is the indirect method. So
Brahma satyam. Satyam means what nityam. So Brahma nityam, jagat anityam iti
sunicayaha, definite knowledge, saha aya. This is known as nityanitya vastu vivka. This
person has diagnosed his problem to some extent. Iti samudhrta; it is said in the
scriptures. By saying that samudhrta what akarcryasays is that this is not my
invention; I do not want to take the credit; already this has been said in Brahma stra,
upaiads, etc.
With this qualification No.1 is over. Now we have to go to the second.
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tadvairgya jihs y daranaravadibhi |
dhdibrahmaparyant hyanity bhgavastuni ||21||
What is vairgya? Ya jihs tat vairgya. Jihs means preparedness to give up or to lose
anything. hadum ichaa is jihs. Mental preparedness to lose any ephemeral thing in life. I
need not prepare to lose the permanent thing. Why? It is not lost; I need not prepare to lose
the permanent thing; because permanent thing is permanent, it is never lost. Therefore we
are talking about a losable thing. Preparedness to lose the losable is called intelligence. Any
losable, I am ready to lose. I have prepared. I have done sufficient exercise. And the
preparation is two-fold. Either I do not take that thing at all. Either I do not posses that thing,
because possess, there is the worry of losing. Therefore either I avoid that thing; or there is
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no rule that we should avoid everything. Have that thing; but be mentally ready to lose that
thing when the time comes, including life. If you take the whole life, preparedness for death
is intelligence. As somebody nicely said impermanent local journey, we are preparing so
much. Next week I am going to Bangalore for three days. For that now itself preparation. To
inform the milkman, paperman, etc. etc. what all things should be prepared; and we are
never sure about the journey because, we do not sure whether the train would come at all
and not even sure whether it will leave or not. For the few indefinite journeys we are
preparing so much; what preparation do you do for the definite and permanent. Here at
least you are going to Bangalore and coming back. But the final definite journey; and even if
we come back, we are not going to come back in this shape. What shape we will come who
knows? So therefore preparation for losing the losable is vairgya. So therefore ya jihs
with regard to what; anity bhgavastuni; with regard to every impermanent pleasure. With
regard to every impermanent pleasure, beginning with dha dhi; beginning from the very
physical body; very physical body is a temporary luxury Bhagavn has given. We do not know
the value of the body. We do not know the value of the health. We do not even recognise
the value of the fingers, eyes, ears, etc. And unfortunately when we recognise the value is
when we have lost it or losing it, including the use.
And therefore dha; this physical body, brahma paryant. Brahma is what; not that
Brahman; not satyam jnnam anantam Brahma; not that Brahman, Brahmji's body;
caturmukha brahma or hirayagarbha; because that is the highest pleasure; dha stands for
the basic unit pleasure; from this worldly pleasure to the highest Brahma lka pleasure, with
regard to every pleasure, Jihs; Enjoy alright; but be ready for losing also. And how darana
ravaadibhi. So this vairgya or dispassion is developed through daranam. Experience. A
person develops vairgya through experience; because initially a person thinks everything
is vatam; Two or three kicks we get in life and everybody becomes philosopher. Now you
talk to every minister. All will have vairgya; but the unfortunate thing is that the vairgya
is also temporary. This is called smana vairgya. When somebody dies we all think of
Gt, Upaiad, Brahman, Sanysa; all those things; until the dead body is burned; Daynanda
Svmi calls it smoky-vairgya. Along with the smoke that vairgya come and as even the
smoke goes away; vairgya also goes. Then another death should happen, to get
vairgya once again. So here the very life experience gives vairgya. We require only to
maintain that vairgya; Bhagavn gives enough experiences to polish us; to refine us;
therefore daranena vairgya. And another mode of vairgya is ravaadhibi. ravana.
They say read the purs. Then from the purs we come to know that even for the great
kings; loss is inevitable. Lord Rma was avatra himself but he could not enjoy the kingdom;
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and he had to go to forest; and that too because of what; not another emperor; not even
one of the mothers; even a local ordinary servant maid can send the emperor; even an
avatra to forest. When this is the lot of powerful emperors, what to talk of we the miserable
creatures;
nalindalagata jalamatitarala
tadvajjvitamatiayacapalam |
And therefore ravaam means what; by reading purs, Rmayanams, etc. that no one can
escape ups and downs. So thus, through experiencing and through ravaam, we develop
vairgya, dhibhihi. Etc. is put; meaning has to be given to it; So etc. means inference. So
by inference also we can develop vairgya towards all these things.
So this vivka is over; vairgya is over; what is the next one. Six-fold inner discipline. So
hereafter, each inner discipline is going to be defined. The first one is kama.
Verse 22.
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virajya viayavrtddadry muhurmuhu |
svalaky niyatvasth manasa ama ucyat ||22||
So kama is the first discipline. Here akarcryadefines kama, the focusing capacity of
the mind; never losing the focus in life. Never losing the priority of life. What is the top
priority? spiritual accomplishment is the top priority. Everything else is only intermediary
stages. Brahmacrya rama, education is a means. Grhastha rama is a means; running
grhastha rama is not a simple accomplishment. That life is also only a means. Vnaprastha
rama is a means; sanysa rama is a means; remembering the means as the means and
the end as the end instead of taking the means itself as the end. Some people at the time of
death say: ; ; No No No.
Raising children is not a great accomplishment, because animals also do that in a better way.
Animals do that in a better way. See the National Geographic or Discovery channel; how a
bird trains; how a lion trains; how a tiger trains; it fights and shows; What is the difference
between a tiger and you? So therefore raising children, providing for them and getting them
married, and getting grand children and all are wonderful but that cannot be taken as a
great accomplishment. That is again taking the means for an end. Without doing that
remembering the end all the time is called Kama;
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Therefore he says; viaya vrtt virajya; detaching the mind from the root of sense objects;
that is temporary goals. Sense objects here represents all the temporary goals of life.
Incidental goals of life are called viaya vrtt; vrtam means samuhm; vru, multitude, is
called vrta; viaya vrta; multitude of sense objects; here sense objects represents the
incidental goals of life. So they all should be paid attention. So when a child is growing,
sufficient attention must be paid. If you are running company, sufficient attention must be
paid. Each one should be given this attention; but when we are paying attention what should
be paid maximum attention; what should be given temporary attention should not be
forgotten. Therefore even when we are eating; attention should be given; whether to mix the
pickle with the payaam, or with the tair shaadam, etc. That also requires attention. But you
cannot say, Svmiji 24 hours I have attention on Urukai only. Then, that is problem.
Everything requires localised attention and certain things require long lasting attention.
What requires localised attention cannot be given permanent attention and what should be
given localised attention should be given. When eating you cannot be absent minded, and
thinking something else; then raising the doubt whether you ate or not? Some people ask
also. That also vdnta does not say; Have the sense; neither more nor less. That is called
focus; proper focus; viaya vrtt virajya.
And how do you develop that? da dry; by seeing the impermanent goal as
impermanent. By seeing the incidental goals as incidentals. So I have to have my life around
children for some time. but a time comes when the children are off their own. And once they
have become their own, I cannot put all my life on the children; nor do they want to connect
their life to me; and thereafter complain also; after marriage they are not paying attention to
us. They have started their life; they have to put attention on their wives; sorry wife; if you say
their wives; means each one their wives. Ok. And also children; they have got their family and
parents complaining. That means again the incidental goal of children life I have thought
that lifelong I can think of them and lifelong they will pay attention to me; that creates
problem. Once they have got their life; let them live theirs; let me have my life. Let me not
poke my nose into their lives; and they will not poke their nose in our lives because they do
not have the time or have got enough things to poke their nose. Therefore one has to take
incidentals as incidentals and permanent thing as permanent.
The only permanent pursuit is my own inner growth. And therefore da dry; seeing the
impermanent as impermanent, muhurmuhu; that will forget; and we will poke the nose; and
will get the nose cut also like the Surpanaka; and they will say mind your business. Your life is
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over and let us live our lives. That my son is telling that; then my daughter is telling me this;
and then meet Svmiji and cry in front of him without stopping. All these for what? Therefore
better remember this all the time; muhurmuhu; muhurmuhu repeatedly remind. And if I
give up all those incidental pursuits; then all the time is at my disposal; and what to do?
Most of the time, the problem of old age is nothing else to do; therefore we poke the nose.
If we are busy with our own pursuits; we do not time to interfere with others' lives. Therefore
have some important project in your later life. And what is that project. Attend classes. I do
not say my classes. Some classes. So he says: svalaky niyatvasth. So focus your mind on
your lakyam; your goal; and what is goal; discovery of inner fulfilment; inner security; inner
permanence is svalakyam; which is mka. And niyatvasth means permanently focused.
And when the other people are coming; children or grand children are coming; you need not
say; go away; I am vdantik student, do not come; that also is a problem. Therefore when
they are coming; pay attention; play with the grand children; do everything. Therefore
dispassion is not externally expressed; the whole thing is inner maturity. if they say we are
coming; Ok; if they say we are going; OK.If they say coming and did not come; OK; I am
happier you need not say; OK. Happier if you say problem. therefore svalaky niyatvasth,
manasa kama ucyat. That focused mind is kama. That focusing capacity is kama.
continuing.
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viaybhya parvartya sthpana svasvaglak |
ubhaymindriy sa dama parikrtita |
bhynlambana vrttrparatiruttam ||23||
The second discipline is talked about. The previous one was kama; mental focus; this one is
called dama; this is a sensory discipline. previous one is mental; this is sensory discipline.
And what is that; he says: indriy parvartya; the sense organs are turned away; from
where; viaybhya; from the sense objects; they are not stuck in the sense objects but they
are turned away from the sense objects when the interaction is over.
So for interaction purposes, whatever sensory contact is required that is kept. Otherwise no
transaction is possible. But after the transaction is over, when there is no requirement, do not
dwell upon those sense objects. Therefore parvartya; where are they kept; svasvaglak
sthpana; the sense organs are kept in their own original places. what is the original place;
the corresponding physical part. I hope you remember, the sense organs are not the physical
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part; the physical organs is not called the sense organs. physical eye is called glakam; and
what is the sense organ; the perceptual power; the invisible faculty is called indriyam; and
according to the scriptures when you are seeing an objects, this physical eye will remain in
the body alone; but the indriyam is supposed to go out; the glakam remain; but the
indriyam goes out. that faculty goes out; like the torch light, torch light is in my hand; but the
beam of light travels and pervades the objects and illumines it. Similarly the glakams are
like the torch light; indriyam is like the beam of conscious and it goes and illumines the
object.
Now here dama is after the illumination is over; and transaction is over; the indriyam comes
back rests in the glakam. Therefore he says svasvaglak indriy sthpana; they are
placed. Viaybhya parvartya, having turned them away from the sense objects.
And which sense organs; ubhaym indriy; not only the jnnndriys; but the
karmndriys also. Both the jnnndriys and karmndriys are intelligently used; judiciously
used; economically used; there is moderation. If that is not done; what will happen. Krishna
said in the second chapter of the Gt.

.
dhyyat viayn pusa sagastpajyat |
sagt sajyat kma kmt krdh'bhijyat || 2.62 ||
When the sense organs dwell upon an object repeatedly, then the sense organs get addicted
to those objects; exactly like a smoker getting addicted to cigarette. Drinker gets addicted to
alcohol; a coffee drinker addicting to coffee. And it goes to such an extent that when the
coffee is not available, he says there is no taste. Can you imagine a cup of coffee is making
the powerful human being. He is supposed to be roof and crown of the creation and who is
supposed to be skt param brahma should come he becomes a cup of coffee or a 2-1/2
inch cigarette. Length whatever it may; that piece of tobacco conquers a person; and all
because of what; and he says it is all my prrabdha. One slap should be given. There is no
prrabdha. I have consciously voluntarily abused my freewill and then I have enslaved
myself and blame the Lord and graha, time, etc. So here dama is what; the appreciation of
the rule; prevention is better than cure; Daynanda Svminicely says; you can have the
second drink but never have the first drink; that means what. you cannot have the first drink.
Do not try to experiment with one cigarette. Similarly everything, prevention is better than
cure. prakanti pankasya drt sassparanam param; putting your leg in mud and
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thereafter trying to wash it; do not put the leg in the mud itself. This is called dama; never
become addicted to anything. More in the next class. Hari Om.
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The teacher is dealing with the preparation required on the part of the student; first he
talked about the general qualifications; medhvi, vidvn, uhpha vicakaa; he requires
intelligence, requires the knowledge of the language, and he requires the capacity to think
and analyse. These are general qualifications and then he is talking about sdhan catuaya
sapatti and then finally he will talk about guru upasdhanm. Therefore totally 8
preparations; medh, vidwata, uhpha vichakaatvam, sdhan catuaya sapatti, guru
upasdhanm. All these are the preparatory stages. In the sdhan catuaya sapatti he has
talked about vivka and vairgya. Now he is dealing with amadi aka sapatti, the six
fold discipline. Of these, the first discipline has been defined in verse No.22; that is ama;
ama was defined as the focusing capacity of the mind; remaining focused with regard to
the aim of life; being clear about the priorities of life. Then he defined dama in the 23rd
verse and it is defined as sense control; that is the sense organs do not remain in the external
world; when it is not required. That is the principle. The sense organs do not remain in the
external world when it is not required; economic use of sense organ. Just as a person is very
thrifty with regard to his money; it is used only when and where it is required, similarly sense
organs also. Somebody nicely said that the sense organs are like the five holes and our
body/mind is like the pot; and the mind has got plenty of energy which is comparable to
water. Imagine there is water in a water; and there are five holes; what happens to the water;
it will get drained. If you do not want the water to be drained; what do you do; plug the hole.
Similarly our mental energy also, if it should not be dissipated, the sense organs should be
plugged; plugged means what not always plugged; use it only sparingly, when it is required.
And how do you say; mental energy would be wasted through the sense organs. Because
the sense organs are capable of producing rga, dva, kma, krdha, lobha, mada,
mtsarya etc. and developing these things is dissipation of energy. And this is called dama;
judicious use of sense organs. Up to this we saw, now we have to go to the third discipline.
Third subsidiary discipline; the whole thing is the third discipline. In the third discipline, there
are six subsidiary disciplines; of these, we are seeing third subsidiary discipline, which is
called uparati.
||||
bhynlambana vrttrparatiruttam ||23||
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The word uparati literally means quietitude. That is the general meaning of the word uparati
or uparamanam and this word uparati is given three different meaning, of which only one is
given here. In Tatva Bdha, he gave one definition. In Tatva Bdha, uparati, or another
name is uparama; both are same only. In Tatva Bdha it was defined as
svadharmaanunam. Confining to svadharma alone; which means reduction of akma
karms and niidda karms. So there quietude is interpretted as withdrawal from the niidda
kmas and akma karms and confining to sakma karms or svadharms. That is the
definition in Tatva Bdha.
And another definition of uparati is given in some other book as Sanysaha; taking to the 4th
rama is called uparati because in that rama, a person withdraws from all duties. No
family duty, no social duty, no religious duty; that is another type of withdrawal. So in the
first definition, it is partial withdrawal from the sakama and niidda karms; But in the first
definition, sakama karms are maintained; but according to the second definition, it is
withdrawal from niidda karms, sakma karms; and even from nikma karms are not
there for a sanysi. So the second meaning of uparati is becoming a sanysi, renunciation,
becoming a monk.
Now a third definition is given here. What is that. vrttr bhynlambana. So the mental
function or the mind does not go out again. Mind includes the sense organs. The mind and
the sense organs which are withdrawn during dama; that withdrawn mind is retained in that
condition. So dama and uparati are very close. In the case of dama, I pull the sense organs;
in the case of uparama, I need not pull; it is already pulled but I retain the sense organs so as
not to go again. Like a child. When the child runs towards fire or anything, the mother pulls
the child and keeps on the lap. And what does the child do? You all know. In a second it
again runs. And again the mother keeps the child on the lap. Keeping is uparama; and
pulling is dama. Therefore bhynlambana vrtt. vrtti here means sensory and mental
function; bhynlambana, not going to external objects once again. This is called uparati
which is uttamah; which is one of the important, primary qualification; because a restless
mind cannot study. So a non-restless mind is indicated.
Continuing.
|
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sahana sarvadukhnmapratkraprvakam |
cintvilparahita s titik nigadyat ||24||
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The fourth subsidiary disciple is talked about; viz., titika; Titika alone is otherwise called
ama; otherwise called kntihi; Amnitvam, ambitvam, ahis, ntir rjavam; nti kam
titika are synonymous. In Tatva Bdha, titika was defined as ta ua suka dukhdi
sahiutvam. In simple language, titika means endurance power; the capacity to endure
pain without breaking down. That endurance, physical; more than physical, it is mental is
called titika; sarva dukhnam sahanam. Sahanam means endurance; endurance of all
kinds of discomfort caused by adyatimikam, adiboudikam; the surrounding, caused by
adidevikam, like the rain; how you all have got the endurance power to come in spite of
rains; that is called titika. And why do we say that titika is required, because no human
being can be totally free from pain. Life can never be a bed of roses; for any human being
and that is why we are asked to read purs all the time. When we read the puras, the
most interesting thing we find is all the possible problems in life, one person or other would
have suffered in the purs; loss of money, loss of children, loss of life, loss of this, loss of
that; whatever problem you imagine, in the puras somebody might have lost. And when
we read the puras repeatedly, we come to know that we are not the only ones who suffer.
And when we know that there are other people also, that itself acts as a shock absorber.
When the current goes in our house; what is the first job? we check the neighbours house. If
there also there is no power, such a relief. Even though you continue to sweat, just to know
that there are other people having similar thing, that itself is some relief. Therefore nobody
suffers exclusively; life involves dvandvs. That is why Krishna said
mtrsparstu kauntya tasukhadukhad |

gampyin:'nityststitikasva bhrata ||2- 14||
There also titika is talked about. And should we not remedy when there are problems.
Certainly remedies are given; but the thing is if we are going to do remedy for each and
every problem; which is called pryascitta karma; the tragedy would be, the whole life, we
will have time for pryascitta only. And the thing is if we solve bigger problems; smaller
problems will appear bigger. And if you solve smaller problems, still smaller problems would
appear bigger. Therefore there is no question of zero problem coming; therefore as much as
possible avoid pryascitta karma; as much as possible avoid pratikram or pryascittam; and
learn to endure so that you have time for something greater and therefore sarva dukhnam
sahanam; and how aprathikra prvakam. When the sorrow is caused by certain human
beings; the sorrow can come either through objects, situations or often through human
beings. When the sorrow is caused by human beings; the natural tendency is to develop
hatred and developing a revenging mentality. The idea of revenge is very natural. And if I
cannot take revenge, at least I pray to Lord; what? . In Tamil
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you say you know ;

Therefore at least pray to Lord that he suffers or when he suffers in future,
; This attitude is supposed to be very very unfavourable for
inner growth. Throughout Mahbhratham we see that series of revenging tendency. Dro
wants to revenge; Drpada wants to revenge; Bhima wants to revenge; Karna wants to take
revenge; Draupadi wants to take revenge. When Krishna wants to go for peace mission,
Draupadi asks the question: If you stop the war, what will happen to my hair. She is more
bothered about tying her hair rather than stopping a war. So much hatred inside; What we
see is throughout; that is a katriya. That is katriya. when raj gua is dominant; and raj
gua is dominant, revenging mentality; eye for eye; tit for tat; that is most dangerous thing;
therefore aprathikram; without developing revenging mentality or hatred. That does not
mean where adharma is there, punishment should not be given; stras does not say.
Punishment is different from revenge. Punishment need not be with a revenging attitude.
There the attitude is that the other person should be corrected. That is the only thing.
Punishment can come out of love; revenge comes out of hatred. Here hatred and revenge is
criticised. Therefore apratikram. So when there is love, the advantage is that the person
wants to only correct the other one; if correction can be done without punishment; then this
person would try that method. But it is a case of revenge, I want to give him pain; and how
much pain; as much pain as he inflicted upon me; that is called hatred; if it is corrective
attitude, I want to correct the person; Without giving pain in return, if correction can be
done without pain, wonderful. Why should we give pain in return. Therefore whether
correction and love are the motives, or whether inflicting pain and revenge is the motive;
that is difference. Here pratikra is that negative aspect; without that sahanam; and his
vilpa rahitam. There are some people who do not want to take revenge; but who also
endure; and they also constantly say what cannot be cured has to be endured, etc. But even
though they have such a mentality; the problem is what: cint and vilpa. They will entertain
constant dejection and depression. That man did that to me; that man did that to me; go on
repeating; being disappointed depressed frustrated, thinking of the suffering that was
caused by the person. Then the endurance becomes useless. The very purpose for endurance
is what? To utilise the time and energy for healthy pursuit. But if I endure and if my mind is
going to feel constantly feel that "I am suffering" "I am suffering"; then what is the use of the
endurance. So therefore revenge seems to be better than endurance. constantly suffering
mentally. Therefore cint should not be there; self-pity; cint is self-pity; self-cursing; he does
not curse others; but he curses himself; that is called cinta. Not only there is self-pity;
vilpa; vilpa means verbally lamenting; cint is at the mental level; vilpa at the verbal
level; . So not only he is
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depressed and grumbling and mourning; but he will make other people also depressed. He
will distribute his grief free to all other people. That's all. Called vilpa. Titika means no
self-pity. Titika means no more grumbling, murmuring; complaining. And if somebody
asks: I say I have no complaints. Some problems may come in life; but I do not want to
complain about this person, that person constantly. Sharing with a person for some time; to
get released mentally it is one thing; because that also is said to be good psychologically. We
have that idea to share with someone and get relief and release. But what is criticised here
constantly day-in-and-day-out talking about it constantly. This is called cint and vilpa
rahitam, without doing that; sahanam. Same endurance is called titika; a vdantin alone
can have such endurance and a person with such an endurance alone will have inner leisure;
quality time for vdnta. Otherwise, there might be external time; but inner time may not be;
why may not be, will not be available. Because whenever he sits with vdnta book,
; ;
; ; neighbour
; . So titika is extremely important. Krishna
says;
ya hi na vyathayantyt purua puruarabha |

samadukhasukha dhra s:'mrtatvya kalpat ||2- 15||
Such person with this endurance power alone is fit for amrtatvam; mka.
Continuing.
|
||||
strasya guruvkyasya satyabuddhyavadhraam |
s raddh kathit sadbhiryay vastpalabhyat ||25||
So ama, dama, uparama, titika; four are over; mind control; sense control; quietude,
endurance or patience. You can translate as patience also. These are the four. Now comes
the fifth one; radda; the definition of radda is as given in Tatva Bdha; faith in the words
of the guru and stram; faith does not mean blind faith; that is to be understood properly.
Suppose I see that there is a contradiction or an illogicality in the words of the teacher or in
the words of the stra; in the name of faith, I do not swallow that. That is not faith; at the
same time, I do not reject the statement also. If I blindly swallow without the intellect
approving it of, it is blind faith; if I reject the statement, then it is called non-faith. We do not
require blind faith; we do not require non-faith; we require healthy faith. What is healthy
faith? If I see any logical contradiction, I do not say the statement is illogical, I say that my
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understanding is improper. Instead of blaming the statement, I question my understanding;

and for clarity I analyse once again; or I clarify with the teacher. When I do that again my
understanding gets revised. With the revised understanding, I again try to understand it and
if there is still any logical contradiction; then, what do I do? I again request. Annam brahmti
vyajnt. Pr Brahmti vyajnt. Five times Brighu comes to the teacher. He thinks
Annamaya is Brahman. pramaya is Brahman; pramaya is Brahman, he was not satisfied;
he did not critcise the teacher, he went to the teacher again. The teacher gave some more
clues and asked him to enquire further. Then he went back thinking pramaya is Brahman;
thus making enquiries repeatedly, one day at one time, the right understanding of the
scriptures come. And what is the right understanding? In the right understanding I would not
see any logical contradiction or experiential contradiction. And until I arrive at that, I do not
question the teacher or scripture, I question my understanding. This is called healthy faith.
Therefore he says: satya buddhi avadhraam. Ascertaining the validity of the stram. Satya
buddhi means prmya buddhi, which is an independent source of knowledge. It is an
independent source of knowledge, unlike the material sciences. So there is a difference
between physics books and chemistry books etc. The words of the physics and chemistry;
they are not independent sources of knowledge; they are only repeating the knowledge
which has been derived through perception and logic and therefore the words of science are
not called pramam; they are anuvdha. The physics book is not prama. Observation
by Newton by Einstein or by various scientists. And since it is not an independent source of
knowledge, physics chemistry, etc. they are verifiable by perception and inference; because if
Newton experiment , I can
verify through the same experiment and ascertain; whereas vdas are not presenting a
knowledge; which is derived through knowledge and inference. If vdas also come under
that category; then it will not be called a pramam; remember the name, it will be
anuvdha; physics is anuvdha; chemistry is anuvdha. Why Zoology; botany; all the
sciences are anuvdha . pramam . Whereas
Vda is pramam; means what; that it is an independent source of knowledge; it is not
derived through pratyaka or anumna; and what is not derived through pratyaka or
anumna cannot be verified through pratyaka/anumna. Physics can be verified through
pratyaka/anumna, because it is borrowed knowledge from pratyaka/anumna.
verify . verify .
verify .
verify . verify .
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Similarly what is derived through vda or known through vda is an independent source.
This understanding is called Sstr prmya buddhi. This is the fundamental axiom when
we come to vda. And therefore prmya buddhi is called radda. When I am looking to
verify something with the help of the eyes; what is my attitude towards the eyes. What
knowledge the eyes will give, that is valid; Now
. How can I verify? But once the eye reveal that this is green,
this is knowledge or hypotheses? This is knowledge for me; why it is knowledge, because I
have taken the eye as an independent means of knowledge. Having source status. Similarly
ears; similarly nose. Similarly stram is an independent source of knowledge; I am
repeatedly using the eyes to get the right knowledge. Similarly to get the right knowledge
from stra, what should I do? Repeatedly use the stra.
use
. stra conviction ; conviction
use .stra use .So this
understanding is called satya buddhi avatrana. That is why whenever there is an analysis in
the stra, a doubt in Mundakopiad, to clarify that what do they do: They use
Kenopiad; they quote that. They would not go to Einstein. Cannot be done. If there is
some doubt, they may use Kenopiad or Brihadaranyaka upaiad; you can go round and
round stra only. Suppose you say, how can I accept stra? Then I will say we have no
common ground. It is like asking how can I accept perception. It is experimentally proved, if
you say, what is the proof that the experiment is right. You say, in the experiment we have
seen with the eyes. What is the guarantee that the eyes are right? We are assuming that the
eyes are valid instruments of knowledge. Similarly in this field we are assuming that the
stra is valid instrument of knowledge. If pratyaka can be valid instrument of knowledge
with regard to world or matter, stra is valid instrument with regard to spirit. Spirit means
what? Not some other spirit. Consciousness. Thus we have got two independent means,
pratyaka, matter-viay; stra, spirit-viay. One is the material pramam; another is
stra pramam. There is no corridor between these two. Therefore for all clarification,
study stra clearly clearly clearly; . cour se
, course attend .
guru change . Sometimes Guru may not be efficient. But
you have to hold on to stram. This understanding is called satya buddhi avadhraam.
There is another reading satya buddhya avadhra.That is a better reading. Satya buddhya
avadhra. Ascertaining with the satya buddhi. Satya buddhi means what: Pramnya
buddhi; that it is an independent, valid means of knowledge. With regard to what? strasya;
stra vkyani; stram means stram vkyam; guru vakysya; and the words of guru. How
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can I accept the words of guru, you cannot ask. We have to accept the words of the guru
because all the words of guru are derived from stram. Remember guru does not have
independent validity. If a person is not using stram; if a person is not using stram, then
his words are derived from what? pratyakam and anumnam. He will be like a scientist.
Then the question will come, why should I go to such a guru? I myself can use pratyaka and
anumna. And therefore GURU IS A GURU ONLY WHEN EVERY ONE OF HIS STATEMENT IS DERIVED FROM
STRAM. They are all corollary of stram. Therefore all the strik words and all the
corollaries derived from the stra given out by guru and the guru is ready to show how he
derived. That is what he has done in Brahmastra; why he gave such a meaning for such a
word. If a person is not ready to use another statement. But make sure that it does not
contradict logic. It is not proved logically, but it does not contradict logic. It is not proved
logically but it does not contradict logically. This is called radda. Sa radda kathit. So for
example what is not proved logically but that which does not contract logically; what is the
example, the scriptures talk about heaven; and they say heaven is a place. And there are
Dv and the stra says these dv are mortals. Now the mortality of dv is not proved
logically because it is not available for logic. Dv- . Not available for
observation or inference. So dva's mortality is not proved logically; but at the same time, it
is not that illogical because since Dvs are all finite; they all can be and they all should be
what: mortals. But suppose stra says Dvs are immortals what is the problem? It is
illogical because finite Dv cannot be immortal. Therefore if dvs are said to be immortal; I
would not accept that; why because it is illogical. If stra says dvs are mortals I cannot
logically prove because I do not see dvs at all and talk about mortality, but I can say that it
is not illogical. For this, Svmi Chinmaynanda coins a nice word: that is allogical; it is neither
logical or illogical; but it is what; allogical. Like the clip is green; it is logical or illogical? Can
you logically prove. Nobody can logically prove the colour. Is it illogical. This is not illogical.
Clip is green is neither logical nor illogical. Similarly here also mortality of Dv is not
logically proved, because Dv are not available for experimentation. At the same time that
idea is not illogical.
Similarly here also. s raddh kathit. By whom? sadbi; sadbi means satpurus, mahars,
by the i. So by the i; that is called radda. And this is one of the most important
qualifications. In fact we can even say THE important qualification. THE QUALIFICATION.
Therefore akarcrya says yay vastpalabhyat; by which alone vastu, Brahman is
recognised. Just as acceptance of the validity of senses is required to accept the world. World
accept what is required? The acceptance of the validity of sense
organs is required, if I have to accept the world. Sense organs-
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, the very existence of the world, I cannot accept. Similarly Brahman can be
recognised only if the validity of the stra is accepted. yay vastpalabhyat. Vastu here
means Brahman. Upalabhyat means attained. Here attained means known. That is why in
the Gt, Krishna says: raddhvn labhyate jna tatpara sayatendriya;
raddhvljna labhyate.
And in the next line, he says: aja craddadhna ca saaytm vinayati. The one who
does not have radda is spiritually doomed. Spiritually doomed means what? Vdnta cannot
function for him.
continuing
|
||||
sarvad sthpana buddh uddh brahmai sarvad |
tatsamdhnamityukta na tu cittasya llanam ||26||
So this six subsidiary disciple is mentioned here; which is called samdhnam. And what is
that. Buddhhe bramani stpanam. Fixing the mind upon the mind. Now a question may
come, how can a person fix the mind upon Brahman, because these are qualifications,
preparations before studying vdnta. Therefore he does not even know what Brahman is.
How can a person fix the mind on an unknown thing. So therefore we should remember,
fixing the mind upon Brahman is fixing the mind upon Brahman as the goal of life. If he still
does not know what Brahman is, it is only something which is said in the Vdas. He has got
only parka jnnam. He has got only an indirect knowledge of Brahman; it is something
which is said to be infinite; it is supposed to be attributeless; it is supposed to be the cause
of the universe; thus he has got only a vicarious indirect knowledge of Brahman. He does
not know that Brahman I am. . Brahman Brahman
stram . And it is supposed to be infinite and nanda. And by
gaining that Brahman, I will get mka and therefore let me go to after it. So therefore
Brahmani here means Brahman which is known indirectly. parkatay brahmai buddh
stpanam stpanam, as the goal of life.
When? sarvad. In fact in this book the word sarvad is repeated twice, But there
is another reading where the another one is sarvath. Second . first;
sarvath second. sarvath means by all means. All the time and by all the means.
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And what do you mean by all the means? Whatever be the pursuit of life, he does not forget
that goal. Running a family, going through lot of activities; earning money, settling the
children; taking care of grandchildren; so many activities are there; but in and through all of
them, he does not forget the goal of Brahman. That is called sarvath. He gives the example
of the karagttam. Karagttam means the one who keeps the pot on the head and dances;
Whatever be the movements of his legs, hands, body, etc. his head is very very straight and
he does not forget that the pot is on the head. His whole life is Karagttam. That he does not
forget the goal. And this one-pointedness of the mind is called samdhnam. This alone is
called samdhi. And for this alone the entire Aga yga of Patanjali is prescribed. Yama
Niyama sana Pryma, Pratyhra, dhraa, dhyna, samdhi, I just talked about in the
introduction. So Aga Yga of Patanjali is not for mka. Aga yga of Patanjali is not
for even jnnam. Entire aga yga of Patanjali is useful to only develop one disciple. Not
even one of the sdhan catuaya sapatti. In sdhan catuaya sapatti , there is a
third one; and in the third one, amadhi aka sapatti sixth subsidiary called samdhi.
For that alone Aanga Yga; Never take yga as alternative method of liberation. It would
only assist in developing sdhan catuaya sapatti or one of the sdhan catuaya
sapatti .
And na tu cittasya llanam. And one should not allow the mind to get distracted. One should
not pamper the mind; allow the mind, to let go. Like a child; it is undisciplined child; goes
here and there; pulls anything and everything. Do not allow the mind to be a brat child; but
a child which is under your control. Llanam literally means pampering; or wandering; that is
not samdhnam; focusing the mind is samdhnam. With this, the sixth subsidiary discipline
is over. With this six subsidiary discipline, the third qualification is over. Now we have to
enter the fourth qualification, which we will do in the next class.
Hari Om.
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|
||||
strasya guruvkyasya satyabuddhyavadhraam |
s raddh kathit sadbhiryay vastpalabhyat ||25||
|
||||
sarvad sthpana buddh uddh brahmai sarvad |
tatsamdhnamityukta na tu cittasya llanam ||26||
Dealing with the preparations required on the part of the student, akarcrya is discussing
sdhan catuaya, of which he has discussed three sdhan, vivka, vairgya and amadi
aka sapatti; discrimination, dispassion and six fold inner discipline. And here we have to
note a particular point that ama was defined in the 22nd slka as svalak niyatha avastha;
focusing the mind upon the lakya is ama. And in the 26th verse samdhnam was
defined as buddh brahmai uddh sthpana. Fixing the mind upon the Brahman, this is
again the lakya, that is the goal. Therefore ama is also defined as focusing the on the
goal. samdhnam is defined as focusing on Brahman, which means ama and samdhnam
seems to be same. Because in both we are talking about focusing the mind. In 22nd word
used was lakya, in the 26th the word used as Brahman; both are the same, because for a
vdantik student goal is Brahman. And therefore the question comes, what is the difference
between ama and samdhnam. So the commentator Sringeri crya, who writes the
Sasrkt commentary, he makes a subtle difference. He says ama is at the sadhana level; i.e.
the very attempt to keep the mind in the goal; that practice part is called ama; and
samdhnam refers to the accomplished state. So the difference is only in the intensity. One
is at sdhan and another is at the sdya level. And this definition of ama as focusing the
mind upon the lakya goal is the English definition of Vivkacmai, but in Tatva bdha
we did not face this problem because in Tatva Bdha, ama was defined as mind control;
thought discipline was called ama and concentration was called samdhnam. Therefore in
Tatva Bdha we did not find the problem. But in Vivkacmai, ama is not defined as
mind control; it was defined as concentration. So once you define ama as concentration,
then it will mix up with what? samdhnam. Then how do you differentiate. Concentration as
sdhan is ama and concentration as accomplishment is samdhnam. But this problem
would not come in Tatva Bdha. Therefore for our practical purposes, we can keep tatva
bdha definition. ama means mind discipline. And samdhnam is focusing the mind on
the goal. So with this the third sdhan is also over. amadhi aka sapatti .
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Now comes the fourth discipline, viz., mumukatvam, otherwise called mumukut.
|
||||
ahakrdidhntn bandhnajnakalpitn |
svasvarpvabdhna mktumicch mumukut ||27||
So what is the fourth qualification. mumukut or mumukatva; literally it means desire for
mka. Desire for mka. And generally the word mka is translated as liberation or
freedom and there is nothing wrong in that translation; but it is not a very true translation to
the Sasrkt word and if you have to give a true translation for mka, it should be translated
as tyga; giving up. mka, to give up. giving away, washing off is called mka. And in
keeping with the true Sasrkt meaning akarcryais giving the definition as mktum
icch mumukut. Mumukatva is the desire to give up. And this translation is a good
translation because it also removes some of the misconceptions regarding mka. If you talk
of mka as a freedom; something to be accomplished in time, it looks as though we are
going to get something. Getting mka is the word used. But once you translate mka as
giving up, then all our expectations of getting something will go away. So the biggest
obstacle in vdnta is expectation of getting something extraordinary. Either in terms of
position, some religion talk about getting different lka; some others talk about getting
some extra ordinary personal thing; like powers, capacity to predict future, any non-student
comes to a Svmi, they only ask the questons of extra ordinary thing. Svmiji
? They want, they expect that we know the future?
We can predict whether he will get married in this year or next year. That means Svmi,
sprituality means getting some extraordinary siddhis or the next stage is getting extra
ordinary experiences. These are three basic expectations. Extra ordinary lka like vaikuntha;
extraordinary powers or siddhis or extraordinary experiences. Unfortunately this expectation
is there even among some of the people who have studied the stras.
And once you define mka as giving up, then you do not expect anything new, but giving
up something. Now the question is giving up of what? We say giving up of bondage or a
sense of limitation; sense of inadequacy; sense of missing things; I am missing that; I am
missing that person; I am missing this thing; I am missing that position; a sense of
inadequacy or the sense of limitation is called bondage. Giving up the sense of limitation is
mka. That means that is in my hand. If mka is getting something, then we will attribute
the Lord doing something.
106
. If I say that you have to give up that

sense, it is whose responsibility? I am putting the whole responsibility on your head; you
decide to knock off the notion; you decide to knock of that sense that "I am limited". And
how long will I be bound? As long as you decide to hold on to that notion. And when you
will be free. You can be free at 7.14. .If you decide to drop the
notion like a hot potato. So Mka is giving up the sense of limitation. Limitation can be
translated as in different ways; but one of the translation is sense of localisation. I am in this
particular place, which alone creates the idea of limitation; which will lead to the idea of
travel; because if I am here, afterwards where will I go. And how long it will take. question
answer , . After death, how many years it will take
for the jva to reach another body; as though all the questions in the life is answered and the
only doubts left behind are after deaths. things-
? And why they want to ask you know; and if I say, immediately, the next
question they ask immediately would be,
So we seems to be always bothered about travelling after death. All the
question of travelling etc. come, because I have a sense of location. Therefore not dropping
localisation of consciousness is bondage. Therefore giving up of that sense of limitation is
mka. Ok.
Then we are going to further refine that. Why do we get that sense of localisation. What
makes me feel that I am here. If you analyse, it is very interesting, our day to day experience
is enough to find out the answer. In the jgrat avastha and in the svapna avastha, when the
mind and the body are functioning, I have a clean sense of localisation and individuality. In
suupti avastha, when the body mind complex is resolved, then I do not have a sense of
localisation and limitation. Only until you go to sleep you say: I am here. Once you sleep off,
you do not know whether it is home, whether it is class or whether it is train or flight or
anywhere; all the sense of place, time and even the sense of body is gone. That is why often
in the morning the leg would be in the pillow and the head would be down, etc. Why
because no sense. Therefore, the paja kas, which we will elaborate later, they give the
sense of localisation. The body mind complex, or the paja kas, and among the paja
kas also nandamaya ka does not create much problem.
. Therefore mainly the four kas, annamaya, pramaya, manmaya, and
vijnaaya, are the localising culprit. And therefore as long as they are not negated, the
sense of localisation and limitation would not go away. Therefore paja ka tyga va
limitation tyga. Paja ka tyga va pariccinatva tyga. And here when we talk about
giving up the paja kas or negation of paja ka, we do not mean physical negation.
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Then what is the negation; falsification. Understanding that they are like shadow; they are
like Brahman's shadow and I know that shadow cannot limit me. Shadow cannot corner me. I
do experience shadow but I do not feel circumscribed by shadow. Suppose your shadow
falls; and I do not want to get away giving room for your shadow; I need not do that. Thus
the whole prapaja especially the paja ka should be reduced to shadow or mithya; mithya
paja ka can give rise to only mithya limitation and therefore my localisation is only a
seemingly phenomenon. I am eternally unlocalised consciousness. na jyat mriyat v
kadcin; nitya sarvagata sthuracal:'ya santana. And therefore what is mka?
akarcryasays: Bandn mktum icch. Desire to give up. mktum means tyaktum;
bandn the shackle, the limiting factor, banda here means the shackle or the limiting
factors; so the localising factors; and what are they; ahakradi dhnthan. akarcrya is
taking the four kas here beginning from ahakra, corresponding to vijnaaya ka
and dhnthan. Dha corresponding to annamaya kas. So the four kas, beginning from
the ahakra, the vijnaaya ka, to dhdi annamaya ka is four kas alone localising.
The very notion of I; when does it come. our ego is not there. I am so and
so. I am educated, illiterate. Male, female, Brhmaa, katriya; all these sense of individuality
is only when the jgrat avastha comes and the mind is awake. And therefore ahakradi
dhnthan, the caturvita kon mktum icch. Desire to falsify them. That is Janaka was
given a name; to indicate his jnnam, he was given name vidha; vidha means what: the
unembodied one. The one who is free from embodiment. Does that mean Janaka moved
without a body? Janaka moved without a body. without body move
; ? ghost. Therefore what do you mean
by unembodied; Janaka did not take this body as one which localises him or limits him.
Therefore when the sense of localisation is dropped, I am unembodied. Just as the pot-
space can drop the notion of limitation by mere understanding that the pot cannot
circumscribe the space; if pot can circumscribe the space, we can put some space into a pot
and carry it to another place. So the limitation of pot-space is notional; not factual. Similarly
limitation of consciousness is notional; not factual. This understanding and giving up the
notion of limitation is called mka. This is a technical definition. But generally in the Gt
and all we do not give the technical definition because people will think that it is too
abstract; localisation and all those things; therefore in Gt it is put in the grossest form;
gatsn agats ca nnuocanti pait. .
.Vdnta removes your tension; your stress; your heart
blood pressure . Localisation is removed locala
, . Therefore
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Vivkacmai defines mka in technical way; but ultimately what is the meaning; free
from sense of limitation means free from sorrow; free from fear of death; free from sense of
insecurity. Therefore
ahakrdidhntn bandhn
mktum icch. Desire to give up.
Then the question is: How do you give up? To negate them, you have to find out what is
their cause, because one of the methods of destroying something is destroying its cause like
removing a disease. So if you go to a doctor to remove a disease, he directly does not give
medicine to remove the disease. If the doctor directly gives medicine, better you do not go
the doctor, because he may not remove the disease only, he may remove the patient.
removal of disease . patient disease. So therefore
if he is an intelligent doctor, what should you find out; what is the cause. One headache can
be caused by 2473 reasons; head is only one; ache is only one; cause ,
, , stomach , wife , OK. Anything can be
there; or husband. So anything can be cause of head-ache. Diagnosis means go to the
kraam; when kraa nna, krya na.
What is the cause of paja ka? They say; ajn kalpithn. Whole duality is born of
ajnnam. So kalpitta means superimposed; falsely perceived. Adyarthan iti artha. So
therefore the desire to give up the shackles which are born out of ignorance. And if they are
born out of ignorance, how do you remove them, by removing ignorance. How do you
remove ignorance? There is only one way; fortunately or unfortunately, and that way is what:
Jnnam. Therefore akarcryaadds: svasvarpa avabdhna. Whole
vdnta . whole vdnta.

? , ,
. There is some saying. How he condensed the huge topic into what you call
two lines. Similarly akarcryahas condensed the whole vdnta in these two lines. What
is the problem? Sense of localisation. How is it caused. By ignorance. How is it removed; By
knowledge. Over. Vdnta over. So svasvarpa avabdhna; by knowing one's own
unlocalised nature that "I am the unlocalised consciousness"; "all pervading consciousness";
"unlimited consciousness"; seemingly limited by matter vestures. Sva swarpa Brahma
svarpa avabdhna mktum icch; desire to give up. And therefore the ultimate goal of
the student is mka, but what is the immediate goal of the student; jnnam, because we
have said mka is through jnnam and therefore now he says: I am interested in jnnam.
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And this is called conversion from mumuku to vijnta. It is a very big progress. Previously I
had desire for mka; now I am very clear that what I need is knowledge and only when I my
seeking becomes knowledge-seeking; then alone the relevance of scriptures will be
appreciated. Otherwise people ask why do you do all these studies? ,
notes , cassette ; why all these things? why can't
you practice meditation; why can't you raise the kundalini; or why can't you do this pooja; all
kinds of things. Somebody said someone from here has gone to Singapore because
someone said that I will open your third eye of wisdom and give you which is liberation; I do
not know how he will do; for that 300 Dollars per head. 300 dollars per head; third eye open;
liberation follows. All because we think that liberation is seeing something; smelling
something; hearing something; experiencing something. Once you define Mka is
understanding something intimately, then alone Vdnta ravaa; systematic study of
vdnta becomes extremely important. So here mumuku is vijnta. atth brahma jijsa.
This is the fourth qualification; and it is over.
Continuing.
|
||||
mandamadhyamarppi vairgya amdin |
prasdna gur sya pravrddh syat phalam ||28||
All the four qualifications have been enumerated. The natural curiosity of everyone is: which
one is the most important one; like in examination choice; even though all the four are
important; the natural curiosity will be to know what is the most important one. Suppose you
ask akarcryato choose one of these four qualifications, what will you choose;
akarcryagives the answer in this slka and then you ask another question suppose you
want to choose two, out of the four, of the most important ones, which would you choose.
And his idea is if you do not know where the start, he gives a clue for that.
Among the four, which one is the most important one. akarcryasays Mumukutvam is
the most important one. That alone makes you a spiritual seeker. Desire for mka makes
you a spiritual seeker. If that is not there, then also you can study vdnta, but you will not
be a spiritual seeker, but you will be an academic scholar trying to find out what
akarcrya says; what Rmnuja says; what Madhva says; what Schopenhauer says; what
Socrates says. So we have got. For college M.Sc. or P.hd. etc. and I have chosen
akarcrya's philosophy, as one subject. And he will study the entire akarcrya's
philosophy in such a detached way; worldly detachment is a value; but this person has got
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what; detachment from akarcrya's philosophy; and he will appreciate akarcryaas

one of the greatest philosophers but he will not have any involvement. It will become an
intellectual gymnastics only. Therefore whether the study should become an academic
pursuit or a spiritual pursuit; the difference is in the motive and what is that which makes the
difference. That is mumukutva. Therefore mumukutva is important.
And then another reason that akarcryagives here is. Suppose a person has got intense
mumukutva, even if the other qualifications are lesser; because of the intense desire, he
will do anything and accomplish that; just as we say, by hook or crook. We do not mean by
crook; but by one method or the other. just like people who want to go to America. I am
not saying it is right or wrong; I am just making an observation; somehow or the other.
visa .
. or they do something or the other; get
into America; why because the urge to go there is so intense; where there is a will, there is a
way, like that; once the desire for mka becomes intense, then the person if vivka is
lacking, he will fill up; vairgya is lacking; he will fill up; mdi aka sapatti is lacking, he
will fill up. Therefore he is ready to sacrifice anything for the sake of mka. So when the
mumukutva is not that intense, approach for vdnta is also casual. Then the excuses for
cutting the classes will also become more and more. As the desire intensity is more, then
you will find, anything, somehow or the other. Somebody phoned the other day; Svmiji in
Besant Nagar, we have a big problem, we do not have a covered area and it is an open place
and you know that heavy rains; Svmiji, are you going to take class? Once I have fixed, I
would go, unless I die; I will try to go. Then that lady was happy to hear that and said that
Svmiji when you say that the class is there, at least by swimming we will come. Of course I
am not judging any one of you; Svmiji . Do not say,
any one of you is less interested or more interested. My aim here is not to compare and
create a complex or anything; but the simple thing is the more intense the desire is, the more
you are ready for undergoing any amount of physical trouble. Therefore he says all the other
qualifications will be filled up if mumukutva is there.
So he says: manda madhyama rp api mumukuta, mumukuta we have to supply. Suppose

the desire for liberation is manda, manda means what; which is very feeble, or madhyama,
madhyama means mediocre, neither feeble or intense, so and so. Suppose the desire for
liberation is almost not there or there is a little bit, manda means adama, so have categorised
the desire into three; adama, madyama and uttama; uttama means the most intense,
madhyama means less intense; adama means the least intense. Suppose the desire for
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liberation is feeble or mediocre, even that mumukutva pravrddh bhavathi; will gradually
become more and more, because of what; vairgya amdin; as the vairgya becomes
more and more, mumukutva will also become more. So directly proportional to vairgya
is mumukutva. Just like when a person has got certain diseases, he will go and pray to the
Lord also, and also take to various Pathis; homeopathy, allopathy, naturopathy, etc. all of
them and suppose each Pathy is giving him up saying that we cannot do anything; and there
are so many religious doctors who say that Lord alone can help you; we will find that as even
the other doors are getting closed, the surrender to the Lord becomes more and more
intense. When all the doors are closed and they say that Lord protects you and you are
saved; then that person's Bhakthi is called Gajendra bhakthi; Draupadi bhakthi; that is called
utter aragati. Similarly vairgya means other doors for security are closed. Not that the
worldly things will give me fullness; and as I experience more and more I come to know that
the so-called doors are not there; or they are fake doors. Then the attention towards Mka
will become more and more and therefore vairgyna; because of the increase in vairgya
and mdina, because of the increase in m, that is the third qualification, the
mumukutva will get fed more and more and it will increase.
And above all, he adds one more thing; what is that? gur prasdna cha; not only by your
own individual effort but also because of the grace of the teacher. gur prasdna. This is
how suddenly the philosophy becomes a religion.
In an academic pursuit of vdnta, student is not going to have guru bhakthi; to the guide he
asks some questions; and his attitude is he is my guide in chemistry like that guide in
philosophy. That's the attitude entertained. But once you have guru kripa, then my attitude
is totally different. Just as I have devotion to the Lord:
yasya deve par bhaktir

yath deve tath gurau
tasyaite kathit hy arth
prakante mahtmana
Two things will make vdnta clear to the student; what are those two things; deve
parabhkathi; intense devotion towards the Lord and tath gurau, so much intense devotion
to the guru, as much as he has for the Lord, to such an extent, he does not differentiate guru
and God. guru brahma, guru viu, guru dv mahevar and therefore pj comes,
namaskram comes which will not be there in an university. An university pursuer, because
he is not a mumuku, it is not a spiritual pursuit; therefore no guru sttram is required;
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Vivkacmai aknda mandalkram

start . You will find that the class suddenly gets a different colour if
you chant the guru sttram and pray, you do namaskram to the teacher, etc. and all of
them will become relevant why because of this one word, guroho prasdna. By the grace of
the guru also. And what is the grace of the guru; rays
; he is a sincere well-wisher that the iya should
gain this knowledge; motive less wish; without any self-interest; not that I am going to get
any benefit; motiveless wish will function because it comes from a purer heart. And when a
purer heart such a wish comes, that wish is not fulfilled by the teacher, but that wish is
fulfilled by the Lord through the teacher. Therefore, the teacher's grace is nothing but a
recommendation letter to God. Not that he recommends and writes a letter, that sincere
wish of a pure heart will make it fructify and therefore gur prasdna sa iyam, sa iyam
refers to mumukutva. This mumukuta pravrddh bhavathi; this desire will become more
and more intense by the grace of the Lord. This desire means which desire?; desire for
mka. This desire for mka will increase, start , it will gradually
become madhyama. mka not in the list at all; .
.Detachment . So perfect detachment
in mka. Now in Annanagar . .
And after long time, Mka is also included in the list. achievement. But it
is 589th item; thereafterwards the priorities gets reshuffled and reshuffled; like the ATP
ranking of the tennis players you know; Coming to the first 20
. And 5th rank; 3rd rank, and when it is No.1; then it is
tvra mumukutva. So vivrdh. vivrdh means mumukutva increases and when it is tvra
mumukutva is called and tvra mumukutva will do what: phalam syat; it will
produce the result for vdantik study. It will produce the result for vdantik study and what is
the result of vdantik study; mka. It will produce mka.
Continuing.
|
||||
vairgya ca mumukutva tvra yasya tu vidyt |
tasminnvrthavanta syu phalavanta amdaya ||29||
So in the previous slka, akarcryachose one among the four qualification. Suppose
akarcryais asked to choose two among the four; which are the two; akarcrya
chooses vairgya and mumukutva. So then mdi aka sapatti and all will easily
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come. Concentration is easier and anything where I have love. Children always ask the
question. I do not have concentration in studies, Svmiji tells some method; they come and
says. So Daynanda Svmi used to tell: What? Remove the idea that I have no concentration;
every blessed one has got very good concentration. Only the question is in What? So the
very same boy watches India-Pakistan Cricket match, day-night match, normally when he
touches the book, he sleeps at 9 o'clock, so immediately sleep comes; but when he watches
the match whether it is 11.40 or 12.30 or 1.30 how come he is in Nirvikalpaka Samdhi?
Television .
. samdhi . he does not know that
he is eating; he does not know the taste, etc. this is called samdhi. Samdhi means that I am
absorbed in something to such an extent that I am not even aware of what else I am doing.
That is why samdhi is not unknown to anyone. Everybody has samdhi. But why he does not
get concentration for studies; he does not love the study as much as a one-day match
between Pakistan and India and that too we are winning by mistake. We will not win; but
that will happen. So therefore concentration is directly proportional to the interest that I
have.The love that I have and therefore if mumukutva is intense, mdi aka sapatti hi
is effortless; mind-control is very easy, because the boy is controlling his mind during cricket
match. Who says that he does not have mind control? sense control is very easy because the
boy has sense control; uparati is very very easy, because that boy has withdrawn from
everything else. mdi aka sapatti is the easiest one when the mumukutva is the
strongest. Therefore he says; mumukutva vairgya cha. So when interest in mka and
disinterestedness in all other things, they are tvram. When they are intense, yasya tu vidyte;
in a particular person; then tasminnvrthavanta syu; in the case of that person only, the
other qualifications will become valid. Other qualification means what? mdi aka
sapatti ; especially that will become valid; his intelligence, his sharp-wittedness; his capacity
to analyse, his logicalness to analyse, his one-pointedness; all the scholarship; all of them will
become meaningful only when mumukatvam and vairgya are there. Otherwise he will
become another scholar in vdnta only. tasmin puru va amdaya; ama etc. will
become a arthavanta; arthavanta means fruitful; fruitful means what? will produce mka.
So the validation of the mdi aka sapatti; relevance of the mdi aka sapatti is
directly or is possible only when they are backed by vairgya and mumukutva.
And for this purpose only, in the olden days what they did. They made vdnta least
available thing in the world; or the most difficult thing in the world. Sanysis never came
down to the world to teach. Suppose it is made easily available, anybody can have casual
interest also.
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When in the first course we were studying in the rama, Svmiji used to tell that he would
not allow anybody to record. Recording was not allowed. If he listens and grasps, it is
listened and grasped. Otherwise it is gone for good. Therefore we should listen very intense.
If cassette is there, we can listen if we miss the class. And also fast forward, rewind and push,
etc. ; . It is very good and useful; a plus point; also a
minus point because we always feel loose hearted. And the Sanysis were in the Himalayas.
And no proper food; and no proper shelter. And no book, paper and pencil;
It was the most difficult pursuit in the world, why; because the one who comes
facing all these odds, will be the one who would have necessarily mumukutva and
vairgya. Krishna Rma .
. Therefore one of the
methods to filter the students is to make it difficult. But what happens. No one came to
study. Therefore there was the fear of vdnta itself going away from the face of the earth;
and therefore we have to compromise with all these things so that whether you come
regularly or not; or once in a while OK; coming late OK;
, we have to do
that. So therefore akarcrya .
vdnta market . So therefore
tasminnvrthavanta syu phalavanta amdaya
|
||||
tayrmandat yatra viraktatvamumukay |
marau sallavattatra amdrbhnamtrat ||30||
The same idea as in the previous slka; but put in a negative language. So in the previous
slka it was said where vairgya and mumukutva are there; there alone mdi aka
sapatti will become fruitful. This is positive presentation; anvaya. Now he presents in
negative form; vyatirka; where vairgya and mumukutva are not there; in that person
even if he has got mdi aka sapatti , concentration is there, intelligence is there; all
these qualifications are there also, they are like mirage water. So tayr mandat; suppose
these two are feeble; which two; viraktatva mumukay; viraktatvam means vairgya,
dispassion. Mumuku means passion for mka; dispassion for antma; passion for tma.
Where these two are mandam, feeble; half-hearted; tatra, in which person, tatra in that
person, amdrbhnamtrat; mdi aka qualification is a mere appearance like mirage
water. marau sallavat. marau means dry land, desert. sallam means water; desert water here
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means mirage water; like mirage water, all other qualifications that we have; they are all
fruitless; just as you cannot take bath in mirage water; you cannot get mka thru mere
mdi aka sapatti ; therefore make sure that you are a seeker. Then alone it will become
a spiritual pursuit. Hari Om.
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011. Verses 31 and 32
|
||||
tayrmandat yatra viraktatvamumukay |
marau sallavattatra amdrbhnamtrat ||30||
akarcryais talking about the preparation required on the part of the student before the
pursuit of mka or before the pursuit of self-enquiry. First he talked about certain general
intellectual qualifications, like the knowledge of the language, the capacity to think and
analyse, etc. because this involves knowledge or understanding. After talking about certain
general intellectual qualification like medhvi, paita, etc. he talked about spiritual
qualifications consisting of sadhana catuaya, vivka, vairgya, aka sapatti and
mumukutva, discrimination, dispassion, discipline and desire. And thereafterwards he
wanted to arrange these four qualifications in terms of their importance; which one is the
most important; which one is the next to the most important one; and there akarcrya
pointed out that mumukutva he will give top importance and next to mumukutva he
said is vairgya. So in the three verses 28-30 akarcrya underlined mumukutva and
vairgya as the important qualifications. So here while reading the three verses, especially
the 28 and 30, there is a seeming contradiction, which you should carefully understand. In
the 28th verse, akarcryapointed out that even a feeble mumukutva; which is not very
intense, manda mumukutva, even feeble mumukutva would produce phalam.
mandamadhyama rpabhi syat phalam. This is the idea in the 28th verse. In the 30th verse,
he says, tayr yatra mandat marau sallavat. Feeble mumukutva cannot produce result;
it is like marau sallavat; marau sallavat means mirage water; you know mirage water is
useless for drinking taking bath etc. Therefore in the 28th verse, the statement is even feeble
mumukutva would produce the saphalam and in the 30th verse the statement is feeble
mumukutva is niphlam; it cannot produce result. The word niphlam is not used but
marau sallavat ; as good as niphlam. So the question comes,
how can akarcrya contradict himself in these three verses.
For that we say there is no contradiction, if you see closely, the 28th verse he has put a
condition for the feeble mumukutva to be feeble and in the 30th verse that condition is
not mentioned. So feeble mumukutva is fruitful if the condition is fulfilled; otherwise it is
futile. And what is that condition in the 28th verse? He has used the word pravrddh, that is
the crucial word; pravrddh means what; when it is nourished. So pravrddh means when it is
nourished. In the 30th verse, the word pravrddh is not mentioned. Therefore it means what;
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it is a apravrddh; that it is not nourished. So now what are the two statements. FEEBLE
MUMUKUTVA IS FRUITFUL WHEN IT IS NOURISHED AND MADE TVRA MUMUKUTVA. =30th
means what; FEEBLE MUMUKUTVA IS WORTHLESS IF IT IS UNNOURISHED AND KEPT FEEBLE. What
is the final lesson. When feeble
mumukutva comes, be happy; but do not be complacent; do not be relaxed; allow the
feeble mumukutva to grow, nourish it like a plant sprouting; but do not be happy with
that; you provide all the support like putting the fence, watering, fertiliser, etc. Be happy
that the seed sprouted; but do not be complacent and therefore mumukutva is important
and that too when it is nourished it will take you to the self. Up to this we saw in the last
class.
Continuing
|
||||
mkakraasmagry bhaktirva garyas |
svasvarpnusandhna bhaktirityabhidhyat ||31||
So here akarcryais introducing another important sdhan. In addition to sdhan

catuaya sapatti ; another sdhan or preparatory step is introduced, and that is Bhakthi;
and the word Bhakthi is the most confusing word because it has got so many meanings, so
many interpretations. So we have to understand the word Bhakthi clearly. One meaning
which is the popular meaning is that Bhakthi is love of God, which is generally called
devotion; which is perfectly right. So bhakthi is love of God.
But here Bhakthi is presented as a sdhan, that means something you practice. I have to do
something. Love of God is not something you do. I am doing love of God everyday between
7 and 8. So when do you do the love of your child? Love is something you enjoy throughout;
it is not an action. Therefore Bhakthi as an attitude that you enjoy means love of god.
But here we are not talking about Bhakthi as an attitude we enjoy; but as a sdhan, what
does bhakthi mean? Particular action refers to bhakthi. If particular pursuit means bhakthi.
bhakthi sdhan .
, ,
, what is bhakthi? So when we are talking about bhakthi as a sdhan, you should
understand, that it does not refer to any particular action but as sdhan bhakthi refers to a
series of spiritual disciplines. BHAKTHI AS A SDHAN DOES NOT REFER TO A PARTICULAR ACTION
BUT IT REFERS TO A SERIES OF SPIRITUAL DISCIPLINES.
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Then the next question is: once you say that it is a series of disciplines, that means there are
many more. Series ? Series of
talks . minimum two . Therefore what does it mean? He
says series consists of three levels of disciplines; three stages of spiritual practices, known as
karma, upsana m and jnnam. Bhakthi is a series of spiritual discipline, consisting of karma,
otherwise karma yga; second is upsana, which I called as amadhi yga, if you remember
my Introduction to Vdnta series; there I have dealt with this; upsana or mediation and
finally jnnam or scriptural study. Karma yga is also called Bhakthi because it is doing our
duties as a dedication to the Lord. Upsana is also called bhakthi, because it involves
meditation upon the Lord. And scriptural study also is called Bhakthi because in that I
enquire into the nature of God. Who is God; what is his function; what is his nature; what is
his relation with me; whether he is he, she or it.
So therefore all these involves Bhagavn and love of Bhagavn. Karma yga involves love of
God; upsana involves love of God; jna yga certainly involves love of God. Since Love of
God is the most common atmosphere or factor; all these sdhan, Bhakthi is karma plus
upsana plus jnnam. And this series of sdhan put together is a means to mka. Put
together is a means to mka and since all these three put together alone becomes bhakthi,
all these three are indispensable. Since all these three put together is called bhakthi, all the
three are indispensable; there is no question of a choice among the three; because each one
has got its own contribution; like various vitamins or like various nourishments; Vitaman A is
important or vitaman B is important or vitamin C is important Doctor
. . How do you know. deficiency
, because what vitamin A contributes B or C do not and what fat
contributes, this will not. People say cholesterol is bad, cholesterol is bad; but they say a
certain amount of cholesterol is required for our body. Similarly, what karma yga
contributes, upsana and jna yga cannot; what upsana contributes, the other two
cannot; what jna yga contributes, the first two cannot. Therefore all these three are
indispensable and therefore we should never compare. There is no competition as to which
is superior.
But even though you cannot compare them and find out this is superior, you can do one
type of comparison. What is that comparison? Which one is closest to the end and which
one is farthest to the end. Which one is closer and which one is farthest. In Sasrkt we call it
direct means and indirect means; proximate and remote; skt upakrakam and rt
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upakrakam. Like removing the hunger; if that is the end, it involves buying the material for
preparing the food stuff. It involves cooking. It involves eating.
Now among these three, the material, cooking and eating which one is dispensable? eating
alone removes; so I do not want to buy materials. so if you do not buy materials and cook;
what will you have; only vessels. But if you say I will buy and cook but not eat; No. All these
three are equally important because one does not exist without the other two; therefore
never compare these three and if at all you want to compare, comparison can never be not
in terms of importance; importance is there for all the three; importance or comparison can
be in terms of proximity. Of these three, which is the proximate means to removal of hunger.
Eating is the closest step and final step and therefore eating makes our pursuit or eating
helps in the culmination of our pursuit. And therefore if at all you talk about the superiority,
we say eating is the most important thing. And when I say eating is the most important, I do
not say the others are dispensable, what I mean is that alone is the final step which produces
the result instantaneously or to put in another language. Between eating and hunger
removal, the relationship is direct. Whereas between cooking and hunger removal, there is a
relationship but it is not direct; it is via eating. Skt sabanda and parapar sabanda.
Similarly karma, upsana and jnnam. These are the three sdhan. Mka is the sdya, the
end. Suppose you want to find out which pair has got direct sabanda and which has got
only parapar sabanda; parapar sabanda It is not direct
connection. There you will find that karma and mka has got only parapar sabanda.
Karma does not produce instantaneous mka just as buying vegetables will not
instantaneously remove hunger. Similarly upsana and mka do not have instantaneous
sabanda or connection; just as cooking and removal of hunger does not have direct
connection, whereas jna and mka has got instantaneous relationship like what, eating
and removal of hunger.
And therefore akarcryawants to say that Bhakthi in the form of jna yga is very
important sdhan. Bhakthi in the form of karma is important. Bhakthi in the form of
upsana is important. But here akarcryafocuses the highest level of bhakthi which is in
the form of jna yga. And what do you mean by jna yga; scriptural study, consisting of
ravaam, mananam and nidhidhysanam. ravaam means consistent systematic study
under a guru. Mananam is dwelling upon it until I am convinced. Nidhidhysanam is
assimilating the teaching; transforming my life style. There should be a change in my life.
Therefore assimilation leading to transformation in life. So this is called jna yga, in
Sasrkt it is called vdnta ravaa, manana, nidhidhysanam. In English, scriptural enquiry.
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Therefore akarcrya here emphasises scriptural study, which is also called bhakthi. What
level of bhakthi? The highest level of bhakthi.
Now look at the verse. mka kraa smagry; smagry is the group of sdhan;
smagry refers to a group. Why do we say group, because vivka also is a part of mka,
vairgya, mdi aka sapatti , mumukutva. So many preparations we are saying. In
the group of prepratory steps, amagryam, which are all mka kraam, which are all means
to mka, either directly or indirectly. Remember, like buying the vegetables, washing the
plate; that is also sdhanm, otherwise you cannot serve, washing the hand,
sdhanm ; . So all contribute here; all contributory
means, among all those means; what is the most important, most proximate, what is most
direct one, bhakthi va; bhakthi alone is garyas. garyas is the highest; here highest means
the closest. The most proximate. garyas.
And once akarcryauses the word bhakthi, we will have a question. I said Bhakthi refers
to three levels of sdhan; karma yga form of bhakthi, upsana form of bhakthi, scriptural
study form of bhakthi. So which form of Bhakthi akarcryarefers to here.
akarcryadoes not want to add to the confusion; otherwise reading this line each one
will say: akarcryahas said Bhakthi is important; let me start bhajan and
Another person will conclude
Bhakthi is important; therefore Sabarimalai . Another
one will say Bhakthi is doing meditation and therefore let me close my eyes here now.
But akarcrya wants to define the bhakthi that he means in this context. And what is
Bhakthi here; svasvarpnusandhna. Dwelling upon. Anusandhna means dwelling
upon. which indicates ravaam, mananam, and nidhidhysanam.
anusandhna . So dwelling upon the practice of ravaam, mananam
and nidhidhysanam; dwelling upon what; sva svarpa; one's own true nature. We are not
talking about a Rma or Krishna, Devi, Vinyaka, Venkitachalapathy or Ayyappa. They are all
at the other levels of bhakthi; at the karma yga level, you have got those Gods; at the
upsana level you have got those Gods; but at the highest level of Bhakthi, enquiry is into
the very self. Therefore sva svarpam. There also he uses the word sva svarpam; because
when you say enquiry into oneself, one person may think that it is a study of anatomy of the
body. Liver ; pancreas ; kidney ; ;
that is also self-enquiry. I am enquiring into myself. Similarly, study of psychology is also
self-enquiry. Therefore akarcryawants to say that we are not talking about the
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superficial layers of the individual; we are not talking about the stla arra enquiry; we are
not talking about skma arra enquiry; we are not talking about even kraa arra enquiry;
we have to go through all of them; but ultimately we are dealing with what? stla skma
kraa arrt vyatirikta avastha traya ski, paja ka vilakaa, sacchidnanda svarpa.
Of course, we will make stla arra enquiry but not as an end in itself like an anatomy
student; but only as a stepping stone; but our aim is not to dwell upon them.
enquiry .
Similarly mind enquiry to a limited extent and then cross
over. And to indicate that akarcrya uses the word sva svarpam. Svarpam means the
tma which is beyond the antma. So this dwelling upon.
And how can you dwell upon the tma, because tma is never available as an object, i.e. the
biggest problem. Consciousness is not available clearly for study. Brain we can enquire into.
The body, we can enquire into. Tumors you can see thru biopsy. You can take a bit and
study what is brain. What is kidney. What will you do for consciousness? Can you take a
piece of consciousness put into test to see whether consciousness is this way or that way. So
for science matter alone is available; the biggest problem the science is facing is how to
study consciousness. In fact, even they are confused to find out in which branch of science
you have to put. ? One svmi writes about the dilemma
of scientists. No scientist wants to take up the study because it is an embarrassing subject
matter. Therefore, branch .
neurology psychology
. Which ology
determine . they have to study. So therefore
consciousness is unfortunately not available for conception or perception. Therefore how do
you study? So many people close the eyes and say who am I; who am I; etc. This would not
help. And therefore remember dwelling upon the Self means dwelling upon the scriptures,
because scriptures serve like a mirror in looking at my own nature of consciousness. As I
gave you the example, I cannot see my eyes directly. If I have to see my eyes, the only
method I have is, to have a mirror. And when I am looking into a mirror, it would look as
though I am looking outside, but the fact is I am not looking outside, I am looking into
myself only. Similarly scriptural enquiry is not an objective enquiry. Scripture is the mirror
which reflects and talks about the very subject tma svarpam. And therefore sva svarpam
anusandhna means scriptural anusandhna. tma vicrah is equal to stra vicrah.
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There is no tma vicrah without stram. There is no self-enquiry without scriptural enquiry.
So this enquiry is called bhaktirityabhidhyat.
And this bhakthi alone, in the fourth chapter of the Gt Bhagavn calls jna yaja. All
other yaja like pj, various ygs, various pilgrimages are also called yajas, which are
expression of your bhakthi; but among various expressions of bhakthi Krishna includes jna
yaja; hence it is a pj, but he also says reyn dravyamayd yaj jnayaja paratapa.
The scriptural study is the highest form of worship. Therefore we should not think
pj vdntam ,
waste. It is not waste or . This is also one of the forms of
worship and according to Krishna, this is the greatest form of worship. Therefore bhakti iti
abhidhyat. Therefore self-enquiry is the highest form of bhakthi according to me.
Continuing.
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svtmatattvnusandhna bhaktirityapar jagu |
uktasdhanasapannastattvajijsurtmana |
upasddguru prjya yasmdbandavimkaam ||32||
Now in the first line he gives another definition for bhakthi; it is almost the same as previous
definition; there is only very very subtle technical difference. Sva svarpa anusandhna
means self-enquiry or otherwise called the jivtma vicrah. jvtma vicrah; self means the
individual the jvtma. That is the first definition.
Now here in the second definition, he wants to make more precise. Therefore he says: mere
jvtma enquiry is not enough; how do you know whether the enquiry is proper and
sufficient. Enquiry means slka m . Enquiry
I say that you should walk to reach the other end of the wall. So walking is
important to reach the other end of the wall. You say I have walked but never reached. He
has walked in the opposite direction. What is very important is the direction. Another person
says I have walked in that direction but has never reached. He has walked 10 steps. But that
requires 100 steps. I have walked but never reached. So when I say walking; it means in the
right direction and to the right extent. Therefore he wants to make it very clear in the
definition.
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Therefore what is the extent and direction of the jvtma required; jvtma enquiry
culminating in the identity of jvtma with the paramtma; a jvtma enquiry which
culminates in the discovery of the jivtma's identity with paramtma. Suppose a person
makes an enquiry for 25 years, and says that I have understood jvtma is jvtma and
paramtma is paramtma. Paramtma is in vaikuntam and jvtma is near Koovam, suffering.
25 years enquiry 25 million years of enquiry are all useless. So what type of enquiry is
beneficial. An enquiry which culminates in the aikyam.
Therefore he says svtma tatva anusandhna. Tatvam should be understood as tat tvam.
Tat means Brahman, tvam means Brahmatvam. Not Tatvamasi tatvam.
A little bit Sasrkt I will tell you. Just an incidental information. In Sasrkt the word Tatvam
has got two ways of splitting. One way of splitting is tatvam as two separate words; tat and
tvam. words. means That. That means tvam means you. That and you. This is
one way of splitting. In this, it is two words joined together.
Another way of splitting is Tatvam is only one word. And in that Tat is one part and tvam is
only a suffix which has the meaning of ness. Like the table-ness; chair-ness. ness. Tableness is
one word or two words? Chair is one word and ness is another word? ness is only a suffix
but it is not a separate word. Similarly tat tvam; tvam can be used as a suffix also.
First interpretation tvam is a separate word meaning You and in the second interpretation
Tvam is a suffix, which means ness or hood. Here tatvam is to be interpreted in the first way
or second way? Tatvam is the second interpretation. Tat means Brahman tvam is a suffix,
which means hood, or ness; therefore tat tvam means Brahmanhood. So Tatvam
Brahmanness or Brahmanhood. dictionary .
words. Therefore svtma tatvam means discovering the Brahmanhood of jvtma.
Discovering the puratvam of jvtma; discovering the paramtmavam of the jvtma;
discovering the divinity of jvtma; discovering the godliness of jvtma. Only then the
enquiry is complete. I am God enquire .
I require the blessing of God. That is OK. . I am God. And
the whole world is born out of me. The whole world rests in me. mayyeva sakalam jtam,
mayi sarva prathiitam; mayi sarva laya yti. The whole world is born out of me;
sustained by me and resolved into me. own up ;
enquiry is called sadbhi.
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So therefore what is the difference between the first and second definition. Self enquiry is
the Bhakthi, first definition. Second definition is: enquiry into the Brahmanhood of the self.
Enquiry into the self is the first definition. Enquiry into the Brahmanhood of the self is the
second definition; and as I said the difference is only very minute and technical. For all
practical purposes, scriptural study is Bhakthi.
So with this the next preparatory step is over. stage .

First intellectual qualification. The next sdhan catuaya sapatti . Next scriptural study.
Now what is next. He says: scriptural study is not possible without the guidance of a guru. It
is impossible or even if it is made possible, it will not be fruitful or it may be even counter
productive. And therefore in all our scriptures they uniformly emphasise the inevitability of a
guru. Krishna tells in the Gt.
tad viddhi praiptena paripranena svay

upadekyanti te jna jninas tattvadarina 4.34.
Mundakopiad says:
Tat vijna artham sa gurumvabhi gacchet samidpaanihi sttriyam Brahmaniam.
All the scriptures uniformly declare that guru is a must. And the moment we say guru is a
must our mind immediately goes to some exceptional changes where it is said some people
did not have a guru at all. Everybody will have somebody in mind.
; . Buddha sat under a tree and realised. How
do you know whether he had a guru or not? Just believe there was. We are believing the
story. I would say that why do you believe that story. Why not believe in Vda when it says
Guru is a must. Both are stories. Why do you believe only that story and not this story.
Anyway, let us assume that it is true. And you may have a few example also; where guru was
not there. Then what do you say. We say that guru is a must. This is the general rule.
Sasrkt it is called utsarga. And without guru some people have gained knowledge, is
exception. And whenever we talk about a rule, we go by rule or exception. We go by rule
only. Rmanujam got mathematics knowledge without guru if you say; Therefore my child
also need not go to school; No;
That is a different matter. problem. Rmnuja example
school . Mandolin Srinivasan
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. Mandolin .
. So therefore never quote the exception, because exceptions are
exceptions and rare.
And suppose a person argues - Svmiji I come under that exception. Wish you all the best.
Wish you all the best. More than that, . Therefore WHAT WE ARE SAYING
IS MAJORITY DOES NOT COME UNDER EXCEPTION; therefore vda talks for the normal ordinary
thing. That is why we always say: Go by vda rule, because all the other mahtmas who have
not gone by the vdic route, they are all exceptions. Therefore never follow an exceptional
mahtma but always follow a vdic route; because the stra talks about the general
common route to the entire humanity. Respect the exception; do not follow the exception.
This is the advice. Respect the exception. Appreciate the mathematical prodigy of
Rmnuja. But do not follow that method for your child. Admire Mandolin Srinivasan but
do not try to practice that. Thus respect the exceptionals. They are called the spiritual
prodigies. But never follow a spiritual prodigy; for following what you use. chakkani rja
mrgamu; vda mrga, vaidiga mrga we should follow; respect them, have their photo;
do namaskra and seek their grace but follow the stra.
And therefore akarcryaalso says guru upasdt; one should go to a Guru. Who should
go to a guru? Ukta sdhan sampanna, the one who has gone through the previous
preparatory step. previous preparatory step means you should remember, basic intellectual
qualification; thinking power; Education; basic education is
required; traditional or modern; because we should have the capacity to think and analyse.
And the sdhan catuaya sapatti mentioned. One who has gone through sdhan
catustya sapatti; for one who is endowed with sdhan catustya sapatti ; ukta sdhan
sampanna; sdhan catuaya sampanna;
And tatva jijsu; and who wants to practice Bhakti; what type of bhakthi; self-enquiry
bhakthi. what is self-enquiry; svtma svasva anusandhna. Therefore tatva jijsu; svtma
tatva jijsu; jijsu means the one who wants to know. know that; his Brahmanhood. I am
not a miserable jva; I am not a slave; I am not a mortal; I am not a finite entity; but I am the
glorious Brahman. Even the one who wants to know is called tatva jijsu. jtu.
clarify . tmana tatva jijsu. tmana means what; his own self.
Jvtmana paramtmatva jijsu.
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And such a person should do what: guru upasdt; he should go to a guru; and who must
be a guru; prja; prj means jni; for a jni guru; if there is a ajni guru; what will
he distribute. distribute . ajna
ajna distribute . Confusion
confusion distribute . ;
-guru sad-guru; sad-guru ; Sad guru will distribute what:
Sadness only. So here we are talking about prj jni guru; literally the word guru
means grti upadiati iti guru; it is derived from the root ; to communicate. So the one
who has got the unique method of communicating the incommunicable Brahman. But we
say all the time that Brahman cannot be communicated; upaiad
. Communicate , gup
chup . All the teachers start
saying that it cannot be communicated; and there is Taittariya upaiad elaboration, That
means what: that it cannot be normally communicated. But by adopting an appropriate
method it can be communicated. So remember, whenever we say that it cannot be
communicated, we only mean that it cannot be communicated in a normal regular method;
invariably it means that by adopting appropriate methods, it can be. Vdnta is
communicable. It has been successfully communicated. What is the proof? Guru iya
parapar. So in the Kenopiad teacher says: It cannot be communicated. And the
student is frustrated.
na vidm na vijnm yathaitadanuiyt. Oh! iya; I do not know how to communicate. It

cannot be. When the student is frustrated, the teacher says: However, my guru used some
method, by which I was able to understand. That abnormal method I will use and try for you
and see whether it works for you. If it works for you, it is wonderful. We can also use the
same method; Teaching without teaching. .
student .
The whole thing is like that. nha many suvdti n na vdti vda ca | y nastadvda
tadvda n na vdti vda ca || 2 ||. Teacher asks the student; did you understand. The
student says: I understood; not that I understood; I did not understand; not that I did not
understand, I understand. Any way we discuss that topic when we reach that topic at the
proper time.
Here what I want to say is: can be communicated and therefore he is called the guru; the
master communicator; guru. one who is sitting in mounam can never be a guru.
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Therefore the basic qualification for a guru is what; that he should not be a mouni. Imagine
that you come daily for the class. but I am sitting in silence here; What do you get out of it;
You continue your early morning worry for one more hour here and go back. And if I show
something like that, you will think that I am using snuff. snuff
. Remember, mouna can never communicate. So when you say mouna is
the method of communication, it has got some other significance.
Again we will see that in some other context. So therefore mouni cannot be a guru; and a
guru must be a communicator. The very word guru means the communicator. And what type
of communicator. prj; informed. Therefore he has the knowledge and also knows the
how to transfer the knowledge. Both are different talents. There are many people who have
the talent of communication; but they do not have anything inside the head to
communicate. There are many people who have got lot in their head but they do not know
how to communicate. college . Gold medalist. class
. Not that he is not a gold medalist. He knows a lot; but he is not a
communicator. Therefore both are two different talents; prj indicates knowledge guru
indicates that he has the talent, the skill to communicate. And such a guru one should go.
Yasmat banda vimkanam. By that alone, by going to a guru alone, banda vimkanam
bhavati; there will be freedom from bondage. So what is the next preparation. Guru
upasdhanm. guru upasdhanm means what; approaching a guru;
through which alone one will be free from bondage.
Hari Om.
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012. Versus 33 and 34
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mkakraasmagry bhaktirva garyas |

svasvarpnusandhna bhaktirityabhidhyat ||31||
svtmatattvnusandhna bhaktirityapar jagu |
uktasdhanasapannastattvajijsurtmana |
upasddguru prjya yasmdbandavimkaam ||32||
akarcryais talking about various preparations required on the part of a seeker to pursue
spiritual knowledge. First he talked about certain general intellectual preparations which are
in the form of developing a reasoning power and also developing the power of analysis,
because spiritual knowledge involves scriptural analysis and also it involves reasoning. These
are intellectual qualifications. Then he talked about specific spiritual qualifications in the form
of sdhan catuaya sapatti ; then thirdly he talked about vicrah; the study of scriptures
in general which he called Bhakthi. He used the word bhakthi to convey the idea of tma
anusandhna or self-enquiry. This is the third preparation we talked about and fourthly for
the sake of self-enquiry, one has to necessarily go to a guru. Therefore going to a guru is the
fourth item. Guru upasdhanm. Therefore intellectual preparation; sdhan catuaya
sapatti , self-enquiry and guru upasdhanm for self-enquiry. And we are seeing that verse
uktasdhanasapannastattvajijsurtmana,
upasddguru prjya yasmdbandavimkaam.
So that person who has acquired sdhan catuaya sapatti and therefore only desirous of
self-knowledge, tmana tatva jijsu, the one who is interested in self-knowledge or in the
true nature of the Self. When you say self-knowledge, it means a knowledge of myself. So
when we say the knowledge of myself, everybody's answer is I already know. I have got a big
bio-data. This is my date of birth; I am born in such and such place; and these are my
qualifications; which all mean self-knowledge only. This is the knowledge of myself. And
therefore akarcryawants to say, you have got this superficial self-knowledge or self-
knowledge dealing with the antma, but vdnta is not dealing with that self-knowledge.
Therefore he uses the word tmana tatva jijsu; the knowledge of the true nature of the
self. Our self-knowledge is ahakra-knowledge; but we are talking about the truth of
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ahakra, which is tma. Therefore tmana tatva jijsuhu prjm guru upasd. He
should approach a guru who is a prjh. Prjh is the one who has the knowledge as well
as the power of communication. And what is the benefit of that. Yasmat banda vimkanam.
By that alone, one can get freedom from bondage. Until a person goes to a guru; there is no
chance of banda vimkanam. This is the final step for mka.
And here we have to clarify two things; akarcryauses the word ukta sdhan
sapanna; a person with abovementioned qualifications should go to a guru. The person
with abovementioned qualifications should go to a guru; two questions raise out of that. The
first one is suppose a person does not have these qualifications; can such a person go and
study vdnta. First of all, we will have a personal doubt with regard to ourselves. Are we
sdhan catuaya sapanna; and when we check about all these qualifications, vivkam,
vairgya, mdi aka sapatti , etc. we may rule out ourselves. And there are many
people; some people have come and told me; the other day one lady came and said: Svmiji,
I am not interested in Mka. I will tell you the truth. Therefore everybody need not be
interested in Mka and a person may be interested in mka but he may not accept
scripture as a pramam, valid. A person may not have vairgya; I want mka also. So
therefore the question is can a person without the qualifications study vdnta.
So first of all we should know there is no student who has got all the qualifications in 100%
measure. Ideal student is like ideal gas; it does not exist. Except in the upaiadic, what you
call, dialogue where a student like Nachiketas or a student like Nrada, some rare student;
and we do not know whether they are fact or fictitious one. And therefore first thing is there
is no ideal student. Nobody has got fullest measure of sdhan catuaya sapatti.
Now the next question is that being so, we also will not have the full qualifications. Svmiji,
then can we attend or from the next class onwards; we will withdraw. I want to make sure
that you come. Should we withdraw from the classes, if we do not have the all the
qualifications. And if we attend what are the plus points and what are the minus points. I will
tell the plus point; where a person has got full qualification or not; the study of scriptures or
vdnta has always its benefit. It can never go waste. Study of scriptures can never go waste.
In fact, even if he comes to the class or any such discourses, without understanding a bit of
it; for merely listening to the sound, the words of scriptures, which are coming from the
mouth of the great sages; those words themselves are capable of giving puyam. Krishna
tells that in the Gt 18th chapter.
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raddhvn anasya ca uyd api yo nara

sopi mukta ubh l lokn prpnuyt puyakarmam
For just listening puya is there in you. This is the benefit which is adram in this effort.
akarcryasays that there is another benefit. Even if we may not be interested in mka, at
least the minimum we get the priorities of life very clear and also the capacity to analyse the
means and ends properly. This we generally do not do. Life is a mechanical one; we all grow
up and go to school why because the neighbours went. And thereafterwards the minimum
we get the priorities of life very clear and also the capacity to analyse the means and ends
properly, which we generally do not do; like this is a mechanical one; we all grow up and go
to school, why; because the neighbours went. And thereafter go through graduation and
then post-graduation and then get a job; because everybody did that. And thereafterwards
got married; why , because the other people also did. And then got children,
educated them, and then what, die. Therefore most of the people lead a mechanical simple
life. At least we will stop and ask the question: Is life merely making money; getting educated
for money, getting job, getting married, and getting children, and die? Or is there something
more to life. Therefore we have the capacity to think, analyse the see the means and end.
And thirdly and importantly, the very vdnta ravaam is capable of giving sdhan
catuaya sapatti hi. That is another beauty of vdnta. A person who does not have vivka
and comes to vdnta; he will develop vivka. If you lack vairgya, he will get; if he does
not have radda, in the vda, he will develop radda. Therefore, vdnta ravaam is itself
capable of giving sdhan catuaya sapatti . And finally if nothing else, minimum good
sleep; at least in the class! I add this because I remember one of my experiences. After that
only I started adding this benefit also. While I was taking class in some Shenoy Nagar and
one lady came; not anywhere here; none of you; therefore that lady came and she was from
Canada for a temporary visit and she is a friend of one of our students and therefore just
wanted to come and meet me. She did not want to attend the class and she just came to
meet me and the class was going on. What to do: she does not have enough time to go and
come back also; therefore she choose to sit in the class, because then only I will be available
after the class. Then she leaned on the wall, put her head on the wall and after a few
minutes, stretched her legs and had a very good sleep for 40-50 minutes; a very good sleep.
without feeling guilty or regret about it; happy about it. Therefore she was open enough.
Only good thing is that she did not disturb the class by snoring. Then at the end, she came
and told me Svmiji here only I got the best sleep, because after coming from there, jet lag
and all, I had never got proper sleep and I have tried my best for the last so many days; I
never got a good sleep; here I got. I said Vdnta has got another benefit, which I never
knew. It cures the worst case of insomnia. . Therefore,
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there are very many benefits for vdnta, even if a person does not have qualifications. I said
the most positive benefit is that sdhan catuaya sapatti itself one can get. This is
positive.
What about the minus point. Minus point; if a person does not have the full qualifications; he
does not get the full benefit of vdnta, which is jvan mukti. Natural. We get so many
avanthara phalam; in Sasrkt, it is called avanthara phalam; secondary benefits are many, but
the primary benefit of jvanmukti is not possible. Minus point No.1.
There is another one which also is important. A person who comes to vdnta without the
qualifications, he will be listening to a jvanmukta, a liberated person. And the scriptures
point out that a jni is beyond dharma and adharma; a jni is beyond religion. A jni is
beyond vara, rama, etc. He is free from all rules and regulations. And he is utterly free to
do whatever he likes. This total freedom is given by the scriptures for a jni; freedom from
dharma-adharma, freedom from vidhi-nida, freedom from vara-rama restrictions; total
freedom is given. You know why the ruti gives this freedom. ruti gives the freedom
because ruti knows that a jni will not abuse the freedom. No.1. And No 2 is jni follows
dharma spontaneously. Until jna came, he had to follow dharma deliberately; after
jna, he is given freedom, dharma has become spontaneous. values have become
spontaneous. Religious chrs have become spontaneous to him. And what happens. When
a person is not mature enough and he understand the standpoint, he may abuse that
provision and say that dharma-adharmbhyam vimukta and religion also is something we
have to go beyond. Therefore we may drop the religious life what he is following. He may
think that going to temple is meaningless. Doing pj or japa; they are all meaningless. And
he may claim superiority; I am beyond religion. I am beyond Hinduism, Christianity, Islam. I
am dharma-adharmbhyam vimukta. There is a chance that a person gives up all the initial
disciplines that are prescribed in the scriptures. And Krishna strongly warns this in the third
chapter of the Gt. Na buddhi bhda janayed ajn karmsaginm.
So a vdantik teacher should be very clear that a student never drops religion at any time.
Whether he becomes a jni or not, as long as a person is in society, as long as a person is in
the family; whether he is a jni or ajni, he should continue the religious life; the religious
chrs and whatever the religious disciplines are maintained. But all he has to give up; he
can give up only under one condition; when he becomes a paramahmsa parivirjaka
sanysi; and he does not live in the Society; then he takes a life in the forest; then alone he
can, if he has become a jvan muktha; and if he has become a sanysi and if he is living in the
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forest; then alone right from the dress onwards; scriptures say that he can become an
avadta. So I have to constantly tell myself that I should not give up religion and whatever
traditional chrs and anuns we have been following; some particular day comes, we
have got pj; we have got japa; we have got the karma; vdntam ,
vdnta will be saving grace; otherwise vdnta can turn a person into a pervert. This risk is
there, when a person studies vdnta without sdhan catuaya sapatti and how to get
out of the risk; by telling myself that whatever I study, to continue the religious practices
which have been coming down in our family. religion . Whatever
forefathers have been following, we follow. If that is taken care of, vdnta is not a risk;
vdnta is risk without religion. Vdnta is wonderful along with religion; otherwise it is risky.
This is the answer to the first question: can we study vdnta without sdhan catuaya
sapatti. The answer is: one can study but one should continue the religious discipline.
Then the second question is this: akarcrya has said that one should acquire the
qualification but does not say how to acquire. Only mentioned the qualification; but he has
not mentioned the means of acquiring the qualification; and again the means of acquiring
the qualification is a religious life. A religious life is very important to acquire the qualification
and what do you mean by religious life; karma yga and upsana. Karma yga and upsana
and what do you mean by karma yga; we have seen before. Karma yga is converting our
very life into a worship is karma yga and upsana is preparing the mind for pursuing this.
This is sagua vara dhynam; and in this is included the aanga yga of Pathanjali also,
which is a beautiful method of integrating the personality. akarcrya calls it amdi
yga. So karma yga and upsana and aanga yga all these put together we can call a
religious life style, because this will include our nitya karma; this will include our prayers; this
will include our values; this will include our attitude; all these are included in religious
lifestyle. Therefore the means of sdhan catuaya sapatti is religious life style. Such a
person should go to a guru.
Continuing.
|
|
||||
rtriy:'vrjin:'kmaht y brahmavittama |
brahmayuparata nt nirindhana ivnala |
ahtukadaysindhurbandhurnamat satm ||33||
So in this verse, akarcrya is talking about the qualifications of the teacher. So we have
talked about the student's qualification. Here the teacher's qualifications are mentioned. And
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what is the first mentioned. rtriya. akarcrya mentions this first to indicate that this is
one of the most important qualifications; rtriya means the one who has studied the
scriptures under a guru; one who has studied the scriptures under a guru is the primary
qualification of a guru. That means a guru must have been a iya before. A iya alone can
become a guru. We do accept that there are certain rare cases where some people become
jnis without having a guru. stra also accepts such cases, as exceptional rare cases. Garba
va ethat shayano Vamadva vam uchh. Some exceptions like Vamadva ri are given and
we say that without a guru a rare person may become a jni and therefore he is a mahtma
and therefore he is a jvan muktha; that he is a glorious person worth worshipping but he
cannot function as a guru. We do not question his jna. We do not question his
jvanmukti and we do not question his greatness to bless me; I can do namaskra; I can keep
his photo; I can do everything except one thing; never take him as a guru; because since he
was a genius he never came in the regular path to gain jna, therefore he never knows the
regular path, by which an ordinary person has to travel. That is why a genius in any field
cannot become the best teacher, because even if he is a mathematical genius; 25
step An ordinary person requires so many steps. He will skip
thru steps and write the answer; it is all clear; clear for him. In any field, a genius generally
cannot make the best teacher and therefore stra is very careful; you worship all mahtmas;
but when you have to choose a guru; make sure that he has been a iya. Find out from
whom he got this knowledge. Therefore rtriya means srutrtha sapanna, the one who
has done ravaam.
And the second reason for this is that the scriptures talk about the systematic method of
communication. Scriptures talk about the systematic method of communicating the
incommunicable Brahman. I talked about this in the last class. We say Brahman cannot be
communicated. But when we say Brahman cannot be communicated, what we mean is it
cannot be communicated in the normal, regular method but scriptures point out that it can
be communicated if an appropriate method is used which is called sapradya. And that
sapradya, the scriptures use; that is the key. And if a person has not studied the
scriptures, then he would not have sapradya and all his statements would become
mystical statements and such jnis who do not have sapradya, we call as mystic people
and those mystics will make statements which will be equally mystic or mysterious. Their
statements would be meaningful to them but it will never communicate.
I was listening to one of the lectures. Once I experience the world, I have become
experiencer. Without telling what is experience, how do I become experiencer, and how can I
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be non-experiencer without explaining anything. Just makes a statement: You should learn
to experience the world without being an experiencer. This is called mystic statement. The
statements are made but we can never understand the significance. And why we do not
understand, because there is a method of communication.
In Vdnta we will nicely define what is experiencer; and what is non-experiencer; what is the
difference between both; why non-experiencer becomes experiencer how the experiencer-
hood is adhysam; adhysa and adhyropa neat
hasta malakavat; it will become clear. But without talking about superimposition,
tma, antma, arra traya, I just say for the first time in the first class you come; and I tell I
have an advice to you; what is that; You should all experience the world without being an
experiencer. What can you do. You cannot do anything. Therefore a jni without having a
guru will become a mystic but he will never become a teacher. But a jni who has studied
the scriptures in a traditional way, he alone can become a guru. akarcryacalls him a
sapradyavith. akarcryadefines a guru as a sapradyavith. The one who has the key
of opening the scriptures and akarcryagoes one step further and says asapradyavith
murkavath upkaya. If there is a person who claims himself to be a jni but who does
not come under the traditional guru iya parapar, that non-traditional person should be
upkaya. We should never depend on him for your spiritual growth. As I said, maximum
allowed is one namaskram from distance and come away. And therefore akarcryaadds
first one: rtriya; the one who has studied the scriptures under a guru.
Then the next qualification is avrjina. avrjina means the one who is pure; ppa rahita;
adharma rahita; the one who has the values mentioned in the scriptures; manitvam,
adambitvam, ahis, nti; the one who is not immoral; the one who does not lead an
immoral life; the one who does not lead an unethical life; moral ethical person. Pure.
Then the third qualification is akmahata. So the one who does not have any expectations
out of the student. He does not want to teach for the sake of money or to make the student
as his own client; or he does not want a status in the news by claiming that I am the teacher
of such and such an industrialist; or I am the teacher of MLA or MP or this or that; he does
not want the status of money or fame or anything, because once it is motivated, he can
never be true to the teaching. It will be twisted; it will be colored; it can never be
wholehearted, because the aim will not be communication. If the aim is something else,
naturally communication will become secondary. Therefore akmahata means the one who
does not have any motive or expectation. And not only that, a student might have read
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different systems of philosophy; already he might be used to some person or some system
and when the vdantik teacher is telling the truth; telling the truth is telling what is right;
telling what is wrong, and when I have to criticise the wrong ideas, if the student gets
wounded, then he cannot come to the class. He might be attached to some person who says
Bhakthi alone gives liberation. Here I have to tell you that Bhakthi cannot give liberation.
Suppose a person is a great bhaktha or associated with someone who tells that bhakthi gives
liberation, then he feels that Svmiji is criticising this person or criticising the system; then he
will get wounded and he may go away. And if he is a rich man, the teacher should not
wound the student; so cover up So
therefore a teacher cannot courageously tell everything as long as he has got some axe to
grind. And that is why in those days, teachers were all sanysis; especially in the vdantik
field they were sanysis; because they do not have to get anything from anyone; therefore
they can freely tell the truth. To tell the truth freely; a person must be fearless; to be fearless,
he should not depend upon any person or anything in the society. And therefore
Akmahtaha, he is kma rahita; therefore bhaya rahita; therefore his aim is to tell the
truth; that is also another important qualification.
Then Brahmavittama rahita; the one who is brahma or sthira prajaha; we use the Gt
word; the one who is sthira praja, the one who has got clear knowledge of Brahman. The
one whose knowledge is doubtful, not vague. So Daynanda Svmi will say, if Aha
Brahmsmi is vague, then, Tatvamasi also must be vague. If I have to tell the student that you
are Brahman, it is possible only when for me it is very clear that I am Brahman. If I am
Brahman is vague; you are Brahman voice
. Annamaya ka ; pramaya
ka wonderful; but when Tatvamasi comes the voice comes down. So then when he himself
is vague how can he give clear knowledge to the student. Therefore he must be ajna
rahita, he is Brahma vith; he must be saaya rahita also; therefore Brahmavithama also.
That thama suffix indicates that his knowledge is thorough. cidyant hrdaya granti cidyant
sarva saaya. So therefore his knowledge is firm. Kathopaniad says nicely: ananya prkt
gatiratra nsti, aniyn kyatarkya anuprama.
When the teacher talks about Brahman, he should feel that he is talking about himself; that is
called ananya vakth. Teacher for whom Brahman is not an object, but Brahman is himself.
And when such a teacher communicates, the student will helplessly understand. Gatiratra
nsti. Even if he does not want to get knowledge, he will get. Gatihi nsti.
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And then the next qualification is Brahmani uparata; the one who abides in Brahman, his
own nature; with total satisfaction. tmanva tmana tua. So his satisfaction does not
depend upon any external factor. As long as my satisfaction depends upon any external
factor; there is an anxiety to hold on to that; whether that position will go away; that house
will go away; or that job will go away; or that person will go away; there is some amount of
anxiety; as long as there is dependence. And when there is no dependence at all; there is a
totally anxiety free mind. And that is called uparata; uparata means a mind that has
subsided, which has resolved; which is totally tranquil. So Brahmani uparata; abiding in
Brahman. That alone we call as Brahma nia; Previously we talked about sttriya, here we
talk about brahma nia. And therefore only nta. So the one who is tranquil; which can
be inferred from the vyavahra; all the typical transactions and verbal transactions are
indicative of the nti.
dukhvanudvignaman sukhu vigatasprha |

vtargabhayakrdha sthitadhrmunirucyat ||2- 56||
So nta; and what is the example. Beautiful example is given. nirindhana ivnala. Like the
glowing embers of the fire. Fire embers, in which further fuel is not added. When you add
the fuel, what happens to the fire; it will come forth; up and down; That mind is comparable
to the fire. So imagine two types of fire. One you are adding various things; tongues or
flames comes forth asking for more and more. And in another one, you do not add any fuel.
It is without any flames. Similarly the mind is compared to the fire; our mental disturbances
are compared to the flames of the fire. So disturbanceless mind is like the flameless fire. It is
like the flameless fire, in the form of embers. That is why Daynanda Svmiji says that the
kya vastra or the colour of the dress of a sanysi is comparable to that glowing embers.
. , no more want; need. That WANTless state
of mind is indicated by this particular orange colour. So nirindhana; indana means fuel; and
nirandhana means without fuel; and anala; anala means fire. If he does not have any
need, if he is happy with himself; what will be the motive behind the teaching, because why
should he teach at all; because he does not want anything at all; if he does not want
anything; what will be the reason for teaching. He can remain quiet also. What is the push;
force, which makes him teach, if you ask: ahtukadaysindhu; teaching comes out because of
compassion for the person, which is also not entertained deliberately, but it is natural. Just as
the Sun gives out light; and energy to the world; not with any motive. The Sun gives light
and energy, why because it is its very nature. Similarly here also when fullness is discovered
compassion is not entertained; compassion becomes natural. adv sarvabhtn
maitra karua va ca. And compassion comes when, when he sees someone who is in
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suffering. And in fact the entire humanity is suffering, because sasra is so much. Therefore
any samsri he sees, compassion is natural. Therefore, day is the force behind the teaching.
Natural day is the power, is the push behind the teaching. It is not a wilful action; it is not a
planned action; it happens. And how much compassion. daysindhu; sindhu means ocean;
therefore he is an ocean of compassion. Ahtuka, without any reason; which means it is
natural. Ahtuka means natural, spontaneous compassion. And therefore only namathm
bandu; he is a friend, a helper of all the people who surrender to him. So namathm means
to those who surrender to him. aragatnam, namaskrtnm, bhaktnm; prapanna
prijtya. So prapannm bandhu; One may ask is this not partiality; you say he will only
help those people who surrender to him. That means he does not help others; that means
some motive seems to be there. That means he wants namaskra perhaps. No no No, the
other people also he is willing to help; but he can give help if the others can take it.
Therefore giving is possible only when a taker is there; so people who have surrendered or
willing to take; therefore he is able to give. The other people he is willing to give; but they
are not willing to take. Therefore, he is helpless. He is helpless. He cannot help the others.
Therefore, namathm bandhu; and there also he is not going to teach all the people who
have surrendered. There also he puts a condition; satm namathm. So he is a teacher who
have surrendered and who are ready for the teaching. Here satpurua means jna ygya;
If they do not have the ygyat for the jna, he will not give them this knowledge; there
also he would not give them up; he will put them into some other sdhan. As Krishna said
in the third chapter.
sakt karmayavidv so yath kurvanti bhrata

kuryd vidv s tathsakta cikrur lkasa graha
When such people come, the jni also should do the karma like pj, prayer etc. he also do
and indirectly teach the others also, japa, pj, etc., if he is a grhastha. If he is a sanysi, just
as he does the japa, he should also make the other people do japa, etc. But the teaching he
should not give, if he is not ready. Therefore I am giving because I think you are all ygya.
Therefore namathm satm bandhu; bandhu means a helper, a saviour.
continuing.
|
|||
tamrdhya guru bhakty prahvaprarayasvanai |
prasanna tamanuprpya prcchjjtavyamtmana ||34|
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So the student has to identify such a guru. All these qualifications may not be identified;
because many are internal qualifications. how can we see the mind; but some of the
qualifications can be clearly known; whether he comes under the guru-iya parapar, we
can identify; whether he is teaching the scriptures or his own personal philosophy. If he
teaches his personal philosophy, .
Whether he is teaching based on scriptures and similarly many of the qualifications also can
be inferred; trpti, etc. some of them may not be seen. So the one who has got some of these
qualifications, at least; he can be a guru.
Then the next thing would be what should be our attitude towards such a guru. This is said in
the present slka. iya's attitude towards a guru; and he is going to say: raddaa bhaktihi;
radda and bhakti are the two main attitudes and both radda and bhakti are inner
qualifications; they belong to the mind; therefore how will a guru know whether there is
radda and bhakthi; Therefore not only the student should have radda and bhakthi, but
also he should express that physically and verbally, so that it is very clear. And how do you
express your radda and bhakthi. That is said in the slka, which we will see in the next
class.
Hari Om.
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|
||||
brahmayuparata nt nirindhana ivnala |
ahtukadaysindhurbandhurnamat satm ||33||
|
||||
tamrdhya guru bhakty prahvaprarayasvanai |
prasanna tamanuprpya prcchjjtavyamtmana ||34||
akarcryais talking about the preparations required on the part of the seeker to attain
mka; firstly he talked about the general preparations; which is basic intelligence is required
and basic education; knowledge is required and also the capacity to analyse. Paita,
Medhvi, Uhpha vicakaa. Paita means basic education basic knowledge. Medhvi
means basic intelligence is required and Uh pha vicakaa, the capacity to logically
analyse. These are general intellectual preparations required; because it is a matter of
understanding. So wherever knowledge or understanding comes, intellectual qualifications
are must. Then akarcryasaid that intellectual qualifications alone are not sufficient, but it
being spiritual pursuit one requires certain spiritual qualifications also namely sdhan
catuaya sapatti. Spiritual qualification cannot replace intellectual qualification;
intellectual qualification cannot replace spiritual qualification; both are equally required. And
then akarcryais talking about the next preparation, viz., guru upasdhanm; going to a
teacher. And akarcrya mentions the qualifications of the teacher also, that primarily he
must be a sapradya-vith; The one who comes in the guru-iya parapar; and the one
who does not come in the guru-iya parapar, even though he may be a jni, we do not
accept guru status for him. He can be an adorable person; his blessings can be sought; but
according to scriptures, even the greatest jni cannot become a guru unless he comes
under the sapradya or the parapar; and since he does not have the parapar, he does
not have the appropriate tools of communication. stra presents wonderful methods of
communicating the incommunicable one. And one who does not come in tradition does not
have the tool like the avasthathraya vivka; paja ka vivka; sri prakriya; so many
prakriyas are there and if a person does not come under sapradya and he teaches it is a
risky proposition; risky not for the guru; but for the iya. And therefore akarcrya feels
asapradyavith upkaya. Do not go after a person who does not come under
parapar. And this is called rtriyatvm.
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And then akarcryatalks about certain additional qualifications like motivelessness that
this person does not have any motive in communication. That indicates he is full and in
terms of morality and character, he must be dhrmica purua. So even though stra says a
jni is beyond dharma-adharma and stra gives freedom for a jni, he is vidhi-
niedbhym muktha, but once a jni takes up the role of a guru, then he will have to be
necessarily dharmic, because he is serving as a model to the iya. Therefore even though he
does not personally require dharma-adharma, he is beyond, he has to necessarily follow it;
otherwise he will become a wrong example and every ajni is waiting for an opportunity to
violate dharma. And once his guru is available, you will find that all the noble traits of the
guru follow . respect
follow . So therefore a guru will have to be dhrmic avrjina;
morally and ethically he should follow. We do not use the word morally and ethically he
should be perfect, we do not use, because no human being can be perfect. We never expect
perfection even from the best jni because no human being can be perfect and that is why
Taittariya Upaiad says wherein the Guru himself says: we are trying to follow dharma, but
in spite of all our efforts, we are all also human being, there being certain weaknesses in us;
we ourselves may not be aware of that; but if there are such weakness; kindly do not follow
that part of ours;

' '
' '
ynyanavadyni karmi | tni svitavyni | n itari |
ynyasmka sucaritni |
tni tvay psy ni || 2 ||
n i tar i |
Why should the vda give such a clause. If every jni is going to be totally perfect, such a
clause is not available. Therefore, perfection is not the idea; but the motive is that we follow
dharma. So thus guru upasdhanm. No.1 basic intellectual qualifications, No.2 sdhan
catuaya sapatti, No.3 guru upasdanm. And how one should approach the guru would
be said later. With humility and politeness, etc. I think that is partly given in the 34th slka
itself; prahva praraya svanai. So there must be humility. There should be radda and
bhakthi. And prasraya means politeness in the language; softness, gentleness, politeness. the
words should reflect the internal attitude of devotion and reverence. And finally svanaih,
svanam means what, service. All these are part of guru upasdhanm, as Krishna said in the
141
Gt, tad viddhi praiptena paripranena svay, upadekyanti te jna jninas

tattvadarina. Up to this we have come to.
And the next stage is: pariprana, asking for this knowledge, because no guru will
automatically teach Brahma vidy to a disciple. No guru will automatically teach. If the iya
comes and does namaskra, he will bless alright; but Brahma vidy cannot be and should not
be given unless it is specifically asked for. And therefore prana is also another important
step or preparation. That is Krishna enumerates it distinctly paripranena svaya. And that
prana is also pariprana, which indicates that the motive is to know and not to test
; not the testing attitude; but knowing attitude.
And that is going to be said in the following verses; from verses No.35 up to verse No.40. In
six verses akarcrya shows how a iya should ask questions to a guru. So even they are
fundamentals and common sense will teach, akarcryadoes not want to take anything
for granted; ,
, he even shows how the language should be, how the approach
should be.
Verse No.35.

||||
svminnamast natalkabandh
kruyasindh patita bhavbdhau |
mmuddhartmyakakadry
rjvytikruyasudhbhivry ||35||
The student is addressing the teacher in so many words, each word represents the iya's
reverence to the teacher. And here when we use the word reverence, we should clearly
understand, reverence really does not go to the personality or physical person at all, because
before the self-knowledge, even the very same guru when he was an ajni nobody
prostrated or worshipped him; after he becomes a jni, people worship him. From this we
can easily conclude, before jna, no worship. After jna, yes, worship. Therefore
worship goes to what? We cannot worship the body; We are not even worshipping the body,
because the body was there before, mind was there before, intellect was there before, but it
is the stram which is in his mind, the live life-saviour that we are doing namaskra. Vdnta
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pramam is worshipped in the teacher. So if vdnta pramam is worshipped, which

should we do prostrations to the teacher. Since vdnta is available in the book form, I can
do namaskra to the Upaiad book?
. The ego , .
, ,
. We say the very same vdnta stra available outside in the
form of book and available inside a jni is different, like a casette which is on the shelf and
which is in the cassette player. What is the difference. Cassette on the shelf contains
everything, but it will not come alive for me; but when the very same recorded cassette, put
in a cassette player, then it is capable of bringing out the contents. Similarly the upaiad
book is like a shelf-cassette, and the guru is like (literal ); guru
brings alive; or is supposed to bring alive every word of the Upaiad. He injects live and in
fact only the word coming through the mouth becomes communicative word; otherwise it is
non-communicating dead cold frequency of sound. And therefore namaskra goes to the
live vdnta stram in the person. Nobody is worshipping the body.
And remember, when we worship the vdnta stra pramam, ultimately, the stram has
come from whom? Why do you go to the stra, because the other means of knowledge are
not able to reveal; stram is able to reveal, because it is coming from none other than the
Lord himself.

(, VI , 18).
y brahmam vidadhti prva y vai vdca prahiti tasmai ta ha
dvamtmabuddhipraka mumukurvai araamaha prapady|| (vtvatarpiad,
VI , 18).
In Svetasvatara it is said that the Lord creates Brahmji and along with Brahmji , the Lord
creates vdas and hands over to Brahmji. That is why Brahmji is supposed to have 4 heads
representing the four vdas and Brahmji teaches the other people and avam parapar
prpta; Therefore vdnta stram is the words of the Bhagavn; therefore when I am
doing namaskra to stram, it is ultimately going to the Lord alone. Therefore my prayer is:
Oh Lord I should be able to grasp what you are trying to communicate through the vdas,
because the very same vda is interpretted in dvaitic manner; the very same upaiads are
interpretted in vishisht dvaita manner; the very same vdnta is available in advaita; there
are so many interpretations are there; how do I know which one is right. Therefore, Oh Lord I
must be able to arrive at the exact import of the stram.
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Therefore the namaskra is superficially to the guru; through the guru it goes to the vdnta
stram, and through the stram, it goes to the Bhagavn alone. Therefore no guru takes
the namaskra for himself and if he takes the namaskra to himself, his downfall will start.
Because in every namaskra, the iya is giving his ppam, remember. Namaskra is giving
away the ppam; . Let me become purified
.We are only putting it in a user-friendly language. Developing
country means undeveloped country. It is only language is different; if you say Let me be
purified; it means let my ppam go away. , So therefore every
guru must be very careful, he should never take the namaskra, it should be handed over to
the Bhagavn. Bhagavn can never be sullied.
, guru namaskra is vara namaskra. stra namaskra.
And therefore akarcrya says May you do namaskra to your teacher, with what words:
Svmin; Oh Lord. So the word Svmi can refer either to the svmi as a sanysi, because
sanysis are called svmi-so-and-so; and therefore svmin can be interpretted like that; or
the word svmi can be used to represent the Lord also, because we see the guru as the Lord
himself. Gurur Brahma or Gurur Viu. So Svmin can mean either Hey Sanysin or He
vara. and who are you: natalkabandh; you are the friend, the philosopher and guide of
all the devotees; nata means the devotees; those who have surrendered; done namaskra;
and nata lka, here lka means the group of devotees; so the world of devotees; for them
you are the bandhu, because they have renounced all the other bandhus, "renounced"
means within quotes; because they have understand that the local bandhus can never help
me from sasra. In fact they are called bandhus, because they bind. Therefore the local
bandus are not real saviours, they are only binders; therefore I have discovered some other
bandhu and who is that:

tvamva mt ca pit tvamva | tvamva bandhuca sakh tvamva | tvamva vidy
draviam tvamva | tvamva sarva mama dva dva ||
You are my really bandhu. nata lka bandh; these are all addressing. Oh friend of
devotees, the surrenders and kruyasindh, you are the ocean of compassion, because you
are going to give this wisdom, without expecting anything in return. So therefore you are an
ocean of compassion. And to such a guru, nama t. My prostration; my namaskra. And by
that I admit my ignorance and I admit guru's knowledge. Because any transference requires
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one who does not possess this and the one who possesses it. Money transfer requires what?
Not too-monied people. No transference is required. Not too poor people. No transference
is possible. Therefore any transaction requires one who has and one who does not have.
Have and Have-not alone can have transactions; guru comes under Have_s and iya comes
under have-not_s; have and have-nots in terms of what? Not money; money he is
pauper, ; have and have not in terms of wisdom.
And how do you indicate your have-not_ness and guru's have_ness. Namaskra; namaskra
indicates I want to receive from you what you have and what I do not; because anything
flows from higher level to lower level. By namaskra, I put myself in lower level; I put guru in
higher level. Physically, it is not important. Mentally I show that I am in a position to receive.
You know water tank must be invariably in a higher level; otherwise if you open the tap,
except water everything else will come. air may come and anything else. Thus namaskra is
symbolic presentation of this idea. Te nama; patita bhavbdhau. patita bhavbdham
means I have fallen into the ocean of sasra. bhava means sasra. Literally bhava
means janma and janma is here compared to ocean. So bhava means punarapi jananam,
the cycle of birth and therefore death is called the ocean and it is compared to ocean
because it is as vast as the ocean is. And it is as deep and mysterious as ocean is: And it is as
much drowning me as ocean is; And it contains as many waves as ocean has. Waves means
what; rga-dva, kma-krdha; lobha-mha, mada mtsarya; all these are waves
repeatedly occurring and the diseases etc. are like the shark, which are frightening; and
therefore sasra is compared to an ocean; into that ocean I have fallen.
So here very careful. In the second line, kruyasindh part belongs to guru; patita
bhavbdhau belongs to the iya; Oh Guro, who has fallen into sasra
; I have fallen into sasra; . So that patita
is an adjective to the word mm occurring in the third line; so mm means I have fallen into
sasra sgara.
And what should you do; uddara; may you uplift me, save me; clean SOS. Therefore may
you; uplift me; and how do you uplift me. akarcrya becomes highly poetic here: tmya
kaka dry. So akarcrya wants to say that for Guru uplifting the disciple is not big
task. He not run and bring a crane and also a huge thing, hook ,
, , ; out ;
; , it is not a physical job, because the whole sasra is
a misconception. The biggest wonder is the whole sasra is a misconception; just as the
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whole dream is a misconception for a waker who is comfortably lying down on his bed; and
what is required out of the dream-sasra is
. He wakes up uttiat, jgrat. That alone is required and therefore since
he has to remove a sasra which is mere misconception, the job is not a big job for a
teacher, and therefore akarcrya wants to bring out the effortlessness on the part of a
teacher and to indicate that he says: you lift me by just looking at me.
. ,
; is called kaka; the side of the eye; dri means glance; kaka
dri means side glance; even full effort ,
; ; so kaka dry, whose kaka dri; your own
kaka dri; tmya kaka dri; just look at me, that is enough. literal
. OK. So kaka dry mka means, Vivkacmai ;
, ; Ok, 80
2 class . ; ; .
minute , out ; not out, out of sasra;
Therefore do not take it literally, it is called poetic teaching is involved; tmya kaka dry;
and what type of glance it is; rjvy; rjju means that which is straight-forward; which is without
any motive; which is straight. Literally it means straight. we can take it as without any other
motive. So by that kaka dri, and kruya sudh abhivry; and the glance which
contains the shower of compassion. Sudh means amrtam; abhivri; streams. The stream of
amrtam which is nothing but compassion. So the stream of nectar of compassion is there in
your glance. With such a glance you bless me.

vk m dia cku sakaru divyaicira prrthit
abh lkagur madyamanasa saukhypada kuru
akarcrya in hivnandalahari, beautifully addresses Lord hiva, I want you to bless me

as a lka guru; as Dakimoorthy, you should bless me; with knowledge by your simple
glance. vk m dia cku sakaru; the same idea is here also. So thus the essence
of these two lines is that you bless me with a mere vision or glance.
Continuing.
146

||||
durvrasasradavgnitapta
ddhyamna duradravtai |
bhta prapanna pariphi mrty
arayamanyadyadaha na jn ||36||
So here the student is expressing sasra problem and his sincere interest in getting out of
the sasra. So aha durvrasasradavgnitapta; So I am roasted by the forest fire of
sasra; So here sasra is compared to forest fire or bush-fire and all they say. Recently it
was in Indonesia or Malaysia; Australia and all they have; So forest fire means that it is so
wide; and it is so huge; and it spreads also very fast; and therefore in our scriptures sasra
is often compared to dav anala; dav anala means forest fire. And why saying forest fire
what does he indicate; durvra; durvra means unstoppable; unquenchable; non-
removable; cannot be put out that easily; we read in the newspapers, how the whole
government is getting money and help from all neighbouring countries and still they say
that it will take months to put out the fire. Even though we are so much advanced in
technology and all, this natural force we are not able to stop. It spreads so fast, huge, and
consumes villages, cities and towns and therefore the comparison stram
; they might not have known what is Australian bush fire or Indonesian bush
fire, but they have talked about that. Therefore dav analavat durvra sasra.
And there is another reason also for this comparison. Comparison study
. Not only it is vast and unstoppable, forest fire also burns me and the
problems of life also burns me. And that is why we used the word manas-tpa. use
Tamil. . manas tpa. It is a inner burning.
Forest fire gives external fire; sasra problem gives internal burn; from different directions;
adyamatica tpa, adhi boudika tpa, adhi daivika tpa. From all over the problems are
burning me and I am not able to stop. By the time I stop one problem,
phone call; problem;
, daughter-in-law problem/complaint. By that time,
neighbour is a problem. By that time, company is in trouble. All these are gone, I have got
BP. I do not know which one to attack. It is like ants all over the body. Therefore, I am
roasted by the problems of sasra. And am I able to control. Even though I try to do so
many parihrs; ; ;
; special pji ; so many things I have
done, and doing, but still dura dra vtaihi ddhyamna, the sasra fire is activated and
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further spread by wind; just as wind spreads the forest fire, my duradram; my ppa karma is
like the powerful wind. So wind fans the forest fire; similarly my ppa -karma fans the
sasra fire. Therefore duradravtai, ppa vtaiddhyamna; so I am taken here and
there; I am pushed here and there by the duradravtai; and again the direction of the
wind is unpredictable. Sometimes in the huge fire and all we can see so many buildings will
be burned; just as an adjacent building, when I went somewhere, all over it is destroyed; but
one building nothing has happened; because the wind was not in that direction. But the
nearest buildings are gone; that building is saved. We do not know which direction the wind
will be. Similarly we do not know duradram; correct
It is adram; it is invisible; I do not know when and which graha is going to
catch me. This is my miserable condition; and not only I am suffering with regard to present;
the economy is ; , economy problem;
astrologer 2001 India will become giant;
. Who knows; every year somebody or the other predicts.
, ,
. . Like that
person who fell, you know, into the well while running. And he fell because his leg hit a
stone; . When he fell, he injured other parts of the
body. and he is hanging on to the creeper on the side of the well; and the same is slowly
coming down; and a rat is eating the root of the creeper and down below there are rocks
and then there are some snakes also; and while falling he has disturbed the honey-comb,
and the honey bees are stinging and at that time honey drops are falling and he is extending
his tongue and says: It is all so nice. This is my condition.
. Therefore he says, bhta; all over
attached by so many problems; therefore I am frightened what will come in the next
moment; but only one good thing I have done;
; the one good thing I have done is: what is that: prapannam; I have
surrendered to you; that is the only one good thing; knowingly or unknowingly, because of
puyam or ppam (not ppam!) because of some puyam, I have surrendered to you and
therefore pariphi; you alone have to rescue me. Not a temporary rescuing effort; parita
phi; totally protect me from me mrty; from mrtyu; mrtyu literally means death and in this
context, it means sasra; constant change. Janma, mrtyu, jar, vydi, dukha, are all
indicated by the word mrty, and from mrtyu, may you protect me.
148
And why should you protect me; because yathu, yathu means because, aha na jaane, I do
not know anyad arayam, any other refuge; I do not know any other protector; So this is
called aragati and guru aragati; which Arjuna also did in the Gt;
krpayadoopahatasvabhva
pcchmi tv dharmasa mhacet
yac chreya syn nicita brhi tan me
iyasteha dhi m tv prapannam
word prapannam. Here also the word prapannam. This is called Guru aragati.
akarcryais putting in a dramatic and poetic form. That is all.
Continuing.

|
-
||||
nt mahnt nivasanti sant
vasantavallkahita caranta |
tr svaya bhmabhavrava jan-
nahtunnynapi trayanta ||37||
So here the iya is glorifying the teacher. In fact, all these slks right from 35 onwards, are
presented within quotation which are the words of the iya by akarcrya. Here the iya
is glorifying the teacher. Oh Teacher! How great you are. Not only you, people like you.
nt mahnta. So the jnis are mahnta; they are generous people that they live in the
world purely for the sake of rescuing and helping others. Just like when there are flood all
over, there are rescuers with boat and other things and they go around and put the people
into the boat. Similarly you are the rescue party; without asking for anything else in return.
Therefore you are mahnta; generous minded people; and nt; and you are nt; cool.
In the previous slka, iyanai ; davgni tapta; just
the opposite of that is what: nt; we have inner burns; but you people are cool; calm,
tranquil; fulfilled you are.
nt; you are noble minded ones; compassionate one; satpurua; sajjanaha; lka hita
caranta; and you are doing a great service to the society; so lka hita means service to
the society; caranta means cranta; you are doing good to the society; like what; he gives
an example, vasantavat; like the spring season. When the spring season comes all the people
are happy; the summer means it is too much heat; winter means it is too much cold; rain
149
means you cannot do anything; the place is flooded; therefore you are not like summer or
winter, or rainy season; you are like the spring season, which make the whole place bloom.
Similarly in your presence all the people will enjoy a blooming face. In your absence, what
they have is gloom; in your presence, the face of people bloom; therefore vasantavat; and by
giving the vasanta example, akarcrya says the spring season does not put forth any
effort to make the plant bloom; does it request? Can you bloom; can you bloom;
. It all automatically happens. Similarly when jnis are around, even
without their any special effort, their very presence make the place tranquil. In Kalidaa's
Sakuntala, it is beautifully said Duyanta goes to the forest and their wild animals are there;
hunting is going on and several animals are fighting; the tiger attacking the deer etc. but
when Duyanta goes to a particular place, he feels a tranquility and certain animals who are
supposed to be what they call it; arch-rivals; even they are playing together. And Duyanta
feels nt idam rama padam. And therefore he has not seen any ri there; he says
because the place is quiet; there must be some ri around. So that Duyanta is conveying
that animals which are ferocious and cruel; their mind calms down; and then what to talk of
human being; and now they even scientifically say that the plants understand when a person
goes to cut the plants or to water the plants. .So there are certain
vibrations and there are certain vibrations in the plant; they have studied; that means what:
when the mind is calm, not only the person's mind is calm, it influences the others also.
Therefore akarcryacompares to vasanta.
And what is their glory: svaya bhmabhavrava tr; they have themselves crossed
over the ocean of sasra; they are free that is the essence; they have crossed bhava
rava; bhava means sasra; rava means ocean; bhavarava rava means sasra
sagara rava; and what type of rava; bhma rava; Bhma was one of the Padvas
. Word Bhma arava literally means bhayakara
rava; terrible; and Bhma got the name Bhma because he was also terrible;
. Literally Bhma means bayakara arava; bibeti asmaat iti bhma
arava; It is derived from the root bhm; to cause fear. So from this frightening waters of
sasra; it is not like the swimming pool where you can enjoy; but it is frightening waters of
sasra; this sasra; svaya tr; they are free.
And once they are free; they cango back home;

, one can easily say that it is their ; their prrabdha, he
could have gone. Even in some accidents and all; suppose the train or bus falls in the river
or anywhere, you can find two types of people; some people they come to the fore and run;
150
because they want to get out of the whole thing; to go home; already they might be tired;
but there are some other people, even though they are tired and they might be injured also,
they rescue other people. And if they rescue what is their motive; that they are sacrificing
everything for these people. Similarly, here also, a jni could have said that it is the world's
problem and why should I bother. But these people are not like that; svaya tr nynapi
jann trayanti. Therefore jann trayanta; they rescue the other people from sasra; and
for that they have to again get wet. For rescuing they have to get into what. Again sasra.
that problem and that problem, etc. they have to take. Therefore they do that; and they
enjoy doing that.
So jann trayanta; for what purpose; ahtuna; without any reason; without any motive;
anyn with go with jann; anyn jann ahtuna trayanta; motivelessly they help other
people cross the sasra. taryati; tarati means cross; trayati means help other people cross.
Continuing.
-
|
-
||||
aya svabhva svata va yatpara-
rampandapravaa mahtmanm |
sudhura svayaarkakarkaa-
prabhbhitaptmavati kiti kila ||38||
So in the third line, svaya arka karkaa, karkaa is not clearly printed in my book; in your
book also, if it is not clear, you can correct. svaya arka karkaa, 'r' is required. So here
akarcryasays that here the helping tendency; this compassion towards the sufferers is
not deliberately entertained by these jnis. It is not a wilful action entertained by jnis;
only when deliberations and will are involved, there is a question of what will I get out of it.
So if it is not deliberately, wilfully entertained trait, how do they have it. akarcryasays;
svabhva ha, it is spontaneous; it is intrinsic; it is natural. In fact, they are helplessly
compassionate. Even if they do not want to have compassion, they find themselves having
that because compassion is an expression of fullness. Friendship is an expression of fullness.
Fearlessness is an expression of fullness. So therefore, humility is an expression of fullness. In
fact, all the virtues of a jni are only a byeproduct of puratvam and all the vices that a
person has are the byeproducts of apuratvam; this is the conclusion of vdnta. All vices,
kma, krdha, lobha, mha, mada, mtsarya; all of them are symptoms of ajna; and all
virtues are (here you do not say symptoms, symptom );
151
they are all only byeproducts expressions of puratvam. And therefore akarcryasays
that they do not want to do that; but they find themselves doing that. More in the next.
Hari Om.
152
014 Verses 38 and 39

|
-
|||
nt mahnt nivasanti sant
vasantavallkahita caranta |
nahtunnynapi trayanta ||37|
-
|
-
||||
akarcryacontinues with the topic of preparations of a seeker. He talked about the

general intellectual qualification required because this is a pursuit of knowledge. Then he
talked about the spiritual qualifications required, because it requires owning up of Brahman.
Not an objective science. And spiritual qualifications are sdhan catuaya sapatti; then
he talked about going to the teacher; guru upasdanm, which is also part of the
preparation. And then finally comes the last stage of preparation. It is not enough that one
approaches the teacher, one should clearly ask for this knowledge, which is known as
pariprana. The asking questions should be in such a way that expresses his radda and his
bhakthi and also his sincerity in receiving the knowledge. If the proper attitude is lacking,
then the guru will not give the wisdom, reason being that the wisdom will not bless the
student. That is why in the Mundokapishad, the example of amitpnihi is given; amit
means dry twigs; which are used for the homa etc. Dry twig represents the prepared state of
the student. When the twig is dry and the moment the flame is thrown, it immediately
catches fire. If the twig is not dry, then any amount of fire cannot burn. Similarly the dry twig
represents the prepared condition, the receptive condition of the student, indicating that he
will receive the teaching as even it is given. And therefore not only he should ask, the mode
of asking, the language used in asking, body language that is there in asking, all of them are
important.
153
And therefore akarcryapresents the student's question in so many words, beginning

from No.35, how a student should address the teacher, what should be his physical mental
verbal attitude. From verse No.35 up to 40. And here he uses the word like Svmin,
Namasthe, Nata lka bandho, etc.; all these words indicate his radda and bhakthi. And
thereafterwards he clearly mentions his problem. He does not talk about the family problem
or financial problem, or a health problem or community problem; they are all incidental
problems varying from individual to individual; but he has gone to the root problem of the
entire humanity which does not belong to this janma alone, but which has been continuing
from janma and janma. And because of which alone the janma has been there, it clearly says
I am aware of this problem. And he gives a clear description of his problem;
|
durvrasasradavgnitapta
ddhyamna duradravtai, etc.
And he also says that I am interested in solving this problem alone. I am no more bothered
about solving the superficial problem, because they will all come and go; I do not want to
dedicate my life to solve this superficial incidental problem. I want to dedicate my life to
solve the root problem. Because I am not very sure, whether I will get same human janma to
solve this problem next time. And therefore instead of wasting my life to solve the incidental
problems, which will in any way be solved at the time of death. In fact, you need not solve
any of the incidental life problem, Yamadharmarja is going to solve once and for all.
; out. Therefore
incidental problems which will be solved by prarabhda itself, why should we work to solve
them. But the basic problem we have to solve and therefore the student indicates his
readiness for facing the challenge of facing the root problem; that also he indicates. And
thereafterwards he expresses his confidence in the teacher.
If the student is not very sure, whether the teacher himself is in sasra or not, then he will
not have a totally open mind, and therefore he glorifies the teacher saying that you have
solved the problem, in fact the rest of your life is dedicated to help others.
-

nahtunnynapi trayanta.
154
And even this lka sangra karma done by these jnis like you is not with any motive but
it is the very svabhva of the jni. And therefore in the 38th verse, which we are seeing,
student says aya svabhva. So this compassion Maitrah Karu va, etc.
adv sarvabhtnm. In fact compassion is only a bye product of pratvam. We can

never work for developing compassion. As long as one feels apra, compassion will not
come because compassion is directed towards the needy samsris. When I require all the
compassion for myself, life miserable , how can I extend
my compassion to others. Therefore as long as I am apra, tmanastu kmya sarva
priyam bhavati. All the compassion is like the politicians compassion they show. All with
ulterior motive of getting votes. True compassion we can never work for. True love we can
never work for; we do not have direct access towards compassion love, etc. We can work
only for one thing; that is puratvam through knowledge. Therefore I work for pratvam
through knowledge and I discover pratvam, then compassion, love, sharing, sacrifice etc.
are the bye-products. It is just like I can never directly work to remove the rope-snake. I can
never work to remove the rope snake directly; howevermuch hit the rope-snake would not
die; howevermuch I chant mantras, garuda-mantra ;
; not rope-snake. You can chant any amount of garuda mantra; therefore
you can never attack the snake. All your effort must be in knowing the rope; snake removal is
a bye-product. Compassion is a bye-product. Fearlessness is a bye product. Security is a bye-
product. Love is a bye-product. So we can never work on them; we have to work only for
puratvam; and that too how? jnna pratvam siddhaye va prayatna; once pratvam
comes, pryamam acalapratiha samudram pa pravianti yadvat, and compassion
comes from svabhva; and not deliberately entertained; but naturally enjoyed; and therefore
the student says aya svabhva ha. Oh Teacher your compassion is your nature.
And what is that compassion. svata va, pararama apanodana pravaam mahtmana;
para rama means difficulties of others; anya dukha; and apanodana means elimination
pravaam means inclination. Inclination for the elimination of the pain of others. Inclination
for the elimination of the pains of others. This inclination is called compassion. So what is the
definition of compassion. Inclination for the elimination of the pains of others. That very
inclination is called compassion.
How he eliminates or whether he eliminates is a different question. Suppose there is a poor

man and if I feel for his poverty and suffering; that very feeling is called compassion. I may
not be helping him by giving him money; I myself might not have money. Therefore whether
I help him or not depends upon so many factors. Sometimes I might not help because he
155
refuses to take help from me. Sometimes I do not have the wherewithal to help. So whether I
help or not is a next question. But I have the inner most feeling; suffer
. So when I am not able to help in any other external forms, I hear the news
that in Rwanda, (I do not how to even pronounce the name of the country) there is a country
in Africa; there people might be dying of starvation and the UNO might send food and the
food may be hijacked by the militants and I may hear the news, even I may see the children
emaciated. Now what can I do. When UNO itself is not able to help. Suppose I have a
feeling; and I also know my helplessness and I close my eyes for a second and say: Oh. Lord,
let them be helped in some form or other. So that feeling is itself called compassion. And
here he says; this is svabhva for mahtmanm; so mahtmanm means jninm,
muktnams, the generous-hearted one. And here he has the used right word, mahtma
means the one whose "I", first person singular "I" is expanded, because what is compassion?
Compassion is feeling the pain of others. Making the mind sensitive enough to feel the pain
of others, is compassion. So if I should feel the pain of others, we must be able to stand in
their position. That means what: temporarily my eyes should extend beyond the body and I
should penetrate into the body of that man and I should be able to feel the pain of that
person. Otherwise if my I extends only to this paja ka, what will I say.
; , I will give a very rude,
indifferent reply, because my "I" extends only up to my body; and sometimes maximum
; ; . Therefore mahtma means sarvabhuttma
bhuttma of the Gt, the one's whose I extends to all the bodies. Sarvtma bhava, the one
who has got. And that is why we say jnis' selfishness is welcome. You know why, jnis'
selfishness is welcome, because his self extends to the whole creation; and therefore when
he is selfish, and if he is going to work for himself; and himself includes what; the whole
creation. That is why one Malayalam poetry I think that Narayana Nmam:
; Oh Lord I do not want I-notion to come to me; and Oh
Lord if you want to give me the I-notion, you give me a different I-notion

. A beautiful concept; if I should have an I-notion, let
there be I; but that I should extend where:
and that means what just as I am interested in leading a happy life for
myself, I am equally interested in the happiness of the whole creation. If I do not have I-
notion anywhere, including my body, I am brahma. If I have got I-notion in all the bodies, I
am vara. Either the Brahman, no I-notion in any body, including this, or have I-notion in the
whole creation; either this Brahman is no dehbhmna or be vara; sarva dehbhmna;
problem .
156
When do we have problem. When we have dehbhmna, partially. Total dehbhmna, you
have vara tvam; no dha abhmna, you have Brahmatvam; partial dha abhmna you have
jvatvam. jvatva alone gives sasra; jni knows only two stages; either he is Brahman
when he is sitting alone or he is vara when he is transacting with the world, since he is
never a jva; and therefore he is called mahtma; sarva dha dehbhmni. And for him,
compassion is natural.
And for this he gives an example. What is the example. a sudhu. Sudh means
moon, candra; u means rays; sudhu means the rays of the moon; candra rami.
What does it do? Especially in the summer days. akarcryasays, during summer the earth
is scorched by the rays of the Sun, during the day time; the earth is scorched by the rays of
the Sun during the day time and what does the moon-rays due during the night-time. The
cool rays of the moon; that is poetic imagination; moon's rays rare considered to be
stu; himu; these are the words they use for the moon; cool-rayed one. Sun is
called candra-kiraa. Candra -kiraa means what; scorching-rayed Sun. Now the Sun has
scorched the earth; and the moon's rays what do they do during the night whey spread their
rays and they cool the earth. Similarly, my sun is sasra; and you are the moon and I
have been already scorched by the sasra rays and you have to cool me by your glance; by
your teaching. This is the idea; reshaha sudhu; cool-rays of the moon kim avathi; they
rescues the earth; cool the earth; what type o earth; arka karkaa prabha abhi tapta; abhi
tapta means scorched by karkaa prabha; karkaa means intense; fierce is called karkaa rays;
the fierce fiery rays of the arka; arka means the sun; and by that firy rays; abhi tapta; totally
scorched. Therefore the moon's cool rays will cool the earth which is scorched by the fierce
rays of the Sun and this job of the moon is not a deliberate job of the moon, it is a very
nature of the moon. Therefore he uses the words svaya; svaya means what: just by itself,
without willing, planning. So svaya indicates its svabhva ha, its nature.
Similarly every jni is like a moon. Every samsri is like the earth and sasra dukha is
like the Sun and as even the jni comes, he cools the samsri.
Continuing.

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brahmnandarasnubhtikalitai ptai sutairyutai
yumadvkkalajjhitai rutisukhairvkymrtai scaya |
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satapta bhavatpadvadahanajvlbhirna prabh

dhanyst bhavadkaakaagat ptrkrt svkrt ||39||
So here akarcryagoes to poetic heights. The essence of this slka is very very simple;
you teach me. . That has been expanded to a huge slka; the essence is;
you teach me. And this he is going to put in a poetic form by making a comparison. So here
guru's mouth is compared to a vessel. Guru's mouth is compared to a vessel and the words
in the mouth of the guru is compared to waters and the iya is compared to a person who
has got into a fire accident. During Dipavali suppose the hand or leg or any part is burned;
what are you supposed to do; newspaper ,
; what are you supposed to do; any part is burned, do not use anything; first
keep your hand under the tap water and rinse the hand for a length of time. Do not apply oi;
do not apply this; do not apply that and all; you have to rinse the hand with water. This is the
remedy for fire-accident. And here iya has got into a fire-accident. What is the fire.
Sasra dhaavalana taptaha; I have been roasted by the rays of the sasra; not the finger
alone, not the hand alone; all over the stla arra; not only stla but stla, skma, kraa,
arra it has been roasted and it is aadyatmica, aadiboudika, aadhi
daiveeka; and I am looking for water; water . And there are a
few pipes and when I open the pipe, except the water everything else comes; wind comes;
sometimes mud comes; no water at all. ; ;
; I am not satisfied; therefore iya is a scorched person. You have got a
huge mouth; huge mouth literal ; a huge mouth which is
full of water; and what is the water; the words are the water; therefore what does the iya
says here; He Guro, sprinkle, bathe me with the word-waters coming from your mouth-
vessel. This is the sra slka; He Guro; bathe me with the word-waters contained in your
mouth vessel. This is the sra of the slka. Now we will take one-by-one and see. He Prabh,
vkymrtai scaya; He prabho, he gur, scaya; bathe me, rinse me with what: vkya
amrtai, the waters which are int he form of your teaching; your words, your sentences; and
here the word amrtai water the remedy is water and here the water is called amrtai; the
philosophical significance is, water will only quench or remove the pain; the heat temporary,
but by using the word amrutham, not only it will remove the pain temporarily, but it will give
immortality or mka also. To indicate that dukha nivrtti, amrtatva prpti, and what is the
glory of these words.
So we are getting five adjectives. Each adjective glorifies the word "Waters". Now we have to
apply the adjective at two places; they should be applied to water also; they should be
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applicable to the words also. That is called poetic. Brahma nanda rasa anubhuti kalitai; so
endowed with the experience of the taste of Brahmnanda. kalitam means endowed with
the experience of the taste of brahmnanda; that means what; when the guru uses the word
he does not repeat like a parrot. Upaiad says Tattvamasi; and therefore I say Tattvamasi.
Upaiad says that you are nitya uddha buddha mukta; and therefore I also say. It is not
parrot-like repetition of the words but it should be coming from the guru's own heart; when
he says that you are nanda; and if the guru's heart is:
; s a ad guru; ; saaad guru if it is going to come;
he will say that you are nanda, you are nanda crying.
cheat
you are nanda , which siya will accept. So therefore when he
says: You are nanda; the guru must be nanda svarpa. When he says you are secure, the
guru's heart must enjoy security. When he says he is asaga; guru's heart must be asaga;
in fact what he teaches, he must be.
That is why in Kathopaniad, guru is defined as ananya; a beautiful definition of guru;

ananya means he is what he is saying; he is what he is speaking; there is no difference
between what he is and what he preaches. This is called teaching from heart; and when the
words come from heart, not from lip, those words alone are live-words; like a live-wire, those
words alone are called live-words. And therfore he adds this adjective He Guro, you have
those words which are endowed with the taste of brahmnanda; that means you are
enjoying pratvam; and similarly here also the waters are taste, pure, and clear waters. This
is adjective No.1. And the second adjective is ptai; ptai, pavithram or uddham; ptham
means pavithram or uddham; so the waters are pure waters; and your words are also pure
words without any defect; any doa in that; and doa in the words can be grammatical
doa and also the doa can be illogicality; contradiction to science or logic or mathematics
or experience. They are all defect in the language. Suppose I say Fire is cold. What defect it is;
It is a defect of meaning wise; artha doa. Suppose I say, fire are hot; in artha there is no
doa; but there is a defect in language. it is called abda doa. Therefore the teaching
should be free from abda doa and artha doa. Such a teaching is called uddha words;
and this is applicable to the water also; water is also uddham and the your words are also
uddham.
Therefore puthaihi; sudhaaihi; seethaihi; the third adjective of word water; what is it; it is cool,
with a cooling effect. And that is also applicable to both; it has got a cooling effect on a
person who is scorched with heat; and also it has got the words have got a cooling effect
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that a student who has come with a disturbed mind, restless mind; he goes with a cool
mind; in English also the word cool is used to indicate calmness balance.
. problem
cool . Thermometer , temparature
? cool , he is nta; ama;
therefore the teaching makes the student cool; nta and ama. The water also makes a
person cool. Therefore stai. More I will take in the next class.
Hari Om.
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015. Versus 39 to 41
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brahmnandarasnubhtikalitai prtai sutairyutai

yumadvkkalajjhitai rutisukhairvkymrtai scaya |
satapta bhavatpadvadahanajvlbhirna prabh
dhanyst bhavadkaakaagat ptrkrt svkrt ||39||
From the 14th verse onwards, akarcryahas been talking about the various preparatory
steps for receiving self-knowledge. First he talked about the general intellectual
qualifications required, because here analysis and knowledge are involved, including
reasoning. Having talked about general intellectual qualifications, akarcryatalked about
spiritual qualifications, without which the study would become academic pursuit alone; if it
should not be mere academic pursuit, intellectual qualifications should be supplemented by
spiritual qualifications. So if a person has only spiritual qualification, and if intellectual
qualifications are not there, then also knowledge cannot take place, because the questions
cannot be answered by the teacher. Because when a student asks questions, the teacher has
to answer only logically. You can ask a simple question, why did the world come. Asking the
question is easier, if the teacher has to answer, he has to use the method of either reasoning
or the analysis of scriptures. So analysis of scriptures requires linguistic discipline, and
reasoning requires logical thinking, and therefore spiritual qualifications alone are sufficient;
intellectual qualifications are equally important. At the same time, intellectual qualifications
alone are not sufficient; because if that alone is there, it will become an academic study; as it
is done in a college for Phd. So if the pursuit must be successful, the student must have both
the intellectual and spiritual qualifications. So he must be sharp like a professor and at the
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same time spiritually qualified like a saint. Thus both saintlyless and intellectual sharpness
both are required. And this spiritual qualifications alone were enumerated as sdhan
catuaya.
After talking about spiritual and intellectual qualifications, akarcryatalked about guru
upasdhanm without a guru self-knowledge can never take place. Therefore importance of
a guru and approaching a guru known as guru upasdhanm was pointed and then the next
preparation that the akarcrya pointed out is the guru prana; not guru prana; iya
prana; gurum prathi iya prana. The iya must very clearly cogently ask the question,
because right from the question, the teacher can understand how he thinking is. If the
thinking is muddled, the question itself will be presented in a muddled form. And half an
hour explanation he will say this is not what I asked. So therefore even to present a question
(some people write a question like an essay). So the capacity to present a question cogently
and properly itself indicates the thinking. When Anjaneya asked Rma and Lakmaa, who
are you; just a few verses in Rmayana, Anjaneya enquiring about Rma and Lakmaa and
Rma glorifies Anjaneya pointing out that he must be a very clear thinking person and not
only the thinking must be clear; he say he must be a great grammarian also; language
specialist also; because many people can think very clear, but the thought must be converted
into another medium, like computer medium, it should be presented in verbal medium.
Therefore thought-disciple is called tarka stra, language-discipline is called vyakarna stra;
if both these stras he has not studied well, he cannot be so clear in his presentation. So
thus from the student's question, the teacher can understand, whether he is casually asking
in Satsaga because someone has to ask, or does he really mean. And not only he must have
the skill of presentation, it should be also presented with reverence; politeness, with radda
bhakthi etc. and therefore akarcrya gives a sample of iya prana from verse No.35
onwards it is within the quotation; these are the words of the iya which goes up to verse
No.40; how iya must ask the question. So there we are seeing verse No.39; and 39th verse
iya very clearly points out that I need your teaching. I am not interested in any temporary
solutions by just receiving some viboothi or something; and I did not come for any other
worldly benefit; I want you to become a Brahma vidy crya. I want you to become a
communcator/teacher and I want to consistenly study under you until I get the knowledge
hastha malakavat; until it becomes clear.
And even though this is a straight and simple idea, you teach me, that is the essence. But the
iya is showing his poetry also; or akarcryais showing his poetry and says: please soak
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me with water which is nectarine water which is coming from the vessel of your mouth and
which is in the form of words.
As I said in the last class, the student is comparing the teacher's mouth as a kalaa, and
the words as water and iya looks upon himself as a person whose body is scorched with
the adhytmic, dhiboudika, dhi daivika tpa traya. So tpa traygni samtapta. For this
he gives five adjectives to the words vkymrtai scaya. Schaya means you please soak
me. Sprinkle, or you rinse my body or my mind with the vkymrtam; words with the nectar;
in this context, the waters, in the form of your words. And what type of words they are:
Brahmnanada rasa anubhti kalitai; so which is mixed with the anubhti; anubhti means
aparka jna; the words are not indirect words; but the words coming from the teacher's
own heart; with the aparokshja jna that I am Brahaan. Because only when the teacher is
sure that I am Brahman, then only he can boldly point out to the student that you are
Brahman. If I am Brahman is slightly vague then naturally You are Brahman would be vague;
like a smoking father advising the Sun not to smoke; how powerful the word will be. Or a
smoking doctor advising the patient not to smoke. First of all he cannot boldly advise;
because when he is saying that there will be the smell of the ciagaratee form this mouth;
therefore first of all he cannot boldly advice and even if he uses the words, the words will not
have that inner power; life will not there. My advice will be valid only when I myself am
following that. In fact I should be nia in what I am advising. And therefore here the teacher
is giving Brahma jna and his words are soaked in brahma jna; therefore brahma
nanda rasa anubhti. So with the aparka jna of, with the experience of the taste of
Brahmnanda. So with such words, means with lively words, with the words which have the
punch, which have the impact, words are valid. That is the first adjective.
Then the second description of the words is puthaihai; which are pure or sanctified; and so
pure that it is capable of purifying the student. So pavitram; pvanam, uddham, and when
we say words are pure; I said in the last class; purity is from two angles; one is from the
language, grammatical purity and second is from the standpoint of logic or reasoning; which
is called content wise purity. In Sasrkt, we call it abda suddhi and artha suddhi. So what is
abda suddhi, I gave you the example, when I say, Fire are hot; fire are hot; the defect is
grammatical defect. Suppose a person says: fire is cold; there is no grammatical defect, noun
is there; adjective is there, verb is also singular, it is not grammatical defect, but meaning
wise there is a defect, fire is not cold. It contradicts our experience. Therefore Fire are what is
called abda doa; fire is cold is artha doa; teaching should be free from both abda and
artha doas and such a teaching is called putha teaching. And therefore Oh Teacher, with
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puthai, with such proper words, and sutai, the words which are cold, which are with
calmness, with nti. So here the words cool has to be extended to both water as well as the
words. Because somebody's body is scorched, you should rinse with what water. Cold water
or hot water. As such burning, then washing it again with hot water, as you just said wash
and not specifically with 'cold water;' he cannot say; you have to wash withcold water. so
susheethai; means the water is also cold and when you extend it to words, their cold means
what; it has got nthi. So when you say, a person is cool in disposition, it means he is never
provoked. He enjoys amatvam.
samadukhasukha svastha samalmakcana |

tulyapriypriy dhrastulyanindtmasastuti ||14- 24||
mnpamnaystulyastuly mitrripakay |
As Krishna describes in the Gt, the one who maintains equanmity in all situations is called a
cool person; and the words coming from such a person called cool words and here the
acrya is cool.
And otherwise what will happen. When the iya comes with the sorrow; instead of the
accharya passing his nanda to iya; what will happen. The iya's sorrow will get
transferred to crya. He will also join and start crying. That is why in the Gt also; Arjuna
cried in the entire first chapter, and in the end when Krishna started his teaching, tamuvca
hrka prahasanniva bhrata. So the person should not get nervous. And therefore
sutai, with cool words. This is the third description of the words.
Then the fourth description is yutai; the word yutai means cogent; consistent, which is very
very important in teaching, especially if the teaching is for a length of time. Otherwise,
people will say when they talk about jna, they will glorify jna saying knowledge
alone is the means of liberation. This they would have taught in the Bhagavad Gt, when it is
said: tadviddhi praiptna; and jna alone removes sasra. In that context, they will say
jna alone is the means of liberation; and in some other context, they will say mka has
got four paths; karma mrga; bhakthi mrga, jnaaarga; and yga maarga. So in that
context they said jna is the only means, and today they say there are four path and again
there is contradiction. And generally iya will not notice that because first of all he should
be remembering what was said in the earlier class to understand the contradiction. Therefore
they also come just for some peace of mind; some good words to fall in the ears; most of the
people are like that. But if there is a student who looks for consistency, many people have
that problem. And if the teaching is not consistent, then knowlege can never take place.
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Daynanda Svminicely says: the first class and the last class from beginning to end, there
should not no contradiction at any time. And that means the student also must be what you
call co-relating all these teachings, and also if there is any seeming contradiction, the student
must raise the question; and then the teachermust be able to answer. In Sasrkt it is called
amanvaya. It is a very very important factor for successful teaching. amanvaya. When I
talk about bhakthi, they say bhakthi alone will give liberation. Dhynam when he talks, he will
say dhynam alone will give liberation. Nma sakirtan when he is dealing he will say that
one time utterance of Rma will give liberation. It is all very nice to glorify but it is all
contradiction. Because if you say bhakthi alone gives liberation, it means jna will not
give. So this is called yutam. Literally, yu means to join; yuta means integrated; well joined;
cohesive, harmonious; consistent.
And there is another reading also here. Instead yutai, some other book gives sithai;
seethaihi, sithai; so there the word sitha means satvic teaching; satvic. The words which are
satvic words; which are pure words; which are in keeping with scriptures. So this is the next
adjective.
And then the next one is yumad vkkalajjhitai; so the words are coming from which
vessel; so they are coming from the mouth of the teacher. Vk kalaa; vk means mouth;
kalaa means vessel; from your mouth vessel; these word waters are coming out. sithai
means released. sithai realised; yumat means your. That is the next adjective. All these are
the description of the words only.
And then we get the final description; ruti sukhai; ruti here means ravaam, listening,
we can take the ears also; both meanings are there; sukhai means pleasing. The words
which are pleasing to the ears; the words which are pleasing to listen. Enjoyable words.
Because vdnta class is one place, where the teacher consistently addresses the student as
you are satyam, you are nanada svarpa; you are nitya uddha; nitya buddha; nitya
mukta. Is there a place, where somebody praises us? You will find all over, even at home,
people consistently say; you are useless, good for nothing, and always get blame only and
even in the office, we are scolded; even the autorickshaw fellow also does not leave you; bus
conductor you need not talk about and he says if you do not have change, you get out he
says. No one says: please come please come, no such respects anywhere. You go to any
department, we are thrown away; here is one place, teacher who consistently says: You are
wonderful; even if it is not true. What is the loss; one hour we will listen to nice words and
go; assume it is true; let us assume it is not true; at least for one hour, let us hear the glory
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about ourselves. And therefore ruti sukhai means ravaa nanda karai. That which is
pleasing to the ears. With such words, schaya. Schaya means please you rinse me. you
soak me.
Then who should soak. You should soak me, and what type of Me. There is a description of
himself also. Why this rinsing is important for me he says; it is not a casual request, but it is
imperative thing, because in what position, I am, satapta bhava tpa dva dahana
jvlbhi. I am scorched. I am burned. I am miserable. I am extremely depressed in life. All
over, problems.
So satapta. Here also two meanings. When you take the example of water, tapta means
physically scorched; when you take the words, then satapta refers to the manastaapa; the
mental agony. I am scorched by what; jvlbhi; jvlmeans flames; leaping flames, coming
from what: dva dahana; dva dahana means forest fire; this word crya has used before,
forest fire example is given because it is vast and it cannot be easily put out also and we can
never say in which direction it will go because, it is controlled by the wind and wind is not
under my control. Similarly our problems in life also are vast and which cannot be easily
solved and I do not know from which direction problems will come. In fact, any phone call I
am frightened, because so many children, all over settled; and company so many branches
are there; so many customers; whose phone will come at what time. At least previously at
home only I used to get phone calls; worried about phone call; when I go to beach or some
place, I would not worry; Not after this cell phone, even in the beach I cannot sit quietly
because there also I get the calls. Therefore there also headache may come. I do not where,
what, phone is coming, out of which blue. Therefore, dva dahana is the sasra problem;
bhava tpa. So bhava means sasraha; taapa means pain. Bhava tapa alone is the forest
fire. From those flames I am scorched. So na, na means this iya, may you rinse, may
you soak with your cool waters, hey Prabh, Hey Gur.
And thereafter he says dhanyst bhava dkaa kaagat; and here the iya says: I am
very optimistic, because I see there are so many people who have been already blessed by
you. If I am the first case, I do not know whether it is possible at all. But I have got many
precedents that there have been many people who have been suffering from sasra, and
who have been blessed by you the teacher, who have become jvan muktha.
And therefore the student says: t dhany; those people who are released by you, liberated
by you previously are all indeed blessed people. And who are they; a description is given.
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bhavadkaakaagat ptrkrt; they are all poetic way of presentation, who have
received even a momentary glance from you. Or a contact of even a momentary glance
from you. So bhava dkaam means your glance, your dri, kaa means momentary, so
guru kaka; even a momentary glance from you and gatihi means contact or sabanda,
who are receivers of the contacts of even a momentary glance from you; they are indeed
blessed people. And why they are blessed, because by glancing at you, they have accepted
by glancing at the disciples, they have accepted the disciple, svikritah; sveekraam, means
acceptance. That means they are not rejected, because the biggest thing a human being
wants is non-rejection. I do not want to be rejected by my parents; rejected by the husband
or wife; rejected the guru; rejected by the Lord; rejection is the trauma in life. Here also the
iya has been rejected by all the people. Therefore he has come thinking somewhere I
should get something to hold on; and if that guru also rejects saying nobody can help you
and if he says you can leave; then it must be terrible. Therefore the iya says that the very
glance is a signature of acceptance and those who have been accepted are indeed blessed.
continuing

|

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katha tarya bhavasindhumta
k v gatirm katam:'styupya |
jn na kicitkrpay:'va m prabh
sasradukhakatimtanuva ||40||
iya continues addressing the teacher. ta bhavasindhum katha tarya. I find my

problem; samsric problem, are like an ocean. Sasra is often compared to ocean; because
our problems are as vast as sasra; I am not able to see the shore at all. And I do not see
the light at the end of the tunnel; similarly I do not see the shore. Therefore the human
problems are as vast as sasra and it is also as mysterious as the ocean; depthwise also.
Any problems we are not even able to diagnose or understand. Some people have been
nicely talking to us; and some how we find that they are not happy as before. If I ask them
why you are not talking to me as before, they say "nothing like that" and keep quiet. So that
person has problems. Similarly everywhere, not only the problems are many, vast, it is also
incomprehensible. And also the ocean is full of waves and similarly the problems also come
in waves. Physical problem, emotional problem, family problem, company, national, financial
problem, they also comes in waves and also the direction is not unknown; unpredictability is
also there. Otherwise if the waves are going to come in this direction, I can at least prepare. I
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am looking at this direction, and the wave are hitting me from behind; and thrashes; and of
course there are sharks and there are so many other things and therefore often human
problems are compared to ocean. And therefore here the student says bhava sindhuhu
means ocean. Bhava means sasra. And ta bhavasindhum; so this ocean of sasra
katha tarya. How can I cross. k v me gatir; what is the lot in my life; what will happen
to me; that is why every person is busy looking at the newspapers Rai phalam of this week
and especially April 14, what will be the condition of economy next year and what will be
condition of the family and we are always ready to show our hands to any palmist. And at
least one person my mistake should say that it is better. Then we have some ray of hope.
Guru is leaving this; hopefully it would be fine. Therefore I want some what you call, light in
the dark, silver lining in the dark cloud so that I can continue to leave or otherwise I may
even commit suicide. Therefore it is some light ray of hope that a person hopes to survive in
this world and therefore he asks ka va gatir; what is my lot.
And suppose everything is going fine for him; suppose everything is going fine for him, do
you think, he will be ever happy, because when he sees everywhere else problem is there, he
sees himself as an exception, then there is more fear; this condition of mind may go away at
any time. And everyone says to me: you are lucky; you are lucky; etc. Svmiji Dri I fear will
fall on me. Therefore daily some rituals are done. So if eveything is fine; I am worried it will
go away; and if everything is not fine, ofcourse I am worried. Therefore when I will not be
bothered about the ups and downs of life. When I will be indifferent to all these things. Ka va
me gatih; what is my lot in life; katam:'styupya asti; Is there a way out at all; upya
means a means to solve; a solution. Upya means a solution. A way out. A sdhanam; And
do not tell me to solve my problems myself. I have already tried. So when come to a svmi
and he prescribes something, try this course of medicine or that course of medicine, they will
say that I have come to you after trying all that out only. Allopathy, naturopathy,
homeopathy. Now only they go to the Lord at the end.
Similarly here he says, I have tried all methods. So kinchit na jne. I am utterly helpless. As
Arjuna said krpayadpahatasvabhva, prcchmi tv dharma sammha ct.
Similarly the student accepts his ignorance, which is a very very important qualification. To
accept that I do not know is a great step in the learning process. So therefore aha kinchit
na jne and therefore kripaya mm ava; kindly may you protect me. Ava means protect.
kindly you protect me, never reject me; I do not have any way out and you alone should do
what: sasradukhakatimtanuva. Sasra dukha, the pain of sasra, the grief of
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sasra, kati means destruction, tanuva, you bring about. may you bring about the
destruction of sasra dukham; my grief caused by my problems.
And the grief can be at any levels; when vdnta talks about grief, it can be at any level; it
may be physical suffering; when a person asks the question: why life at all? and when
incurable terrible disease attack, and especially when he is a devotte, the basic question
comes; I have been a devotee my whole life, Shiva puja, dhnam, pilgrimmaage, I have such
a disease. That is more painful; more than the pain of the disease why I got it; Why Me. This
is the grief caused by the physical problems.
The grief can be caused by psychological problems. the children reject me; or husband reject
me or parents reject me; or there is no one to come and ask me how are to you; nobody for
me; therefore the pshychological deprivation or it can be even intellectual grief caused by
the mystery of life. So what is life? What is death. There is no answer for these two
scientifically. Scientists have discovered everything; everything means what: many things; but
these two things they do not know; what two; what is life and what is death. they know the
rest; what else is there other than these two. So life is a mystery; death is a mystery; creation
is a mystery; science is not able to probe and say what is creation and God is of course a
mystery; there are only three things, jva, jagat and vara; and all these three the intellect is
not able to understand. Therefore scientist's mind is extremely disturbed, because he is not
able to solve that. And that is also a sasra. It is called boudika sasra; sasra at the
intellectual level. Mostly we do not have that problems because where do we think; because
those problems arise only when anybody thinks! Therefore our problems are only physical
and emotional but there are some rare intellectuals who is not bothered about the family
problems; they are not even aware of it; that is there; like that scientist whose wife told him
that I am crying and you spend the whole day in research research etc. in the lab, I have no
friend at all; nobody to share my problems, don't you see my tears; and the scientist said it
seems why should I see, I already know that it is nothing but NaCl H2O. It is nothing but
salty water. So he can see that part, but he does not see what is emotion; what is deprivation,
are there behind those tears. Because he is worried about finding solutions to what is called
creation; why did it come. This is called intellectual sasra.
And vdnta is one solution which solves sasra at all the levels. For an intellectual also,
there is an answer; for an emotionally deprived person also, there is an answer; and suffering
person also there is an answer and therefore Aha kinchit na jne. I do not know what the
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solution is; krpay:'va m prabh sasra dukha katim tanuva; dukha refers to
problems at emotional, physical and intellectual plane; tanuva; bring out.
Continuing

|

||||
tath vadanta aragata sva
sasradvnalatpataptam |
nirkya kruyarasrdradry
dadydabhti sahas mahtm ||41||
So with the previous slka, the iya's words are over, which is called pariprana. With this
all the preparations are over which started from verse No.14 I said. The student has done
everything he has to do. he has acquired intellectual qualifications; he has acquired spiritual
qualifications, he has approached the teacher; he has surrendered and asked for the way out.
So whatever he has to do; he has done. Now the ball in the court of the Guru. Application
has been made. Is he going to accept. What will be guru do and that is discussed from verse
No.41 to 47. Guru's response. Guru's response. If the student has got all the preparations
proper.
Here akarcrya is assuming that the preparations are proper; if the preparations are not
proper; he is not ready to receive the teaching; he does not have the patience, he just warns
some temporary peace of mind; just blessing; some viboothi, asking to stay in the ram for
two days, etc. And afterwards if he is not prepared, even if you ask, guru asks the iya to
remain in the rama for some days, then the iya says that it is not possible at all, etc. I
have to go back. I cannot stay without seeing that. Therefore if the iya is not prepared
totally, he will not be ready for a serious and long pursuit, he wants only some temporary
solution and guru is also bhukthi mukthi pradtha; and therefore he will pacify the student
and send him back saying that we can see later after some days.
But if he is a really iya, he does not want temporary solutions and all; he wants permanent
solution; like Arjuna wanted. And assuming that such a qualified iya has come; what will be
guru do; that is said here. What guru does is two things. First thing is called abhaya
pradhna.
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Abhyapradhna means what: giving confidence. So your problem is not a mystery. because
there are certain diseases which the doctor himself is not able to diagnose; there are so
many diseases; idiopathi or something; one set of diseases which the doctors themselves are
not able to know and all the tests will say No Problem No Problem; but the headache
continues or the temperature continues. They are not able to solve. So then the patient will
at least have some calmness that you have this disease, but that is not said here. That is the
time when the patient wants the doctor to say that you have this disease or that disease.
When the doctor I have some disease, patient is happy. you know why, at least then I can
work to cure that.
When the doctor says that you do not have any disease, but I have got some headache or
higher temperature; the tragedy is worse, because I do not know in what direction to work.
Similarly the iya is worried, whether my disease is diagonasable and therefore the teacher
must first say: that I know what your disease is. And it is a curable disease. That is also
necessary. It is a curable disease.
And once the person says what you have is a curable disease, and I have got the medicine in
my hand, I tell you half the disease is cured; because it is a matter of time alone. And this is
called abhaya pradhnam; and thereafter wards, varadhnam. That is why all our Gods have
got two mudras; abhya mudra and varadha mudra; abhaya mudra is the first aid; do not
worry; it is a curable disease. That is called abhaya mudra; and what is varadha mudra; giving
the treatment. do not worry; do not worry, it would not work. Giving the treatment is varadha
mudra; solving the problem is varadha mudra. giving vara; varadhnam.
Now the teacher also does that. So the teacher looks at the student for a moment without
saying any saying any words. Just he looks at the student. Because they say, the sight is very
important. In any communication, most important thing they say is eye contact. If a person
cannot talk without straight looking into the eyes; the impact of communication will be less;
and also psychologically it is an indication of an inferiority complex on the part of the seeker.
When I have certain complexes, you will find that I always hesitate to look at the face of
people. Looking this side and that side or downside and talking, except looking at the face;
that means there is some psychological weakness. Therefore the weakness is on the part of
the seeker and communciation also will not be powerful.
And therefore only the scriptures always emphasise the kaka kaka kaka;
repeatedly that eye-contact in communication specialists they emphasise. Similarly the guru
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looks at the eye of the disciple. And what type of disciple. He says: tath vadanta; the
teacher looks at the student who has addressed thus. tatha means; thatha refers to the
previous five versus. The one who has spoken thus with humility, with reference, with
appreciation, with clarity and also araagatham; the teacher looks at the student who has
surrendered, taken refuge, araam means refuge; araagatham, taken shelter in the
teacher, tvam means the teacher himself, the one who has surrendered to the teacher and
sasra dhvanala tpa tapta. This word has occured very often; the one who is scorched
by the forest fire called sasra. Such a student the guru looks at, at point blank range; it is
not shooting, it is eye shooting, nirkya; he looks at him; and when he looks at him, what
type of glance it is; kruya rasa rdha dry; with a glance which is soaked in the juice of
compassion; like rasa gula; which is soaked in that syrup; similarly, the guru's glance is
soaked in the syrup of compassion. kruya rasa; rasa means compassion. So with rdha
means soaked, dipped; dri means glance. In fact, if such a glance of understanding is there,
that itself will give a very big relief to that person; so even for a doctor also all these
qualificationis required. If he is not just talk to the patient, the patient says headache
suppose, then he just writes some few test and try this, OK; MRI, scan, teeth, eyes, etc. even
without seeing the face of the patient, go to that place that place, that place, etc. I tell you,
the disease will only increase. But on the other hand, even though he knows what it is, just
asking a few words and also giving a few words of encouragement, nothing serious might be
there; do not worry we can solve the problem. I tell you that few moments and few words of
encouragement enquiry will give better cure that all the tests that can be prescribed. So
therefore human touch is very very important. And that is indicated here;
kruyarasrdradry nirkya; and having done that, mahtm abhti dadyd. So that
mahtma, mahtma is a guru; that jni, that generous minded wise person, that
compassionate person; that saintly person; abhti dadyd; will give abeedi, abeedi means
fearlessness, that means confidence, courage. So first the teacher should enthuse the person,
give confidence to the person. How sahasa; why he should not say: let us see after one or
two weeks, etc. this person is standing on fire and you say that it is rhu klam and it is ktu
klam, etc.; no lam you should see; treatment you can; but for abhaya dhna, and when a
person is on fire and before pouring water you are looking at the time, yama kndam is at
4.30 and thereafter I will pour the water, etc. For this there is no yamaknda, raahu kaalam.
For doing karma. For vdnta there is no kla niyama; if you desire to study today, start
today, do not wait for April 14, new year, etc. starts. Before that mind will change. So if you
feel that you want to come to spirituality, the moment you feel straight away enter.
Therefore sahasa; sahasa, immediately at once, the guru should give confidence.
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akarcrya talked about the qualifications or the preparatory steps required on the part of
the student; not only he has acquired all the qualifications by following the prva bhga of
the vdas; which akarcrya did not mention and we have to supply that; the student has
acquired all the qualifications by going through the prva bhaga of the vdas and also he
has understood the necessity of a teacher and he has also approached a guru with proper
attitude and also he has made his need very clear.
Daynanda Svminicely says when we pray to the Lord, we have to specifically say what we
want; because people ask why should we ask, Bhagavn knows what is better for us. Svmiji
says Bhagavn knows no doubt; but the problem is: whether we know. So therefore, we have
to be very clear about the goal of life and therefore even if Bhagavn knows it is very
important that we specify what we want. And that is why in the tradition before any prayer is
done they have got something called sakalpa. In the sakalpa they have to specify what
they want. Because that indicates the Bhakta's clarity with regard to what he wants.
Similarly here also, a person who surrenders to the guru must clearly know what he wants
and here the student knows that he wants nothing but jna. And therefore he did the
pariprana, vkymrtai mm scaya. Poetic language akarcrya used; I am burned by
sasra fire and let the words coming from your mouth be the cold waters which will
quench and which will make me alright. Now that the iya has surrendered and he is very
clear, the guru has to respond. That is the crucial thing, because any teaching is possible only
when there is a guru and a iya. If guru is not willing to accept the disciple, the
communication cannot take place; and therefore akarcryapresents the guru's response
in these slks beginning from verse 41 to verse 47.
The first thing that a guru does is abhaya pradhnam, which indicates that the guru has
understood the iya's problem, which itself gives a very big relief; because often the
people's complaint is that nobody understands my difficulty. This is one of the complaints
the children have with regard to parents; parents have with regard to children; the husband
has with regard to the wife; the wife has with regard to the husband; the biggest complaint is
that nobody understands me or understands my difficulty. And therefore the best help that
we can do another person is: communicate to him very clearly that I do appreciate your
difficulty.
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Daynanda Svmi says that it is not enough that we understand. We should in very clear cut
terms verbally express the same. And if possible, we should enumerate their difficulties; I
know this is your problem; this is your problem; this is your problem I understand. In fact
once I say that understand the other's problem and I also feel and share, I tell you half of the
pain suffered by the other person is gone. I need not even give a solution to the problem.
This is called validation, in psycological language. So once I validate, acknowledge and
appreciate the other person's burden is relieved. This principle Kalidaa tells in his
Sakuntalam.
Sigda jana samviddattam kalu dhukkam

sakya vdanam bhavathi.
Pain shared is pain halved, reduced into half. And here guru knows the psycology and
therefore the first thing the guru does is: I appreciate your sasra problem and then the
next is I also have diagnosed your problem. And I also know the remedy for your problem.
Supposed I have diagonsed the problem and say I do not have any cure; I will give you six
months' time. Six months' time for what; not for cure, for living. Therefore the diagnosed
third degree cancer, but they do not have any solution. Here the teacher does three things;
he appreciates the student's problem; he has diagnosed the student's problem and he also
offers a remedy for the problem. This is the first thing that an intelligent guru does. In fact an
intelligent guru I should not say, because guru should be intelligent. Otherwise he does not
deserve to be a guru. Not only he should know vdnta, he should also know the iya's
condition. And therefore akarcryasaid: dadydabhti; the first job is do not
worry. In Krishna's language, m suca; do not worry; there is a remedy. Up to this we saw.
continuing.

|

||||
vidvn sa tasm upasattimyu
mumukav sdhu yathktakri |
prantacittya amnvitya
tattvpada krpayaiva kuryt ||42||
So within the short time, the guru has clearly estimated and judged the student properly and
the guru has understood that the iya is qualified for knowledge. Only if the iya is
qualified for knowledge, he can give. If the iya is not qualified, guru has to put him back in
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the ritualisitic portionof the vda, or the vda prva he has to put him once again. That is
you do some more japa; or if he is a brahmachri, not married, guru says go through
marriage; then you will get well refined and polished; but if he does not require that; he may
ask him to do some japa or some service or in fact all disciplines other than enquiry are
meant for polishing alone.
But here the teacher finds that the student does not require all these things because he is
qualified. What are the qualifications? akarcryamentions: mumukav yathktakri
prantacittya amnvitya upasattimyu. Five words describe the qualifications of the
student, which the teacher has recognised; discerned. Most of them we have already seen;
we will take up the first one; mumukav; the teacher has understood that the student does
not want any thing else other than mka. In Kathopaniad, the teacher offers various gifts to
the student; all the pleasures and wealth of bhlka, the teacher offers. He says you do not
ask for mka, I will give you all the pleasures of the world; a huge house in central locality;
with plenty of water and servants and vehicles and pets and people to serve you and you can
become an emperor; all the pleasures he offers free. And then he adds, even if you are not
satisfied with this, I will also offer heaven-imported pleasures. All the beauties and all you do
not need to say. I will give you all the heavenly pleasures. And if any person has got only a
weaker desire for mka, he will say that mka ; let me have
some nice time for some time. After all mka is eternal.
. First let us go through that; and then we can see mka.
Similarly a guru has to know whether he wants mka and also whether he is ready to
sacrifice everything for the sake of mka, because the interest is measured by the amount a
person is ready to sacrifice. Often I should ask a question what all things I am ready to
sacrifice for the sake of mka. Am I ready to sacrifice my bank balance; sacrifice
. Just you have to ask our mind. Then sacrifice my family; sacrifice my
wife, husband or children; then the whole universe, including the physical body; then when
we say I am ready to sacrifice everything, then the mumukutva is called tvra
mumukutva.
And here the teacher finds that the student is tvra mumuku. He is ready to sacrifice
everything for the sake of mka. And that sacrifice alone is represented by sanysa rama;
because a sanysi physically sacrifices everything that he can claim as his own. People as
well as things. So that sanysi mind is required whether a person physically sacrifices or not;
that sanysi mind is required. And that is there in this student; mumuku.
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Then the next word is yathktakri; the one who leads his life in keeping with vdic
instructions. yathktakri means vdktakri; the one who obeys the vdic instructions; the
one who is vaidika. So vda prescribed pravrtti mrga in the first stage of life; vda
prescribe nivrtti mrga in the second stage of life; pravrtti plus nivrtti is the vdic
instruction. First the life of involvement, second the life of withdrawal. We require life of
involvement also, to polish our personality and later gradually we should take to a life of
withdrawl also, which is called nivrtti; and this is called yathoktakaari. yatha uktam; uktam
means instructed; instructed by what: by vedena; or even you can include guru; by guru. If
guru or vda, whatever has been instructed; he performs. This implicit obedience is also
considered a qualification.
Many people misunderstand the word obedience; they think that obedience is a slavery. So if
I obey someone, I am losing my independence; I am losing my freedom; I am becoming a
slave of someone people think, but remember, forced obedience may be slavery; but
voluntary obedience is discipline. Forced obedience is slavery. Guru says; you have to obey,
then only you can come to the class; then it becomes a slavery. But when I voluntary decide
that stra is instructing for my own good. If the medical science comes and tells me that this
particular item is not for my good and if I obey my medical discipline, it is not my slavery but
it is my wisdom. I do not know the logic behind it; why the medicine says so; because I am
not a medically qualified person; therefore I do not understand the mechanism of this
commandment but I know that that person is wise enough to know what is good and what is
bad for me. Because of the appreciation of the superior qualification of a medical doctor, if I
follow the medical discipline, it is not slavery but it is intelligence. Similarly when I obey my
father or mother; or when I obey my stra; because of my appreciation of strik wisdom; it
is never slavery but it is intelligence alone. And therefore we consider voluntary obedience as
a qualification of the student and no teacher is going to be unhappy, if the student is going
to be disobedient; by being disobedient the one who is suffers is not the stra, not the guru.
If the medical instruction I do not follow; I go on eating fatty substances and I never do any
excercise and I argue why should I obey someone; you pay the price. Similarly stra says it is
your choice to obey me or not obey. You can try to understand and obey more and more.
But in one day you cannot understand all the strik instructions. And some of the
instructions you may never understand throughout the life. And therefore have faith in the
wisdom of the stra and guru and voluntarily obey. This is called yathktakritvam; and this
the student has. And that too how?; not half-heartedly; sdhu; sdhu means total; implicit.
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Implicit obedience; implicitly obedient student, voluntarily does; voluntary thing is an

important thing we noted; not that the teacher wants. This is the second qualification.
The third qualification is prantacittya; pranta cittya we can understand; the one who
has got a tranquil mind; the one who does not get easily upset; the one who has got mental
impunity to face ups and downs. In the sdhan catuaya sapatti language, this is called
kama; pranta citt is equal to kama; otherwise called man nigrahaha; the one who
has got mental discipline.
And this is more important for vdnta. In the ritualistic portion, mental discipline is an
important thing, but even if that discipline is not there, a person can do rituals and all other
things; we also chant a lot of prayers; mind prayer
. We know things byeheart; if you do not know byeheart, it is plus point; because
you have to read the scriputres; , ;
; I tell you that you cannot think of anything else. If you know the Viu
sahasranma byeheart; in fact, the more disadvantage he has than advantage because when
you chant Viu sahasranma and the mind comfortably goes all over the world. Viva
vishnava akaaro, bht bhavya bhavat prabhuhoo; and some people talk even while
chanting; doing all sorts of bharata natya poses; ; ?; so much
curiosity; all these Viu Sahasranmam chant .
So in the vda prva bhga often the mind is not required, but if it is there, it is ideal; but
once you come to vdnta, the whole pursuit is mental; and therefore ama is extremely
important; and the student has it.
And the fourth qualification is amnvitya; here the word am should be translated as
dama; the word ama should be translated as dama; why; can you guess the reason; the
reason is prantacittya itself means am and if amnvitya also means am, then the
word am will be repeated. it is called punarukthi doa; so punarukthi doa
nivarartham; the word am should be translated as dama And what is dama; indriya
nigra; sensory discipline. Therefore prantacittya means mental discipline, amnvitya
means sensory discipline. That is sense organs are also under control; especially verbal.
As I said the mouth is the most important organ, the eating mouth and the talking mouth.
And all other organs can be restrained but the most difficult organ to be restrained is the
eating mouth and the talking mouth. Most of the people you will find that one of these two
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as his or her weakness. Some people control ;

; some people ;
start . Full stop .
That is why somebody said; hidam sarva hite rathe. Conquer your tongue; you have
conqured the world. World conquest through tongue conquest. This is strik injection.
hidam sarva hite rathe; ratha means tongue here; hite rathe means master your tongue
you have mastered the world. And when I use the word tongue, I include both tongue;
eating and talking. So amnvitya indicates sense discipline; especially organ of speech.This
is the fourth qualification.
And then comes the fifth qualification. In the first line; upasattimyu; the one who has
approached the teacher properly. Proper approach. upastihi means approach. myu; the
one who has done; caturthi vibhakthi; ivat sabdha; for grammer student; sakarantaha
pullingaha jvat sabdha; it is a peculiar and unique declension; very rarely used; it is called
perfect participle; myu. The one who has approached; derived from the root, e to go. yeti,
yatchathi, to go. This is the fifth qualification; which means the one who has approached
guru also.
To such a qualified student; what should the teacher do; saha vidvn; tatvopadam kuryat;
saha vidvn means guru; vidvn means here guru; to such a qualified student, the vidvn,
the jni, tatvavit, brahmavit is called vidvn, that jni should give the teaching. Tatva
upadeam; the teaching of the truth, Bramavidyopada; tmavidyopadam kuryat. The
teacher also should not neglect the student. In fact he will not neglect the student, if he is
qualified.
And for what purpose, he should do. And what will the teacher get out of the transaction.
The teacher is not going to get any benefit out of any transaction, why because the teacher
is a jni and a jni is one who has fulfilled his pururta; therefore:
naiva tasya krtnrth nkrtnha kacana |
na csya sarvabhtu kacidarthavyapraya ||3- 18||
He does not want dharma, artha, kma or mka. He does not name or fame; he does not
want even guru status; nor he is enamoured by somebody's prostrations. Prostrations
, teach . But he is not
interested in anyone. If at all he should teach, there can be only one reason and what is that
reason; kripaya kuryat. Except compassion there cannot be any other motivation; and
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compassion is not a motivation in the sense; compassion is the very nature of the guru; and
it is that compassion which makes him feel. So krpaya kuryt iva. va means necessarily. The
teacher will necessarily teach the student.
continuing.

|

|| ||
m bhaia vidvastava nstyapya
sasrasindhstara:'styupya |
ynaiva yt yatay:'sya pra
tamva mrga tava nirdimi ||43||
So in these verses, akarcryais quoting the words of the guru; therefore these all should
be within quotation; 43 to 47; the words used by the teacher. Previously he quoted the words
given by the student; then how the guru should speak; not that the guru should use exactly
the same words; the general trend of the guru's words.
First the guru says: m bhaia; this is the most important statment; m bhaia; do not be
anxious. Do not be worried; do not pic. bhaia. abaista means fear; m abhaia means do
not fear; bi daatu; tmanaipada. prathamapurua ekavachanam; lum lakarah; it is verb; it is
verb; note this; not a noun; do not fear.
He Vidvn; this is also patting the student, by saying Oh Intelligent One; Oh learned one; Oh
informed student; and this is just glorification; it is fact also; the student is really informed
and he has done everything correctly. And therefore he addresses Hey Vidvn. vidvastava
is there; how do you split it; vidvn plus tava; vidvastava. na becomes ; h vidvn; oh
student; oh learned student, oh scholar; may you not be frightened;
why you should not be frightened; tava apya nsti; there is no danger for you. Because
you are imaginging the future. What will happen after retirement. Whether I will have
sufficient money; and if I do not have money, whether children help or not. All kinds of
imagination, either about myself; or my children. So this projection is so terrible; so here
says; tava apya nsti; apya means danger.
From what; sasra sindh; from the ocean of sasra; you do not have fear; you need not
have any fear. Why? It is said: sasra sindh tara upya asti; you can understand. There
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is a method of crossing the ocean of sasra. Upya means a method, a means, a

sadhanam. Just like after saying there is course of treatment by which this disease can be
cured. Even as he listens to these words, the patient will get tremendous consolation; even
though the pain continues and even though the course of treatment has not started; the very
thought that it can be cured relieves. Similarly here also, there is a cure for sasra disease.
Sasra sindh tara; taraam means crossing, upya asti.
And what is that method? Here the teacher says this method is not an experimental method
that I want to test on you. Like guinea pig; certian new medicine. They have to test on
someone; even for cancer medicine testing and all, they just give the disease of cancer upon
some animal; there is lot of furore created; therefore they have to do; whether it is right or
wrong is a separate issue; let us not get into that; they do that and inject the medicine to find
out whether it cures or removes the disease. The guniea pig is always a risky thing. So are we
ready to go through that. Similarly, if the teacher is going to test a new method, the student
may not be ready and therefore the teacher says that this is not a new experiemental
method, it is a time-tested solution, which has worked every human being who has sincerely
taken to this mrga. No student has been disappointed.
Therefore he says, yataya asya pra yna yt; yataya, many seekers of the past, literally
means sanysina; and as I said sanysa represents commitment, because a sanysi drops
every other pursuit and he commits himself only to spiritual pursuit. Therefore sanysa
rama represents committed spiritual pursuit; therefore whether a person is typically a
sanysi or not, whoever is committed to spiritually, he or she is a sanysi. And therefore in
the stra, wherever the word sanysa comes remember it means committed pursuit. As I
said it indicates the mental preparedness to sacrifice everything for mka.
What do you mean by commitment; commitment means preparedness to sacrifice
everything for mka. Like a person who wants to climb Everest. When he goes he never
knows whether he will return. He has to prepare his wife and children and everything and he
has to prepare his own mind; I may return or I may not return. There was an article on
Everest in the recent Readers' Digest issue. What the climb involves; that contractor who
takes you to Everest; he takes Rs.20 lakhs; 65,000 US$ or something and they everything and
they come and 150 kms they have to travel on foot to the base camp. And thereafter 4
camps, 5000, 6000, 7000, 8000 meters and there is the last climb of 30 meters. There are
some people who withdraw from that stage also. How terrible; after each step they have to
stand for one minute or two minute and gasp; and again another step; gasp; another step;
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gasp; and just 20 meters; they say I cannot make it and return. Rs.20 lakhs, 150 kms travel on
foot; all kinds of risks; and still there are some people who travel and people die also.
So what is the state of mind of such a person. He can become a climber only if he is ready to
sacrifice family; children, money, job; his own life. If Everest itself is like that, what to talk of
the highest goal of life called Mka which is equivalent to crores of Everest. And that mental
preparedness is called sanysa. External changing the robe etc. are all symbolic. That
commitment is called sanysa; and such a committed person is called yatihi; therefore
akarcrya says yataya; many committed seekers; asya pram yaata; asya means
samsrsya; pram means the other shore; yataya means they have reached. So many
sincere seekers of the past have reached the shore of sasra very successfully; you can also
reach.
And if you want a guide, I am there to guide. Therefore he says: tamva mrga tava
nirdimi that very same path followed by the traditional people tamva mrga I shall
teach you.
So here the guru claims that I am a disciple of the traditional guru iya parapar. So there
are many people in the modern days; if you say that you are traditional, they think that it is a
minus point. Because in the scientific field to talk about your glory is: what I am saying is new
and something different. Then only they are considered original researchers; and then he is
given a plus point. But in our tradition we always give a plus point to a person who follows
the tradition exactly and if at all the changes are made, they are all cosmetic superficial
changs; in example and language, but the teaching method can never be changed.
And why it cannot be changed, we will see in the course of the text itself. Any method other
than the traditional method we will find only in concept or we will end up in your search for
mka. Therefore the teacher says that I have the traditional key that I will give you.
Continuing.
|
||||
astyupy mahnkacitsasrabhayanana |
tna trtv bhavmbhdhi paramnandampsyasi ||44||
So this verse is almost repetition of the previous slka. Just for the sake of emphasis. Kaschit
mahn upya asti. There is a great grand method; Sdhanm, means. Like the Grant Trunk
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Road, great grand method, for what, sasra bhaya nasanaha, which method will destroy
the fear caused by sasra. The anxiety, the insecurity, the sense of want, a sense of
limitation, the fear of losing things and people. So this sasra bhayanana destroying
remedy is there. There is a medicine. And I am ready to give it to you. Tna trtv; sasra
bhayanana, nana means destroyer of fear. Tna by that method; bhavm bhdhi
trtv, you can cross the ocean of sasra;
When? not after death, what is the use, here and now, that is understood, akarcrya does
not say, if I say after death, there is no proof at all, because who sees what happens to you
after death. So I can easily bluff and get away with that, because you are never going to
question me after that, because once you are dead, you do not know. And therefore Mka,
which is a posthumous belief; therefore Vdnta does not want to do that; it says Mka is
here and now. Therefore you can test for yourselves. Therefore never criticise without study;
that is illogical criticism; you try and then comment; and after you try, if the medicine does
not work, you yourselves can reject vdnta; in fact, myself will encourage to reject vdnta.
Therefore first study systematically comprehensively and see what vdnta has to say.
Therefore tna trtv, by that method, you can cross; bhavm bhdhi means sasra
sagaraha; bhava means sasra, amdhi means ocean. Sasra sgara trtv; after
having crossed what will happen to you; param nandam psyasi; you will attain the highest
nanda, otherwise known as pratvam; sense of fulfilment; sense that life has been
meaningful; purposeful; wonderful.
continuing.
|
||||
vdntrthavicra jyat jnauttamam |
tntyantikasasradukhan bhavatyanu ||45||
So here he briefly mentions the medicine to be given. What is the medicine; self-knowledge
born out of vdantik enquiry is the medicine. Self-knowledge born out of vdantik enquiry is
the medicine. So the idea behind is whatever we are seeking in life is already with us. And
therefore we are never going to get them from the external world, because they are not
there in the external world. Fullness is not in the external world, because everything outside
is finite. Eternity is not in the external world because everything outside is bound by time.
Security is not in the external world, because everything outside is insecure; and because
they are not there only; you are never able to get them. They are eluding; it is like a wild
goose chase. I have always been thinking that once I complete my education I will be fine;
once I get married, I will be pra; once I get children, I will be pra; once I get grand
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children, I will be pra; once I get them settled; I will be pra; I have been always
postponing my pratvam; the very fact that I am successfully failing; the very fact that I am
consistenly failing; to get what I want; from the outside world, it means there is something
fundamentally wrong, in my basic approach itself. Why can't I see whether they are already
with me or not? It may not be; at least why can't I give the benefit of doubt and try whether I
need them from outside. And this enquiry is self-enquiry and through this self-enquiry,
vdnta shows what I think I need, only I think I need but realling speaking I do not need at
all; because they are already my nature; and once I discover they are already mine, then the
seeking ends; and I do not acquire them, but I discover them in me; and discover that I need
not go after things.
This requires vdantik enquiry, because all the other sciences use only objective enquiry. No
science is doing self-enquiry. All the sciences are only inventing newer and newer
instruments which which instrument, I am dvelving deeper into objects or subjects? I am
dvelving deeper and deeper into objective world; in the smallest realm of atom and sub-
atomic particle or in the bigger realm of stars and other things and I am never going to find
what I need there. I may understand a lot about the participles and stars, I will never
understand what I want, because they are all object-oriented.
Vdnta is only one thing, which is serving as a mirror. What is the difference between a
telescope and a mirror. With telescope you can see everything else, except your eyes. With
the microscope you can see everything else, except your eyes. Replace all the scope,
telescopes and microscopes or any other scope for which there are scope, you remove all of
them and you replace by a mirror. What is the uniquenes of the mirror; that is the only
instrument which helps me to see my own eyes. I am seeing outside; but what I am seeing is
myself. Seeing the mirror is never an objective vision; seeing the subjective knowledge.
Similarly all sciences provide us only better and better instrument to study the world better
and better, vdnta is the unique verbal mirror. It is the unique verbal mirror, mirror made of
words and sentences in the form of teaching. And by that, I come to know that I am not the
physical body, I am not the mind; but I am the consciousness which is ever the subject and
never an object, and which consciousness is Sat chit nanda svarpa. And thereafterwards
I use matter and I do not need matter for my fulfilment. Matter is there or not, it does not
matter! Why because I am different from matter.
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And therefore he says vdntrthavicra; by enquring into the subject matter of vdnta.
Artha means subject matter. And what is the subject matter of vdnta. It is not matter.
Subject matter is a subject, which is not matter. Then what is it. It is the consciousness.
Brahma. Vdntarthaha means Brahma or tma. Therefore vdntartha vicra means
Brahma vicra; tma vicra; caitanya vicra; tatva vicra; sarva adina vicra; any
word you can use; by that enquiry. Utamam jna jyaye; the highest knowledge is born,
which was called in Mundakopiad as paraa vidy; In the Bhagavad Gt it was called Rja
Vidy.
And what is that vidy; I am not this body; I am not this mind; and I am poorna caitanya;
what type of consciousness; I have told you before. Consciousness which is neither part of
the body, nor product of the body, nor a property of the body, but which is an independent
entity which pervades and enlivens the body and which is not bound by the limitations of the
body. That pra caitanyam ahaasmi. This is the track we are going to take. I have given
you the road map, we will work on it later. More later.
Hari Om.
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The student who is qualified reasonably well for the study of vdnta has surrendered to the
teacher and has clearly asked for brahma vidy which is known as pari prana; and now the
teacher is accepting the student and also giving confidence to the student that it is possible
to get out of sasra, which is called abhaya pradhnam; and that is the topic from verse 41
to 47; gurh abhaya pradhnam. The teaching will start only later. Now he tells the problem
is known problem; it is a well diagnosed problem and there is very clean medicine and that
medicine; , I have got and therefore I am ready to help
you out.
And then the question is what is the medicine for this sasra rga. He gives in the 45 verse,
which we have seen. vdntrthavicra uttamam jyat. So
the solution is self-knowledge; because all problems are centered on ignorance alone, are
caused by self-ignorance alone. And therefore the self-ignorance has to be removed by self-
knowledge. And unfortunately, self-knowledge cannot be gained through any method other
than vdnta. That is why in the upaiad, tma is known as aupaiada purua, which is
one of the titles; the epithet of tma; aupaiadaha purua. aupaiada means upaiad
mtra gamya. It can be known only through upaiad. And therefore the teacher here says
vdnta artha vicrea. One has to analyse the upaiads, which is known as vicra; which
consists of ravaam, mananam and nidhidhysanam; all these three put together is called
vicra and vicrah into what; vdntasya artha; artha means the central teaching and we
have to emphasise the central teaching because there are so many other topics discussed in
vdnta; which are only auxilliary or supporting topics.
Vdnta deals with other loks, like heavens etc. but the aim of the vdantik student is not
to specialise on other loks. Other lokas are discussed only to a limited extent so that we
will get vairgya. How long we should go up and down. Therefore all questions regarding
the other loks will not be answered by the upaiad because the central teaching of the
upaiad is not the other loks. So whatever is not the central teaching, they will be only
briefly discussed; or discussed only to that much extent; as much is required for self-
knowledge.
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Similarly so many other topics, annamaya; pramaya, etc. are discussed. Cosmology is
discussed. Even the discussion of creation cannot be that exhaustive; therefore cosmologist
cannot study the upaiads to know how the world was created. Even the discussion of
creation is not complete, but it is sufficient for us to know, to gain the self. This is the central
theme; that which is not the central theme we should know; otherwise we will study the
upaiads for all other kind of research and will forget the aim for which vdnta gives.
Therefore vdnta artha means only the central theme and what is the central theme; I am
not a limited-entity. This alone is the theme of vdnta. I am limitless consciousness. And
this central theme alone is called jvtma paramtma aikyam; and this has to be enquired
into repeatedly; upakramaadi shad lingaihi ttparyam niraya kartavya.
The enquiry also not as we like; the enquiry also a methodology is provided, which is known
as mmsa sapradya; and if you do not adopt that methodology, again we will not get
much out of vdnta. In fact, it will appear a bunch of contradictions. Therefore the central
theme can be arrived at only by using the appropriate keys called mmsa sapradya and
by that method, which a person does, ravaa, manana nidhidhysanam; then what will
happen; uttamam jna jyate. The greatest knowledge known as spiritual knowledge is
born; it is called in Mundakopiad as par vidy; which is called in the Bhagavad Gt as
Rja vidy; and such knowledge is born.
And why is it called uttama jna; because it is dealing with the highest reality. And also it
is called uttamam because that alone is the liberating knowledge. If any other branch of
science the more you study, the more you know how much you do not know. Any other
branch of science, that is why the specialisation, as you study more and more, about
something, you know less and less. And a man who specialises on the eyes alone, he knows
how much he does not know and naturally he cannot know any other part of the body. Any
other branch of science you study, you will feel smaller and smaller and smaller and smaller.
Vdnta is the only science which tells that you are the infinite. And therefore that alone can
remove the sense of limitation. And in fact, all emotional problems also are centered on the
sense of limitation only. All desires, anger, depression; anything ultimately you connect, I
have got a sense of limitation; therefore all the problems and that limitation is removed by
this knowledge. And tena, because of this knowledge, knowledge is aha pra iti jnna;
tyantika sasra dukha na. dukha na. Dukha means all kinds of things;
psycological pain; not physical pain; vdnta cannot remove physical pain; vdnta does not
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guarantee freedom from physical pain; vdnta deals with only mental pain; and which is
called dukha.
That is why in Sasrkt pain is called by two names; dhi and vydhi; vydhi is physical; dhi is
mental. When a child falls sick, it has got only vydhi. The child does not know how to worry
about the thing. The worry is done by the parents. The child will not think what will happen
to me; hospital sufficient ;
; because of me the parents are suffering; they are
spending sleepless nights; all these the child does not bother. It feels the biological pain
vyaadhi; it does not have aadhi. But for a grown up person, the vyaadhi causes lot of aadhi
and the interesting thing is actual vyaadi is not required. Even imaginary vydi creates lot of
dhi. ; hyptocontri; whatever it is. Therefore
imagining that I have this problem; that problem; and in the newspaper also lot of medical
news comes; . For this disease, these are the symptoms;
for that disease, that are the symptoms. For cancer, for aids and you will feel that all the
symptoms seems to be there in you. Thus this is called sasra. Vydhi we do not call
sasra; dhi alone we call sasra, and it is that he has referrred to as dukha; and it is
called sasra dukha; which is caused by the sense of limitation; the sense of dhtma
bhvana; Sasra dukha na bhavathi; and that too how, tyantika; that is the most
important thing; tyantika means once and for all that worry is gone. Without vdnta we
may secure some peace of mind, by going to some temples, by going to some rama. Thus
we have so many escape route; by which we forget our worries; but all those escapist routes
are only temporary; because if you go to Himalayas; . Svmiji
. So
therefore they are all pallative methods; they are not curative. Vdnta solves the worry for
good. Therefore it is called tyantika na. tyantika means absolute; total; niravaea.
Dukha na bhavathi; which alone is technically called mka. Mka is freedom from
worry. Mka has nothing to do with mysticism. It is not a mystic state of condition; mka is
an understandable condition of freedom from worry.
And when will it come; anu; anu means after this knowledge; anu means consequently.
Anantharam va; so that is as even what you call knowledge is assimilated, the release also
becomes clear; like taking a tab crocin; therefore there is fever; and he takes crocin; and as
even it gets mixed in the system; in the body, that fever goes away. Similarly, sasra fever
also goes away; as even the wisdom is assimilated in the system. And that is called anu; anu
means anantharam.
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continuing.
|

||||
raddhbhaktidhynaygmmumuk
muktrhtnvakti skcchrutrg |
y v tvva tihatyamuya
mk:'vidykalpitddhabandht ||46||
So the previous slka is further clarified in this slka and also akarcryasays that this
remedy is not my personal invention. It is not akarcrya's philosophy; it is not my
personal philosophy; when you have to always take to personal view; always take it with a
pinch of salt; because it is not sure whether it will work or not; and even if it is going to work;
we do not know what all side effects would come tomorrow. Therefore here
akarcryasays that it is not my philosophy; it is this teaching belongs to perennial
vdantik wisdom. Therefore he quotes an upaiad here; Kaivalya upaiad is quoted here;
rutrg; second line; rutrg; rutii means Kaivalya upaiad, g means vkyam; the
statement, so srutrg means Kaivalya Upaiad vkyam. In Kaivalya upaiad also the
student Asvalayana approaches the teacher Brahmji and asks for this knowledge. And there
Brahmji straightaway starts his teaching by saying radda bhakthi dhyna ygaadavai.
That radda bhakthi dhyna yga of Kaivalya Upaiad, akarcryaquotes here; that
these three are the means of knowledge. So

muktrhtnvakti; the Kaivalya
upaiad vkyam says that these three; the following three as the means of liberation;
muktrhtnvakti; the following three as the means of liberation; for whom; mumuko; for a
seeker of liberation.
This has to be repeatedly added because majority of people are not seekers of liberation;
their top priority is either artha; or kma; some problem at home; solve
; mka ; or maximum dharma
or puyam. Therefore akarcryasays that this teaching is relevant for one who is a
mumuku; so for him these are the means. And what are those three means; radda, bhakti,
dhyna yga; the word yga should be added to each one; radda yga; bhakthi yga;
and dhyna yga; and in this context radda yga refers to ravaam; radda yga refers
to ravaam; and why is ravaam called radda yga; because ravaam requires faith in
guru and stra. Without faith in the scriptures; without faith in the guru; a person cannot
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come to a teacher for learning. Therefore ravaam should be supported by radda;

therefore ravaam itself is called radda yga.
Then bhakthi yga means mananam; bhakthi yga is mananam; because mananam
requires kgratha; bhakthi is also what; kgratha; kgratha means commitment;
sincerity. Therefore here bhakthi means dedication to the scriptures; bhakthi to the
scriptures; and why do you say bhakthi to the scriptures; again the idea is this; suppose I find
any statement in scripture is not acceptable to me; it appears irrational; illogical;
unfollowable it appears; if I do not have reverence to the scriptures what will I do; I will
renounce the scriptures and say that it does not talk sense. It will be the attitude of
abhakthaha; but suppose I have got reverence to the scriptures; what will be my approach; I
never say scriptures are irrational; unscientific or illogical; I say that I have not grasped its
essence properly. The problem does not lie in the scriptures, the problem lies in my attitude
and therefore what do I do; again enquire and again the same problem; again enquire; how
long; until I understand it properly and when I understand properly; it will not be irrational at
all; it will not be illogical at all; until then I have to continue. This reverential attitude of
questioning my understanding rather than scriputral validity is called prmika buddhi.
Acceptance of the validity of scriptures.
Just as the scientist accepts the sense organs as valid; he never questions the sense organs;
because he has accepted the sense organs as valid; even if he wants to prove something; he
relies on an experiment; and for that experiment depends upon what; your observation. So
just as a scientist accepts the sensory data or perception as valid unquestioningly, for a
vdantin upaiadic statements are as valid as perceptual data. With this attitude who
analyses the scriptures, this is called mananam. And then comes the last one; dhyna yga;
which is known as nidhidhysanam; radda yga is equal to ravaam; bhakthi yga is
equal to mananam in this context and dhyna yga means nidhidhysanam; for radda
bhakthi dhyna ygat means ravaa, manana nidhidhysana yga; and that alone is
simplified as jna yga.
So therefore, these three fold jna yga, Kaivalya upaiad presents as a means of mka.
Then the question comes, if ravaa manana nidhidhysanam alone is the means of
liberation; why should the scriptures talk about karma yga. Isn't all irrelevant? Why should
the scriptures talk about upsana. Why should the scriptures talk about many religious
disciplines; japa; tapas; all those things; including social service etc. Why should the
scriptures talk about? For that, the answer is indicated here. akarcryauses the word:
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skt; skt means the jna yga is a direct means to liberation; it is the primary
contributor; whereas karma, upsana, social service; dhnam, sandhya vandanam, rituals, all
of them also are means of liberation; but not directly, but indirectly they contribute.
Indirectly they contribute. Therefore they are called parapar sdhanam; jna yga is
skt sdhanam. As akarcrya gives the example in tma bdha, eating the food alone
is the remover of hunger; but to consume food, you all require what all things; you require,
vegetables, grains, etc. you have to buy and for that you require money and for cooking you
want vessel, you want fire; suppose somebody asks fire and vessel are means or not; what
will be the answer; they are also means; because without them, you cannot cook the food at
all; but they are all parapar sdhanam; eating food is skt sdhanm. Similarly karma
yga is a must; upsana is a must; social service is a must; without that knowledge can never
take place, because they alone prepare the mind. Then what is the glory of jna yga;
skt mukti hetuh; jna yga is the direct means. And therefore, ; ya v
tvva tihati. Suppose a mumuku, educate his life; for these three pursuits; suppose a
mumuku; educate his life for the purusit of these three; so here dedication is important; it is
not a casual approach; but it is an approach with commitment. That becomes primary; that
becomes top priority in life; If you ask a chess player or tennis player, for him the life is tennis
or chess; and all other things becomes what; of course subsidiary to that. Similarly if
somebody asks Bhagavn wants to give you one boon, what will you ask?
; . If Bhagavn grants one
boon, what will you ask? And if we can answer that I will ask for mka, that is called
commitment.
And if the commitment is not there, we do not say that he is bad or evil person; stra does
not criticize him, belittle him; stra says you are not ready for mka. That is all. And
therefore here he says: ya v tvva tihati; he lives, his life; stands for this pursuit alone.
And that is why in those days they used to take to sanysa ashama which was in our culture,
exclusively dedicated for this alone; and the society also understood those people and
therefore the society also did not criticise them. ;
; Sanysi ; communist philosophy; be
productive; contribute; in our culture, it was not there; when a person indicated his top
priority; externally by wearing the kya vastra; mkam
; atleast there is a person who considers mka as important; at least let us help
him. ; help . He
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does not ask anything; bhavati bhik dhi; .

Thus our culture itself has this pravrtti mrga for dharmartha kma; nivrtti mrga for
mka; vda design; therefore ya v tvva tihati. Suppose a person dedicates his life
for mka, amuya; amuya means for that person, mka. Mka will definitely come;
there is no doubt; it is not an election promise; it is not a party manifesto; but it is a definite
thing. In Gt, Krishna will say asaaya ha; asaaya m; asaaya m
; definitely; guranteed.
Therefore the success is directly proportional to your commitment; success does not depend
upon any other unpredictable factor; it does not depend upon Bhavan because Bhagavn is
making his contributory; already. It is not that Bhagavn is grace ,
. As far as Bhagavn's grace is concerned;
just as the solar energy is available; similarly Bhagavn's grace is available; guru's grace;
scriptures are available; stra is available. Therefore all the other factors are already
available. Success depends upon only one factor whether you are available. There are some
people; classes staggered , time suit .
Svmiji can I come to your room and privately teach me; class
; 11.00 clock ; evening ; weekly class
; camp ; cassette .
, suit .
; ; sanysi
. . Therefore I keep quiet. So therefore are you available; the
stras ask; and if you are not available; what Bhagavn can do.
Therefore Krishna says mka definitely is there; and at least in the other systems of
philosophy, they promise a posthumous mka; after death you have to go to some lkha
they say. In advaita mka is not even promised after; it is said atra brahma amasnute; here
and now it is available for you; you own up.
And mka, from what; avidy kalpit dha bandht; freedom from physical bondages or
limitations; dha va bandh; dha banda; physical bondages; physical shackles; and how
have we got these shackles; avidy kalpita; because purely projected by ignorance, because
purely projected by ignorance; that means I am a physical entity; as long as I am identified
with physical body. My physicality depends upon my dha abhmna; and if my physically
should go away; it is in whose hands; I need not destroy the body; I have to only drop the
dha abhmna; and understand that the physical limitations belongs to physical body, I am
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not limited by the physical body. How do you prove; in dream, when I am no more identified
with the body; I no more feel physical limitation. In sleep I am not identified with the body, I
am a conscious entity, without feeling any physical limitation.Therefore physical limitations
are incidentally felt; in jgrat and svapna, and they are dropped in suupti. Whatever is
incidental is not my intrinsic nature. Therefore you have to drop the physical abhmna. It is
in your hand. And therefore, whoever practices this; through ravaa manana
nidhidyaanam; we can get out of the sense of physicality. So avidy kalpitaat dha bandaat;
ignorance projected dha abhmna will go away.
Continuing.
||||
ajnaygtparamtmanastava
hyantmabandastata va sasrti |
tayrvivkditabdhavahni
ajnakrya pradahtsamlam ||47||
So here he gives a brief report of the remedy that is the view of vdnta. What is the course
of treatment. ; which is going to be
elaborated in 500 and odd verses; but what is the treatment; what is the means of this
teaching. The thing can be put in two steps.
What are the two steps. First understanding that the individual is a mixture of two factors;
based on the upaiadic teaching; this is not based on science remember; it is not based on
observation remember, it is based on the upaiadic teaching; the upaiad alone presents
the individual in this fashion. If the science analyses the individual, they will talk about
epidermis, dermis, endodermis; and this and that; they have got their own method; they will
say the individual consists of the skin, bones, flesh, etc; but the upaiad explains the
individual in a different pattern; its paradigm is different. And what does it say. Individual
consists of two factors; matter and consciousness. It is not seen as a bundle of matter;
categorised into so many form; it does not say; the whole matter is put in one bunch; which
includes brain, includes mind, and includes blood vessels; anything material in nature.
And the second part, the scriptures point out is the consciousness principle and the
scriptures do not assume consciousness as a part of matter or a function of matter or a
property of matter. This is the unique approach of the scriptures. Science has to go deep and
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find out whether it is able to prove it or not; it is the problem of science; the scriptures
present that consciousness is not a neurological phenomenon; not a brainy product; but it is
an independent entity; which I told in my introduction. Conciousness is not a part of the
body, property of the body or product of the body; it is an independent entity which
pervades and enlivens the body and which also survives the death or change of matter.
Therefore according to scriptures, consciousness, formless, all-pervading, space like
consciousness is one entity and the second entity is matter.
Then for the sake of study, matter can be subdivided for our convenience into three arras;
or paja kas; etc. The sub-division can be done in any way you like. you can take even the
scientific approach; or Ayurvda approach. Vda, Pittam, Kapam. So we do not mind, matter
; ; 22 ; matter is
matter; consciousness is a separate entity. This is called tma-antma vivka. This is stage 1
of vdnta. And this is not the most important; this is a very important stage;
Then the second stage is want: gradually learning to shift the 'I' from the antma, i.e., the
matter bundle, to the consciousnes. It is a long process, because we have to de-condition
our habit; our habit is that I am the body, I am the mind. Since it is a strongly entrenched
notion; in fact our entire life is built on that notion.
In fact, all my goals of life are based on that notion alone; When you say my children must
be settled; or grand children must be settled, I and my refers to which one; tma or antma;
tma children grandchildrean ;
children ; , the wholebiography, the whole goals of life, all
goals of life, are all based on the foundation; we have got an Empire State Building or
whatever be the Seers Towers or the World Trade Centre; all these are built on the
foundation that I am an individual, born on such and such date; I have such and such family
and I have duties; I have done so many; I have still so many more, etc. Thus this I as the
matter is so strong that it requires almost life-long dedicated discipline that I am the
consciousness which is not an individual and therefore the individuality and the duties etc.
are incidental; it should be given as much importance as it deserves; not more; not less. And
here the problem is we are giving importance but more than it deserves; because we think
that we are only this body. Therefore we are giving more importance than it deserves and it
should be appropriate place. This is called shifting the I; owning the higher I; so that the
lower I is seen as the lower I. Then the higher I is not known, the lower I becomes higher-I.
When the higher-I is known, the lower-I is given importance, but as much as importance as it
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deserves. This is called mithytva-nicaya in Vdnta; not giving over importance to the
ego. That is called managing the ego. Ego means matter-I. So this is called managing the
ego; handling the ego; which alone is indicated by sarpa-bharanam of Lord Shiva; when
Lord Shiva wears that snake, that snake represents that managed-controlled ego. That is
when the snake is under control, it is bharanam, and when the snake is not controlled, it is a
dreadful frightening thing; sasra causing.
Similarly unmanaged ego is a frightening cobra; managed ego is the ornament; and this is
the second stage, which is called aha tma asmi; aha brahma asmi; this is the essence.
Now look at the slka. ajna ygaat tava paramtmana; so you are really the paramtma;
the consciousness; you are really the consciousness, not the body. It is not you have
consciousness, it is not you have consciousness, but according to Vdnta, you are
Conciousness. It is an independent entity.
And now what has happened. Antma banda; whereas now you are tied down to the body;
the matter; now you are tied down to the matter; ,
; body ; it is not
literally and all; it is the wrong identification is called error; getting tied down; antma
banda, you have mistaken yourselves to be matter. brain or body; or a bundle of self;
antma banda means dha abhmna; And why did this dhabhmna; what is the cause
of this dhabhmna; ajn ygth; purely because or ignorance; purely because of
ignorance; and when did ignorance come; it has been there right from birth; in fact, even as I
am born, I find that I am born ignorant. So when did you get Chinese ignorance; when did
you get Chinese ignorance, as even you are born; you are born with Chinese ignorance,
English ignorance, Tamil ignorance, mathematics ignorance; along with so many ignorances;
I have got an ignorance of my nature also; the only difference is the other ignorances I try to
get rid of; school ; college ; MS course join
, America apply ; Svmiji; immunology
; we go abroad also; we are attempting to remove many of the
ignorances; but what are we doing to remove the self-ignorance. Since we have never
attempt to remove that ignorance is well-protected in safe-deposit vault
. This ignorance which we have never attempted to remove is
the cause of dha abhmna; matter identification. Ok You will say "So what"; if I have dha
abhmna, so what?; once you have dha abhmna, you will have to have all the
problems; own up all the problems which belong to the body; the basic thing is you should
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accept the insecurity; which is inevitable. Once I am the body, I should understand body is
ever insecure; if you have any doubt, go to any hospital.
; some blood clot ; stroke ; the
whole left side is paralysed. right side is paralysed; this fellow was jumping up and down;
gymnast perhaps; next moment, a vegetable. Even the near and dear ones begin to pray for
the death of the person. A physical entity is eternally insecure; if you want to enjoy dha
abhmna; learn to accept the insecurity of the body. And not only insecurity, mortality of
the body. If you say that I cannot accept mortality, I want to be immortal; then better come
to vdnta. If you say I do not mind mortality, we say that you do not require vdnta,
because we are not interested in imposing vdnta on any one; vdnta is only for a person
who is afraid of the insecurity; old age; death; if not mind; at least of my dear and near ones;
And therefore, tathaha va samskriti; dha abhmna invariably causes sasra problem.
And sasra is birth, death, old age; union, separation, etc. and what is solution; problem is
diagnosed now; what is the solution, tayoho vidha; so you have to separate consciousness
and matter; arra and arri; with the help of stra. As I said, stra alone presents
consciousness as a separate entity and by the study of that stra, vivka means
discrimination between; tayorh; between tma and antmanoh; matter and consciousness.
And it will produce what? bdhavanni; it will be produce the fire of knowledge. So by the
friction of enquiry, the fire of knowledge is produced; and why is the knowledge compared
to fire; because ajna kryam pradaht samlam; this fire of knowledge will burn down;
pradaht; what ajna kryam; ajna as well as its kryam; what ajna; that I am
Conciousness the separate entity is not known; that is ajna. and what is its consequence;
since I do not know that I am consciousness, I take myself as matter; that matter-
identification is kryam; ignorance is kraam; identification is kryam; and both of them
pradaht samlam; samlam means ajna sahitam. So it will destroy the effect along with
the causal ignorance; it will destroy the effect along with the causal ignorance. More in the
next class.
Hari Om.
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||||
ajnaygtparamtmanastava
hyantmabandastata va sasrti |
tayrvivkditabdhavahni
ajnakrya pradahtsamlam ||47||
In these verses beginning from the 41st verse up to the 47th verse, we find the guru
accepting the disciple. Guru-iya relationship is possible only when there is mutual
acceptance. It cannot be a one-sided relationship and this relationship is in the form of iya
having reverence and faith in the guru; and guru having compassion towards the iya. And
iya has surrendered and has clearly expressed his desire for knowledge and in these verses
we found guru also accepting the iya and giving abhaya pradhnam and he also clearly
said that he has understood the problem of the student.
Anybody who comes for a solution for a problem, first expects the other person to
understand the problem. And therefore helper also must listen to the story with patience,
and win the confidence of the patient or sufferer. The first gesture is expressly clearly that I
have understood your problem. That itself will give confidence to the sufferer.
Therefore guru said I have clearly understood your problem and not only that, I have
diagnosed your problem; not only that, there is a remedy for the problem and not only that, I
know how to administer the medicine. And that the teacher summarised in the 47th verse
which we completed in the last class.
The problem is self-ignorance. And this self-ignorance has lead to self-misconception. Self-
ignorance has led to self-misconception. The ignorance with regard to the self is not
knowing aha pra; and misconception is in the form of aha apra; pratvam jna
abhvt apra adhysa is your problem. As in the example, ignorance of the rope leads to
the misconception of the snake.
Therefore the problem has got two parts; rope ignorance plus snake superimposition; this
mixture is the problem. In technical language, they say ajna plus adhysa is the problem.
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Rope ignorance is called ajna; the snake superimposition is called adhysa. Similarly we
have got self-ignorance, which is called ajna, self-misconception which is called adhysa;
the mixture is the problem. And therefore we have to attack this mixture problem which
alone we said, tayrvivkditabdhavahni. So ajnaygtparamtmanastava, first line talks
about ajn, second line talks about adhysa. So the first two lines refer to the ajna plus
adhysa problem. Ignorance plus error problem.
Then what is the solution. tayrvivkditabdhavahni. The solution is the discrimination or

discriminative knowledge about the Self. Therefore jna is the only medicine. And when
we say only medicine, what we say is only primary and direct cure.
But for the medicine to work, a person may require certain other conditions. In the medical
language, they will say certain contra-indications and all. If those conditions are there, even a
powerful medicine will not work. Therefore before administering the medicine, the doctor
has to see whether the system is fit enough for medicine to work. If the system is not fit,
before administering the medicine, the doctor has to make the system fit to receive the
medicine.
Similarly here also, jna is the medicine but before jna medicine is administered, the
system must be fit. If the system is not fit; what will we do, make it fit. And how do you make
it fit. All religious disciplines are only to make the system fit. The entire religion is only to
make the system fit; Philosophy is the medicine. Religion brings fitness; philosophy cures the
disease; vda prva gives the fitness; vda anta cures the disease. ajna
krya pradaht samlam will destroy both the disease and its cause. Up to this we saw.
Continuing.
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iya uvca |
krpay ryat svminpran:'ya kriyat may |
yaduttaRmah rutv krtrtha sy bhavanmukht ||48||
So with the previous slka, the guru acceptance is over. Acceptance of the iya and taking
the responsibility of guiding the siya. That is over. Now in the following two verses, 48 and
49, iya again puts a question to the teacher, more pointedly, more directly. The question is
specific question. Previously when the iya surrendered, it was only a general surrender; I
have got confidence in you and you please help me. Now the question is more specific
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because the teacher has indicated the problem in the 47th verse. Since the diagnosis has
been given, the iya has got scope for asking a specific question.
In the 47th verse, while talking about the problem, the teacher used certain technical words.
So he said ajna ygt paramtmana stava; so guru had indicated that you are tma; siya
does not know what tma is; and even a Sasrkt dictionary did not help because it will give
50 meaning; which meaning you will take. Suppose you take English there also they will give
you Self; s e l f, Self. The word self is also used very loosely by us. Even when we want to
draw a cheque in our own name, we say Self. Self-cheque. Therefore we do not know what is
exactly meant by Self. So therefore one technical word used by guru is tma. And another
word he said, because of ignorance, you the tma are connected are bound to the antma.
Therefore the second technical word, the teacher has introduced in the 47th verse is antma.
Not only that, he said antma banda. Even the word banda is a technical word, because
liberally banda means bondage. Shackle. And I cannot take it in the literal sense because I
do not see any shackle in my body. I am not chained. So therefore the shackle also is some
invisible shackle. Therefore that is the third technical word. And in the third line he used the
word vivka; discrimination; discrimination between tma and antma; therefore the
student wants to know what is meant by tma-antma discrimination. Because even in
English, word discrimination is generally used in a negative sense; in the newspaper you will
find, gender discrimination; or racial discrimination or caste discrimination; religious
discrimination. Therefore we know the word discrimination only as the weakness of partiality.
That is the meaning.
But in vdnta discrimination is considered a virtue. And therefore what is meant by

discrimination; not only it is considered a virtue, it is considered greatest virtue in vdnta;
that is why the very book is called Vivkacmai. Discrimination-cmai. If you talk to
the politician, he will ask how do you say discrimination is the greatest ornament;
discrimination is learning the difference between two things, which are seemingly identical.
So discerning the difference between two things is called discernment, is called vivka; not
partiality. So therefore the student wants to know what discernment is and how do we do
that; can we pluck away tma from antma, to clearly shows this is tma, this is antma; how
to do that. So that is the fourth technical word; tma, antma, banda, vivka;
Then the student himself gets some more questions out of that. If the teacher is using the
word banda, naturally removal of the banda is called mka; therefore the student wants to
know what is mka; which is freedom from these shackles. Even though the word mka
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has not been used by the teacher; the teacher has talked about removal of banda. What is
removal of banda-mka. So that is another question that comes in the mind of the
student.
And not only that, he also wants to know how did this bondage come about. How did this
bondage come out; how did this sasra come about, because after all we always hear that
the Lord is all compassion; he is karu murthi; he is krip sgara; all these words he has
used; if Bhagavn is so sympathetic, so compassionate, why should Bhagavn create sasra
for us. And thereafterwards promising that I will liberate you.
, ; they have got the village
idiom; we make the baby cry by pinching and then try to console the baby by moving the
cradle. Why do we do this and that? Similarly, if Bhagavn is all compassionate, why should
he create a sasra and then why should he create the jvs, and why should he push the
jvs into the sasra sgara; and thereafter promise that I will lift you. So therefore how
did the bondage come about. So all these questions comes in the mind of the student;
therefore he gives seven questions to the teacher in this slka, 49th. This is the key verse of
the Vivkacmai; so you should remember this slka. 49th verse is the key verse. The rest
of Vivkacmai; that is about 540 verses or so, are answers to these seven questions.
The student puts the question in one verse; and the teacher is going to answer in 500 and
odd verses. And therefore later, when I finish the first question, I will say now we are entering
the second question; then you should not blink at me; what is the first question; and what is
the second question, etc. When I say first, second, third, etc. I am keeping in mind, the 49th
verse; ; . This is from 49 you
should feel familiar at least.
So what are the seven questions we are going to get. Before that he is introducing the seven
questions in the 48th verse. 48th verse is the introduction to the seven questions and 49th
verse is the seven questions. He says: Hey Svmin, Oh Lord, the iya is no more looking at
the guru as even a person; he has raised the guru to the status of Bhagavn; therefore he is
addressing Hey Svmin; Oh Lord; aya prana maya criyate; this group of seven questions
is presented by me to you; so this group means what, referring to the 49th verse. The
following group of seven questions is presented by me to you; krpay ryat. So may you
listen to those questions kindly.
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And for what purpose I am giving the question. You should not just give me prasdam and
send me away. Questions are for answers. Therefore he says yat uttaram aha rtva; I
would like to get answers to these basic seven questions; So yat uttaram prasnnm uttaram;
sapta prasnnm uttaram aha srtva; I would like to hear. In fact the entire vdnta stra
is sapta prana uttaram only. And any topic in vdnta can be in one of the seven in this lot;
any topic will come under one of these seven alone.
And I want to listen from whom; bhavn mukht; so do not say that the reply is in that book;
go and read, do not say go to this person and that person; do not send me away; bhavn
mukht rtva; I want to hear from you only. So bhavn mukht means your mouth; I want to
get direct teaching. And by listening to the answers, aha krtrtha sy. So that I will
become krtrtha, krtrtha means fortunate, blessed, fulfilled; that is best translation;
fulfilled I will become.
Because the word fulfilled is in two senses; one meaning is emotional fulfillment; that I get
total emotional satisfaction in life. I do not miss anything in life. There are people who say
that I have got everything in life but nobody to love me. That is called emotional need. And
physical need we know; money, house, shelter, etc. physical fulfilment; there is something,
intellectual satisfaction. If certain fundamental questions are not answered, that is intellectual
dissatisfaction; the word fulfilment indicates all this satisfaction. Physically, emotionally,
intellectually. And not only that, philosophically also, the word fulfilment has got a meaning.
In vdnta alone, a person ultimately comes to know that Aha Pra asmi; I am not an
insignificant entity in the cosmos; because the more we study the creation, the more we
know how small we are. Astronomy says; there are millions of galaxies; out of which our
galaxy is only one. And in each galaxy millions of stars are there; of which our Sun is only one
ordinary star. And among each star, so many planets are there; and among that, earth is only
an ordinary planet; not even the biggest. In the planet, seven continents are there; of which
Asia is only one continent. Then one country, one State and one village, one street, one
house and there also I cannot claim the full; I am only one of the ordinary person. Everybody
feels like that.
Now, the more I study, the more insignificant I feel; Therefore no science makes he feel
significant. Therefore vdnta is the only stra which says that not only you are significant,
not only you are very significant; it says you are the only significant one Tvam Brahma asi.
And the whole cosmos consisting of millions of galaxies that cosmos is resting on you. A
vdantik student can say Brahmaivahaidamjagatsca sakalam chinmatravistaritaa; whole
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universe rises in me and exist in me and rest in me; if I get this knowledge; tell me what type
of fulfilment it must be. That is called the fulfilment of mka pururtha.So here kritaarta
means mka pururta prpti. Philosophical fulfilment, which includes intellectual
fulfillment, which includes emotional fulfilment, which includes even physical fulfilment. Such
an all-encompassing philosophical fulfilment is here referred to as krita arta; krita mka
pururta, I will become. This is the introduction to the sapta prana.
Now we will see the seven questions.

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k nma banda kathama gata
katha pratihsya katha vimka |
k:'svantm paRma ka tm
tayrvivka kathamtaducyatm ||49||
So this is the key verse, I said; the previous slka is the introduction to the key verse. This one
is the key verse on which the entire Vivkacmai is resting. So we will see, what are the
seven questions; No.1: k nma banda; what is the bondage that is talked about in all
philosophical literatures. This word banda is used in all Indian philosophical literature and
this refers to spiritual bondage, which is otherwise known as sasra. So the word sasra is
known to everyone; and in fact people even introduce, samsri
; and they tell it smilingly as though it is M.A., M.Sc.,
qualification , they introduce. So the word sasra is very very popular; and in Tamil
Nadu, it is worse, because wife is called sasram . Sasra
; poor wife; which means all the bachelors are mukts. Even the grhasths
may think that way. And all the sanysis should be mukts;
Vdntam . So if wife is sasra, poor wife has nothing to do with sasra.
Anyway that is an idiom; sasra means spiritual bondage. Bondage resting with the basic
self. Self identity problem. This is called spiritual bondage; k nma banda; question No.1;
what is bondage, what is sasra.
Question No.2; kathama gata; how did this bondage come; what is the cause of
bondage; this is question No.2;
Then question. No.3: katha asya pratia; how does this bondage continue to survive; how
does this bondage continue; pratia means what continuation; permanence; persistence;
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how does it persist; that is another better word; because you find in the creation anything
that we experience goes away by itself in course of time; anything you see wears out in
course of time. That is why there is a slogan also given; whenever you have got a problem; all
the time remember that this will also go away; pass way; because that is our experience. The
problem comes; the time will find a remedy; and even if the problem does not pass away;
? even if the problem does not pass away; at least the person
passes away. So this is our experience. In due course, everything dies and goes away.
Similarly can we say that this bondage also in natural course will disappear? We find that
unfortunately all other local problems seems to come and go away by themselves; but this
sasra bondage is such a unique thing, that it does not have a natural death; every other
thing including stars have a natural death. We have got supernovas;
; the stars after sometime, they will explode and disappear. So even
stars seems to have a natural death; but I find this sasra does not seem to have natural
death, which means, without my effort this sasra as eternal as Brahman is. That is why
often in the scriptures, sasra is also said to be eternal.
na rpa masyaiva tathopa labhyate, nantho na chadir na cham prathistha.
In the Bhagavad Gt; 15th chapter, Krishna describes the problem of sasra and says na
antha; it does not have an end; it is eternal; what do you mean by eternal; it does not have a
natural death. In fact, even death is not an end to sasra; even death is not an end to
sasra because, punarapi jananam, punarapi maraam. Therefore it continues in
the form of birth-death cycle; and therefore the sasra seems to be what? a persistent one;
how does it gets the nourishment. That is called prathia. From where does sasra get
such a nourishment; that it persists on and on and on; not only birth to death it continues;
not only death after death it continues; even sri pralaya will not put an end to sasra.
Even pralaya cannot put an end to sasra, because according to scriptures, even during
the pralaya, these jvs, samsris continue and in the next creation, again the samsari-jvs
appear. Therefore death does not put an end to sasra; even pralaya does not put an end
to sasra; where does it gets this tenacity; persistence; therefore katha pratia; what is
its nourishment? What is its life-line. This is the third question.
The fourth question is katham vimka; how can we free ourselves or give up this persistent
sasra; that which does not have a natural death; therefore we will have to specifically work
for getting rid of this sasra. Because there are some people who say you need not work
for meeting God; we are all going Godward only; we are all knowingly or unknowingly
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Godward only; in due course, everybody will attain God. If such a statement is made, what
will we understand? , stram
; ; one day we will also reach
God; and they also give the example of rivers also; just as rivers ultimately merge into
oceans, you will also ultimately merge into Brahman, God; but that can create a
misconception; that mka is a natural process. Here we say No; it is never natural; it requires
our effort; our initiative; our hard work; and how can we do that; katham vimka; how is
freedom from bondage acquired or how is this shackle broken. This is the fourth question.
Then comes the fifth question. kaha asaui antma; what is antma? That is a technical word;
if you translate into English it only means not-self. tma means self; a means not; antma
means non-self; what do you mean by non-self. And how did the student get this word;
because the teacher has used this word, in the 47th verse, second line. Since the teacher has
used this technical word, the student wants to know. So ka asaui antma; what is non-self?
This is the fifth question.
Then comes the sixth question; parama ka tm. What is meant by paramtma?
paramtma means the real self; the true self; the supreme Self. Why we have to say the real
self; we have to add the word real self because there is fake ones; you talk about; you ask for
the genuine one; cassette ; anything you find that there is a fake one; and
they say we are good in making the fake one; therefore we have to ask for the genuine one.
Why do we add the word genuine one? because there are fake ones. Similarly parama tma
means the genuine Self. What is that? This is the fifth question. And this word parama also,
the student has gathered from the teacher's statement in the 47th verse, first line,
paramtmanastava.
So sixth question is over; tma and antma; and then comes the seventh and final question;
tayrvivka katham; how can one discriminate between; or differentiate; how can one
differentiate tma and antma; genuine self and fake self. And why does the student ask the
question. Because normally when I use the word Self, what do I mean. Self
I; That is why when I want to withdraw money for myself; I say self-
cheque. But when I say "I'; I am only seeing one entity; and the scriptures are talking about
the genuine-I and the non-genuine-I; now the question is; I do not see anything else here; if
you ask a scientists, they do not even accept even a mind other than brain; for them mind is
nothing but brain alone; other than a bundle of bone, flesh, blood, etc. I do not see anything
in this one individual; where am I to find out; what is the genuine-I and what is the non-
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genuine-I. Should I take that the heart is the genuine-I and the kidney is non-genuine. And if
you are going to talk about a mind; if the mind is brain or something else. Is there some
substance called mind; which is other than the brain; which is in the brain; and if there is such
a thing called mind, does it die at the time of the physical death; or does it survive and if
there is such a mind which survives; can I call it the genuine-I and the body as non-genuine;
or is there something other than the mind; all confusions; and as far as science is concerned,
it has not accepted even something called Mind or skma arra. Science knows and
accepts by scientific method, a stla, physical body only. Skma arra ,
stram . And science has neither proved it nor disproved it; mind is a
mystery for science. And as long as it is not proved through scientific method, they would
not accept. They will accept it only as a neurological phenomenon, or an electric impulse.
What is sorrow? One type of electrical impulse. What is depression? Another type of
electrical impulse; it is all phenomenon. So skma arra discuss ;
kraa arra discuss ; tma. Therefore
the student wants to know what is this individual personality and how do you dissect the
individual personality and find out the what is the genuine-I and what is the non-genuine-I.
Katham. How to do that? Like the frog dissection. Can you do that? body ,
vdnta lab , cut , tma , can you prove all
those things. So katham tad ucyatm.
Let answers to these seven questions be given by you: Oh. teacher. This is the question or
the list of questions. And in Sasrkt this is called pariprana; pariprana means specific
directed question. And only then the teacher knows what the student wants. Or the teacher
takes everyone as a vdantik student. And this person has come to receive some vibthi and
Svmiji business start ; just give some vibthi and bless me;
, you sit here and sdhan catuaya sapanndi adhikria ,
watch . So therefore you should know whether the
student wants a simple vazha pazham blessing; or whether he is interested in the deeper
most knowledge. Therefore how will the teacher know. The student should be specific and
therefore it is called pari-prana.
Now what is going to be the teacher's response. That comes in the next verse. No.50.
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rguruvca |
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dhany:'si krtakrty:'si pvita t kula tvay |

yadavidybandamukty brahmbhavitumicchsi ||50||
First the teacher congratulates the student in the first three verses. In fact, up to verse No.71,
is the general remark of the teacher. From 50 to 71, it is the teacher's general remark
congratulating the student and talking about the glory of this topic and the actual teaching
begins from 72 only. From verse 72 the teaching begins but before that, the teacher
congratulates the student, for asking such a question, so that the student also feels fine.
Always student should have a like attitude; then only absorption takes place. And not only
that, the congratulation is a real one also because majority of humanity is not interested in
these seven questions. If you put these seven questions and distribute a pamphlet, how
many of you would ask to know about this seven questions. Many people do not have the
question themselves. That is why am I born? What am I doing in life? What is going to
happen to me after death? Is there some real purpose in life; as akarcrya says: kastva
k:'ha kuta yta, k m janan k m tta; this basic philosophical questions do not
come to 90% of humanity, because they are pre-occupied with artha and kma; yga and
kshema. Acquisition and preservation. As Dayananda svmi says first I have to acquire for me
and preserve, thereafterwards for the sake of the children. So therefore I should give them
flat , company
. So I gave got all the responsibility; and thereafterwards for the
grandchildren I have to settle; and therefore throughout the life, most of these people are
bothered about artha, kma, yga kma; you interview any person. In Tirpati there is a
big queue; . Will he say that I
want answers to the seven questions; you ask; answers? seven questions? ?. So
90% of the people do not have these questions at all. And out of the 10%, who are aware of
the seven questions, out of this 10% itself, 90% they have these questions, but they are not
bothered seriously about the answers; that means that these seven questions have not
become a burning issue for them. ; ;
, I am running with the jtakam to this person; I am going for the
employment; I am going for this etc. Because I have got duties to perform. So therefore,
majority does not have the question and in that minority also majority are not serious. That is
there are a few people for whom this has become the only pursuit of life; such are rare ones;
and here the student happens to be one; who has dropped everything and who has come to
find an answer to the question; and therefore the teacher says: dhanya asi; you are indeed
the fortunate one; blessed one. And not only that, krtakrtya asi. In fact you are a fulfilled
one. Liberated one. In fact this statement is not really true, because the student has come
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for liberation; how can the teacher even before the teaching saying that you are liberated.
Teacher is bluffing. Here the idea is you have got a serious desire to remove this and you
have come to the right place and therefore liberation is guaranteed.
Liberation requires only two conditions. The questioner must be serious. Should not be
casual; ; class
. difficulties
class ;
; class ; because the other
members of your family found that your presence is uncomfortable at home; they said
some would be doing some , you go there; because
they pushed, I came. I am not telling that you are all like that. Just telling all these things are
aspects. Therefore you should not be any such casual thing. The student must be serious;
and the teacher must be confident that I have this answer. Seriousness of the student and
confidence of the teacher; the result is more than 100%. Here the teacher knows the student
is serious and the teacher is confident.
Therefore the teacher says: you are liberated; do not worry. So krita kritoyosi; and not only
you are free; t kula tvay pvita; you have sanctified your family by being born in that
family. In the scriptures, it is said that if a liberated person is there in a family, it will bless not
only the liberated person, it will bless seven generations, it is said. Not only the immediate
family, but previous generations, previous generations; in fact the impact of a jni is so
penetrating; and therefore you have sanctified your family. And why you have done so;
because brahmi bhavitham icchthi. you are desiring to become one with Brahman. In
short, you are desiring for mka; you are desiring for vara prpti; people go to temple,
not for vara prpti; but through vara , they want some other prpti;
; . Suppose you are going there, to get a house, so that you will get by the
grace of the Lord, and the Lord asks; shall I come to you;
; you want me to give me this and that. So therefore
dharmartha kma icchvaha of the seekers would send away the Lord even if he wants to
come; but here you have come here not asking for some other thing; you are coming me for
asking or getting myself. So Brahmi bhavithum icchti; you want to attain Brahman. How,
avidy banda muktya; by giving up the ignorance and misconception. Ignorance and
bondage. Ajna plus adhysam; ; Avidy means ajna; banda is
equal to adyaa; ignorance and misconception, muktya means giving up; destroying,
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eliminating. So you want to become Brahman by removing ignorance and misconception;

nobody asks for that you are a rare one; and therefore indeed blessed you are.
more in the next class.
Hari Om.
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rguruvca |
dhany:'si krtakrty:'si pvita t kula tvay |
yadavidybandamukty brahmbhavitumicchsi ||50||
ramcanakartra pitu santi sutdaya |
In the 49th slka, the student has asked a set of seven important questions which are the
main questions of Vivkacmai and the rest of the text, beginning from the 50th verse
onwards is going to be the answers to these seven questions. The whole Vivkacmai is
presented as answers to these seven questions only. And by way of answering these seven
questions, akarcrya has brought out all the important topics of vdnta stra.
Now the guru begins his reply from the 50th verse and from verse 50 up to verse No.71, it is
guru's appreciation of the student and he makes certain general comments also. Guru
appreciates the student because there are only very few people who recognise the
importance of mka. People understand the value of artha and kma and a-little-bit-more
evolved-people, educated-people, socially-conscious people. They come to know the
importance of dharma, but to appreciate the value of mka; one should be a-little-bit-more
beyond the dharma consciousness. It requires a spiritual dimension also; which very rarely
people have. A verse was said manuyatvam, mumukutvam, mahpurua saraya
durlabham. Therefore the highest. Some of the people can know only dharma. 90% will go to
artha kma, and 8% may go to dharma, i.e. values, social harmony, prosperity, love, kindness,
compassion, helping the other people, they all will come under dharma; but only 2% or 1%
or less than 1% will appreciate the value of mka. Even after studying philosophy or
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vdnta, they ask the question, it is n't selfishness that I am working for liberation. I am not
interested in liberation; I would like to dedicate my life for social upliftment, etc. I do not
want mka. There are some people who positively criticise mka and say that a dharmic
life of sacrifice is superior to the pursuit of mka; again not understanding what is the
concept of mka.
And therefore, if there is a sincere person who gives top priority to mka, he has to be
congratulated, whether he succeeds or not is a different thing, but the very sincere desire
requires congratulations. And therefore the teacher heartily congratulates the student to
glorify him by saying dhany:'si; indeed you are fortunate; krtakrty:'si; soon you are going to
discover fulfillment, because it is only a matter of wisdom and no expenditure is involved; no
other worldly qualifications are involved; it is a matter for understanding. And because of
your sincerity, you are bound to know what is what. And not only you are great, pvita t
kula tvay, you have sanctified your entire family and seven generations by seeking this
mka. Because yad avidy banda-mukty. So you are struggling to release or give up the
bondage caused by ignorance. And by removing the ignorance, you are desiring to become
Brahmi bhavitum icchti; you are desiring to become Brahman. Brahman means the infinite.
Because Mka is defined as Brahma bhva. And that is why we say mka does not come
under selfishness because when we look at the pursuit of a person, that he withdraws from
the society, withdraws from the family and goes to what you call serious pursuit of mka, it
looks as though she is utterly selfish. But the pursuit of mka is the expansion of the I from
identifying with one's family or one's society or community; through mka he is expanding
the I to identify with the entire cosmos.
So therefore vdantik pursuit is not selfish withdrawal; but vdantik pursuit is

accommodation of the whole universe within the meaning of the word I. That means a truly
mukta purua; identifies with not only his community, or his family but identifies even with
an ant or plant, and that is why adv sarvabhtn maitra karua va ca; He is an
embodiment of compassion and friendship and not only that, other people may serve the
society but they have to serve themselves also because they have personal needs and family
needs. But when a person becomes a sanysi and gains this knowledge, in fact, he need not
work for anything for himself, the entire life is available for the service of the world.
Therefore a sanysi is not a selfish person but he is the most selfless person, more selfless
than a dharmic person. Therefore Mka is not inferior to dharma; but mka is superior to
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dharma. And therefore, Brahmibhavithum icchti; you want to accommodate the whole
creation in you. That is you want to attain mka.
Continuing.
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ramcanakartra pitu santi sutdaya |
bandamcanakart tu svasmdany na kacana ||51||
So everyone, every human being has to fulfil the four pururtas, dharma, artha, kma and
mka. So this is the duty; in fact, the intrinsic urge of every human being. So artha and
kma is the fulfilment of the needs of the lower personality. Just to have physical security
and also physical pleasure or entertainment, every human being needs from the level of one
personality.
And if a person grows higher, a little bit more; he no more happy with the near fulfilment; he
feels that he has to do something to the society, something to the other people, the need for
fulfilment of certain values. These are all higher needs of an individual; they call need for self-
esteem. I want to be a dhrmic person; I want to tell the people that I have given so much
money for the institution; these are the needs of the higher ego. The lower ego needs artha
kma; the higher ego needs dharma. Everybody wants to present himself or herself as
dhrmic person.
And then still when you go to higher ego; there is the spiritual need which is called need for
mka. They call it hierarchy of need. First security; then entertainment; then self-esteem;
then self-actualisation; use ; in our language,
artha, kma, dharma and mka. Mka is also a need in the sense that mka indicates the
highest growth that a human being can achieve.
And this is also a need, because if you study any being in the creation, even a plant or
animal, you find one thing common to all and what is that; everything is growing, growing. A
plant. You need not request a plant to grow; it is natural urge to grow. And if there is any
obstruction like ceiling or something, if you keep the plant inside the house, it will go
through the window and grow. An animal also wants to grow. How much; maximum; as
much as it can grow. Therefore growth is not something which you choose but growth is
something which is intrinsically thought by all beings; it is a natural urge. But the only
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difference between animals and human beings is, in the case of animals, the growth is only
physical.
But in the case of human being, the growth is not only physical but also emotional. By
emotional growth I mean the capacity to love care etc. for all the entire humanity. Love for
all. Similarly, intellectual growth, i.e. knowing about everything. That is why science cannot
remain quiet because they want to know what is star. they want to know; they means what;
the entire humanity wants to know. Knowledge wise growth and spiritual growth. All these
are the innate urge of every human being. And mka represents the highest growth
possible; that is pratvam; the infinitude.
And in these verses akarcrya says that the dharmrthakma needs can be fulfilled by
ourselves and we can fulfil these needs helped by other people also. I can fulfil by myself or
even if I do not have time or capacity to fulfil; the other people can fulfil my needs; I want
money or a father wants money; he does not have the capacity to earn; the children say;
father do not worry; I will earn and provide. Artha need, somebody can fulfil. What about
kma need; pleasure or entertainment. Father wants to have some video programme at
home. The son can say: do not worry; ;
I will provide you a TV, a VCR, VCP; . Kumbbhika programme I will
play for you; cinema programme I will play for you; . Kma need I can fulfil
for me or somebody can fulfil.
Even dharma need, even though I have to do my duties and karma, stra says in some rare
cases, children or other relations can do karma on behalf of the father. Suppose father wants
to do sandhyavandanam or radda or any other karma; he is not physically fit; stra say
you can give the power to your son; there is a ritual; that power of attorney use
sign , ; you can give the
power to the son; and the son has to do sandhyavandanam twice; one for him and one for
the father.
Similarly radda also, the son can do radda on behalf of the father, if father is not well. So
that means what; even dharma needs can be fulfilled by other people. Whereas when the
question of mka comes, there is difference. What is that? For the sake of the father, son
cannot say I will get knowledge on behalf of you. When son gets knowledge, who will get
mka?; son will get mka, father is not going to get mka; and son cannot even hand
over; upaiad ; upaiad ;
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; , 6 upaiad ; 3
upaiad knowledge ; I will gift it to you; or the father does that on
behalf of the son; he writes a will, I have got brahmajna and therefore I am going to Will
it for you. ?
Therefore akarcrya says YOUR MKA NEED YOU ALONE HAVE TO FULFIL; therefore never
give a complaint, I have no time; do not say; you have to fulfil dharma artha kma; you have
to do your duties due to your family. Your children; your wife; your husband. But never say I
do not have time for mka; I will ask my son to do that for me; my grandson to do that for
me; never; you have to find time; we do not how; you have to find time and gain knowledge.
If you gain knowledge, you alone will get benefit. If your husband or wife gains knowledge,
she or he alone will benefit.
And therefore he says: ; ramcanakartra pitu sutdaya

santi; suppose father is bound by ra. ra means what? debt; ; ra means
or debt; and because of this debt, this father is bound. he is enslaved by the one who has
given money to the lender. Now the father has to be released.
example . Now father is bound by ram and father has to be released and he
does not have the capacity to earn and released and he has to be helped by whom;
sutdaya santi; the son can do that for the father. That means son can release the father
from the bondage of debt; suta means son; dhi padt ptri also; now the daughters are
also earning. akarcrya did not know perhaps; therefore in his time only men were
working; but now even girls are more responsible than the boys; and therefore the girls can
earn and also release the father's debt; whereas, bandamcanakart tu; father has to be
released from sasra bondage; several children complain also; the father or mother sits
and worries; why can't you come to the class; class ; I will give you
cassette; ; they will say No no no; I am not
interested.
So the children are helpless; because what father has to do, father alone has to do. What
mother has to do, mother alone has to do. As they say, seven people can take a horse to the
water front; but the horse alone has to drink. Similarly, children may be ready to provide all
the conditions for knowledge but the father alone has gain it; nobody else can do. therefore
he says: bandamcanakart; a person who releases one from bondage is svyam va; oneself
only; tasmt anya kacana nsti; other than oneself nobody else can do that. And when we
say nobody else can do; it includes even Bhagavn.
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Even Bhagavn cannot give us mka; you know why; even Bhagavn cannot give us mka,
you know why, because mka need not be given; unfortunately or fortunately by anyone,
because mka is my very nature. If it has to be given, Bhagavn can give; but it is already
my nature; what is required is I have to know or discover the fact that I was released, I am
released, I will be ever released. In fact, I cannot be bound. Therefore what Bhagavn can do,
not giving mka; he can give the condition for discovering this fact. This is all Bhagavn can
do; and those conditions already Bhagavn has provided. Manuya janma is one condition.
buffalo Tatvamasi ; Aaaaaaay . So
manuya janma is the condition; and we should be born in a vdic culture; that is also given;
because vda alone says Tattvam asi; all other religions say that you have to get mka; and
it can provide the stra; it can provide all these conditions; the only grace of Bhagavn is
providing the condition; but the knowing, discovering the fact, I alone have to do. Therefore
na kacana means even Bhagavn cannot help me; therefore only mka is called a
pururta; it is not vara anugraha; vara anugraha is manuyatvam; mumukutvam; and
mah purua saraya; mka is purely my effort.
And therefore you have to work for that. And whoever is working, has to be congratulated.
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mastakanyastabhrdrdukhamanyairnivryat |
kudhdikrtadukha tu vin svna na knacit ||52||
Another example akarcrya gives. The example is for what; we alone have to work for
your mka; nobody in the family can do that for you. So your husband or wife; son or
daughter; not even your guru; not even your ia dvat can do that; you alone have to do.
Another example is given. mastaka nyasta bhrh. Suppose a person is carrying a load on his
head; mastaka means head; nyasta means placed; bhrh means load; suppose a load is
placed on your head; and you are carrying that; and after sometime, naturally you are tired;
then if you want help from someone; certainly somebody can help; a friend, a relative; a
family member can say, ,
; so dukham anyaihi nivryat; other people can relieve you of the pain caused by
your carrying the load.
Similarly, in the case of dharma artha kma, your wife can help, your husband can help. In
fact you can help mutually. That is why some people, some husband say that you need not
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study the scriptures and all; so if you serve me. This is their argument. Wife duty
husband serving . So in that very very traditional. In all other things with regard to the
duty of husband, so many things are said; with regard to that, they comfortably forget; but
they remember only one thing and that is the duty of the wife to the husband; class
; ; ;
serve , . In fact, they may be right traditionally and even according to
tradition, if they do not do any social service and only do their duty towards their husbands
and children, certainly they will get as much dharma as a husband does to the society;
because bringing up a family and bringing up a nice set of children is a good service to the
society. So if they do not do any other social service, they perfectly take care of their family;
their dharma need is fulfilled. But still stra says their mka need cannot be fulfilled by
serving the family. Mka need is fulfilled only by what; gaining knowledge through vdnta
ravaa, manana, nidhidhysana. Therefore with regard to citta shuddhi, either you serve the
society or you take care of the family properly. Therefore wife is asked to do that
traditionally; husband is asked to serve the society; both can get citta shuddhi by taking care
of those respective duties; but when mkam ; husband also has to do
ravaa, manana, nidhidhysana and the wife also has to do ravaa, manana,
nidhidhysana.
. Therefore if any husband argues, you should do that,
; class ; because my ravaa manana
nidhidhysanam cannot be replaced by your ravaa manana nidhidhysanam. Taking care
of the family and bringing up wonderful set of children are still great service; we will get citta
shuddhi by that; we may serve the society or not; but even if he does not do that, he may get
citta shuddhi; but for knowledge he has to necessarily study the scriputures. And if the
husband says you need not; then he must be ready to as in Brihadarnyaka Upaiad,
Yajavalkya did that. Maitreyi did not attend Anna Nagar class. Yajavalkya himself taught
wonderful vdnta to Maitreyi and said that you are free to stay with me or go away also.
So the idea is knowledge everyone has to get. It cannot be through proxy; proxy method is
not there. Therefore he gives a beautiful example. kudhdikrtadukha tu; what was the
first example. Load on the head; son can share. But when father is hungry, can the son say:
Father, for you eating is difficult; because you have some infection in the throat; doctor says
nasal feeding to be done; intravenous feeding to be done, etc. that is all very difficult; my
throat is alright; therefore I will eat for you also; then what will happen; then the living also
the son has to do for the father; father will die.
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Therefore he says: kudhdikrtadukha tu; dukha means the pain caused by the hunger,
etc. sud mean hunger,thirst etc. nobody can relieve; svna na knacit; svena na; other than
oneself, nobody else can release you from the pangs of hunger and thirst. Similarly the
pangs of sasra you also have to release by yourselves.
Continuing.
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pathyamauadhasv ca kriyat yna rgi |
rgyasiddhirdr:'sya nnynuhitakarma ||53||
So a third example is given here. The example is rga nivraam. So if the father is sick; I am
taking father as an example; all the time it need not be father only; either mother or brother,
son or daughter, etc.; one member of the family is sick; the other people may be ready to do
everything else by bringing the medicine or going to the doctor and enquiring with the
doctors, etc. and all those things; it can do; but main cure is pathyam, auadha sv;
consuming the medicine is one thing; and pathyam, pathyam means what; the disciple that
go along with the medicine; that certain food items cannot be taken; that if it is a sugar
patient; you should not take sugar; and if it is pressure problem, you should not take, what
you call, salt; and if it is ulcer problem, you should not take, pui, kram, etc. or you have to
take these things; dos and or nots is called pathyam. And both of them are important for
curing the disease and who has to follow. The sick person alone has to follow; out of
compassion, the other members should not say you are taking antibiotics and the
consequent problem affecting your body; 3 days you have taken antibiotics; the last two
course, I will take. ; it is never possible. Only the sick person has to do it.
Similarly, samsri is a sick person and if he wants to give up sasra both the pathyam and
the auadham, the samsri alone has to follow. That is what is said here. Pathyam; pathyam
means the dos and donots; auadha sva cha; auadha sva means taking medicine.
Rgim kriyat; it has to be done by the sick person alone; not any other person however
close he may be. They may even say we are two bodies and one heart; made for each other
; we are two bodies and one soul
, dose, close. All out. They are all figurative
language, two bodies, one soul, etc. one soul in two bodies, all beautiful language to hear;
they are not all true; rgi alone has to follow these two.
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And rgyasiddhirdr:'sya. and recovery is possible for only that person, who has followed
these two. nnynuhitakarma; recovery of disease is never possible for another person's
pathyam and auada sva; another person takes to pathyam, he is paithyam.
; if another person takes to pathyam, he is fool; he cannot do that.
And if you see in all these examples, akarcrya has chosen such examples, that we are
not acquiring anything new. We are only removing something. So therefore hunger and
thirst problem he has given. Here also our aim is what; removing the hunger and thirst; and
similarly getting health also is not really getting health because, health is the natural
condition of a person. We never acquire health. We only acquire disease. If disease is natural
to us, we all will be born sick. Therefore what is natural and what is acquired. Ill health is not
natural and health is not acquired; on the other hand, health is natural; ill-health is acquired.
And how do you know that; what is natural and what is acquired. how do you know; very
simple. whatever is natural, you will be at ease with that; you will not struggle to remove that.
Whatever is natural, you are at ease with that and therefore you will never struggle to
remove that. When you are healthy, you do not feel at ill at ease; I am very uncomfortable;
why? I am healthy! So I am uncomfortable, I want to remove my health; does anyone say
that. No one says that. So whenever there is some unnatural thing in our system, a microbe,
a virus; or even a dust particle in the eye, that is unnatural. Then you find the struggle
comes, tears begin to come; if it is in the nose, you will start sneezing; if it is in the stomach,
either you purge; or you begin to vomit, one struggle or the other takes place, how long;
until that is removed. Therefore what is the law. What is natural you never struggle to
remove. Similarly, when you take the medicine; do you want to acquire health or do you
want to remove ill-health. You never want to acquire health because health is something
natural; you are only removing the obstacle to health; i.e. the removal of ill-health. Similarly
liberation is like health. Just as health is natural to everyone; liberation is also natural to
everyone; happiness is also natural to everyone. That is why anybody is happy, nobody
sends the condolence letter or sick card, recovery card. When you are very happy, I do not
send you recovery card; I wish you will recover from the problem of happiness; nobody
sends; and nobody enquiries also; ;
nobody enquiries; nobody sympathises with you because you are happy; but the moment
you are unhappy, people enquiry, ; what is your problem, why; because nobody
wants to accept sorrow or bondage.
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From that it is very clear, sasra is unnatural; or struggle is only to remove the unnatural
sasra; and once the unnatural sasra is removed; liberation is not acquired; you come
back to your natural state of liberation. This aspect akarcrya beautifully discusses in his
Mnukya bhyam introduction. This is beautifully discussed. That is why in Sasrkt health
is called svsthyam. A healthy person is called svastha; a beautiful word,
word included. svastha means healthy. Whether
you use in Tamil I do not know. In Malayalam we use;
; ? will ask that. In all languages,
Sasrkt words will be there; except in Tamil. Tamil is some kind of a parallel language to
Sasrkt. And all other Indian languages, whether it is Marathi, Hindi or Telugu or Kannada or
Malaylam or Gujarathi or Bengali; most of the words will be Sasrkt. Tamil is slightly
different. So in all languages the word will be there; svastha. What is the meaning of the
word svastha you know; sva means one's own nature; svarpam; sva is equal to svarpam;
sta; sthiati iti sta; svastha means you are remaining in your natural state. And that is
called health; That means what; health is your natural state; and asvastha means what; you
are in unnatural state; English you see; dis-ease; disease; you are not at ease with yourselves.
You are in unnatural condition; by going to doctor, you are not acquiring health; because
health is your nature, you are removing something unnatural from you.
Similarly vdnta says mka is not given by Bhagavn, not given by guru; not given by
stra; mka is your natural state. Freedom is your natural state. You are born free. And
then all the gurus are doing what? They are not giving you mka; they are only removing
the unnatural state of sasra; which is an impediment. And that is why argya example by
akarcrya here. And here this example is beautiful example. You can extend it a little bit
further. To come back to your natural healthy condition; which means removal of the
unnatural condition; your sdhan is two-fold. What are the two sdhan; pathyam; auadha
sva. Taking medicine. Sugar medicine or insulin.
or whatever it might be. medicine taking is the main one to cure the disease, but as
important as medicine is the pathyam, the attendant dos and do nots. Suppose one side I
inject insulin and another side laddus are entering. Medicine is taken, but the pathyam is not
observed. They ask you to walk. Walking is very important. They say sugar can be managed
without any medicine, if only you can do regular exercise. So that means what, without
pathyam, medicine is useless and there is another person who observes all the pathyam, but
he does not take medicine. Then also it will not work. Therefore which is important if
somebody asks, I should answer both are equally important. Both are equally important.
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Similarly for getting mka also, two things are there; pathyam and oushada sva. And what
is auadha sva; vdnta ravaa manana nidhidhysana, is the medicine. Without vdantik
medicine, mka is definitely not possible. The vda itself says: na vda vin manute sam
brihantam; without the study of scriptures mka is never possible; whether the scriptural
study is for long time or short time; that all depends upon the condition of sickness.
Duration is not compulsory, but the pursuit is compulsory. There may be some highly
evolved people who casually heard tatvamasi; they did not even directly hear; they overheard
Tattvamsi and got liberated, they tell in stra; indirectly they heard. But the idea is what;
scriptural study or indirectly, short term or long-term cannot be replaced by any other
sdhan. It is a must, because that is the auadha.
But at the same time, stra warns that any amount of vdnta ravaa manana
nidhidhysanam you may do, it will not give you any benefit, unless you follow the pathyam
also. Without the pathyam, all your study will make you a wonderful scholar. You can write
books. you can eloquently comment. You can get a degree. But will not make any difference.
That is why home also people say class , ; because they do not
find any change in us; then what is the use? wasting the time and energy and all those
things. So therefore wherever is the snag; auadha is there; pathyam is missing. What is
pathyam; sdhan catuaya sapatti is the pathyam.
Ask the question. What is the level of vivka. What is the level of vairgya. What is the level
of ama, dama, uparama, titika; do not ask me what is ama, dama, etc. I will get heart
attack! So therefore ama, dama, uparama, titika, radda, samdhnam, and finally and
most importantly thvra mumukutva.
If sdhan catuaya sapatti pathyam is not there, vdnta ravaa manana auadham is
not guaranteed to not work. guaranteed to not work. But one consolation is there. Suppose
without following the pathyam, a person does vdnta ravaam; nidhidyaanam
; ravaa manana is there; then one thing is there; that will
not go waste. That will not go waste. It will remain inside like certain second world-war
bombs, which are lying here and there; you read the newspapers, after 50 years, they see
and the bomb explodes after that.
So it is potentially there inside; it does not function, because the condition for functioning is
not there. Therefore without pathyam you study vdnta, you may not get benefit
immediately; but the ravaam will never go waste; , class
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; . ravaam will never go waste. It will

remain like the time-bomb inside; you may feel the importance of sdhan catuaya
sapatti after 20 years. ; Svmiji
. Tatva Bdha first lesson I had
left it. Now I understand even though sdhan catuaya sapatti is the first lesson in Tatva
Bdha, that is the extremely important, now only I understand. You may understand it after
20 years; and seriously try to acquire them;
Then what will happen; as you acquire sdhan catuaya sapatti , the time-bomb (the
example is not a good example, example
) the time bomb of vdnta will explode after 20 years into mka. Mka
explosion will take place. Suppose the idea is either you have to acquire sdhan catuaya
sapatti before vdantik study, or during vdantik study or after vdantik study. That is your
choice. but only when both of them combine together the result is achievable. Why, because
sdhan catuaya sapatti is pathyam, vdnta ravaam is the auadha sva.
Continuing.

|

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vastusvarpa sphuabdhacaku
svnaiva vdya na tu paitna |
candrasvarpa nijacakuaiva
jtavyamanyairavagamyat kim ||54||
Another example. akarcrya wants to emphasise that you have to work for your mka;
repeatedly, because there are lot of misconception with regard to this. Because there are
certain systems of philosophy, who have concluded that mka is the Will of God only. So
you have no say over mka. Bhagavn alone has to decide mka and they also have some
supporting upaiad mantras also;

nyamtm pravacanna labhy
na mdhay na bahun rutna |
yamvaia vrut tna labhya
tasyaia tm vivrut tanm svm || 23||
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There is a controversial mantra; which also seems to support this view.
If Bhagavn decides you will get mka, no sdhan is required. If Bhagavn has decided
against your mka, any amount of sdhan you do, it is useless.
. Either way, your sdhan is useless. Why? If Bhagavn is favourable, sdhan is
not required. If Bhagavn is not favourable, sdhan are useless. Therefore either way, they
say you have to only do aragati; we have only do prapatthi and just remain;
, prapatthi applications ; therefore you do
the prapathi or aragati, which is a ritualistic process, and they say that afterwards
Bhagavn may take your application at any time. And if Bhagavn does not consider,
approach through Mrs. Bhagavn. Thyr; therefore if she makes the recommendation; even
the Mrs. ; therefore I do not know; the other person
recommends; recommended by universal mother, universal father decides to give mka to
you. Therefore do not do all these things; aragati; sarva dharmn parithyajya maam va
araa vrja; ; ; aha tvam sarva
paapebhya mka ishyami bhratha. These verses are confusing verses. The people have
concluded that Bhagavn will give mka.
Here akarcrya wants to take out all that false notions and he put the responsibility on
your head and says: You have to work.
More later.
Hari Om.
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|
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pathyamauadhasv ca kriyat yna rgi |
rgyasiddhirdr:'sya nnynuhitakarma ||53||

|

||||
vastusvarpa sphuabdhacaku
svnaiva vdya na tu paitna |
candrasvarpa nijacakuaiva
jtavyamanyairavagamyat kim ||54|
In Verse 49, we found the main set of questions asked by student and the entire
Vivkacmai is an answer to these seven questions alone. And through these answers all
the important aspects of vdnta have been brought out and the teacher begins his answer
from the 50 verse onwards; and before directly answering the question, first the teacher
appreciates the student for his interest in tma jna; because it is a very very rare
teaching. Mka seekers themselves are very few. Among the mka seekers also, very few
know that jna is the only means of knowledge of mka and even among the seekers of
knowledge, only very few know that vdantik study is the only means of knowledge. And
even among the seekers of vdantik study, still very few only know that it has to be done
under the guidance of a guru.
Thus the one who asks for this knowledge, through the study of vdnta, under the guidance
of a teacher is the rarest one and therefore the teacher glorifies the student and he also
points out that in the case of other pururthas, dharma, artha and kma, one can fulfil the
desire through somebody else. One need not directly work for their fulfilment; we can
engage someone to do that; even in the case of rituals; there are many people who say that
in our house, saptaathi pryaam takes place. They say every pournami, every Friday, etc.
And suppose you say it is wonderful; and how many hours you do the pryaam; and they
say that No No No, we have engaged a priest who will do the pryaam. And suppose I ask
how many hours does it take him to do the pryaam; then they say I do not know because
I have paid him and I go wherever I want to. They come and they do pryaam, and they go
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away. But still this person will get the benefit because that priest will take the sakalpa for
the benefit of this person, I am doing this pryaam. Thus in the case of worldly
pururtaas, in the case of ritualistic pururtaas, I can engage someone to do things for
me; but in the case of mka, there is no question of proxy; I myself will have to work.
And akarcrya wants to emphasise that; and therefore he gives various example, one
example he gives what; removal of the hunger. When my hunger has to go away, I alone
have to eat; I cannot engage someone to eat for me; Similarly another is removal of disease.
When I have to remove the disease, taking the medicine and also following the discipline, I
alone have to do, I cannot engage someone to do that. Similarly in the case of mka I have
to work.
And the same idea is continued in the following verses, and we are seeing the 54th verse,
wherein he says, that this knowledge also has to be gained with the help of my own intellect.
The knowledge has to be gained with the help of my intellect only. I cannot use somebody
else's intellect to gain the knowledge. So some other intellect may be scholarly; some other
person might have pure intellect. Sdhan catustya sampanna intellect no use; I will have to
use, unlike a pen; suppose your pen, often it happens; careful
; we start and it does not write; and if your pen does not write,
you can borrow somebody else's and write. And suppose your intellect does not listen.
Suppose can you ask: intellect ;
copy ; you cannot do that; for that
he gives an example. If there is a beautiful moon and you want to enjoy that moon, you have
to use your own eyes alone; somebody else seeing the moon and giving a beautiful
description of the moon also will not help. If I have to enjoy the benefit; I should see the
moon with my own eyes. Somebody else seeing is also useless; for me; useful for him; and he
gives a brilliant description also; both are useless. I have to get aparka jna, with the
help of my own buddhi.
This is the idea here; vasthu svarpam, vasthu means reality. The ultimate truth is called
vasthu. So in Sasrkt the word vasthu has got two meanings; one meaning is any object in
the world is called vasthu; any object in the world is called vasthu, a chair can be called
vasthu, pen, book, any object; this is one meaning; but in the context of vdnta; the word
vasthu has a specific meaning and this is paramrthika satyam; the absolute reality. And the
corresponding opposite avasthu means mithya or unreal.
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Therefore in vdantik context world is avasthu; body is avasthu; everything up to mya is

avasthu; there avasthu means unreal; Brahman is the only vasthu; it means reality. It is
derived from the Sasrkt root, vas, to exist. vasathi; asthi, sarvadha asthi ithi vasthu; that
which exists eternally. That which is unnegatable is called vasthu; in short satyam. So vasthu
svarpam means the nature of reality; svnaiva vdya has to be known by oneself. The
nature of reality has to be known by oneself through what means, sputa bdhacaku;
through the eyes of clear understanding; through the eyes of clear understanding; bdha
means jna, sputa bdha means clear jna, caku means eye; jna caku
vdya.
And why does he use the word jna cakuu; because the ordinary eye can never know the
reality; and therefore we require the eyes of wisdom. That lone is symbolically represented in
the purs as the third eye in the forehead; it is a symbolic eye of jna. Many people
think that there is a physical eye in the forehead and they try to open it; ;
screwdriver use ; so do not take it as a physical eye; there is no such thing;
some people call it aj cakram; and even aj cakram is symbolic; there is no such thing
called a physical or subtle eye; if at all you call it subtle eye it should be understood as antha
kraam. aj cakram also should be understood as antha kraam; do not think that
physically six chakras are there; and it is going to do this and when the aj cakram is
activated wisdom will take place and all these are not true; aj cakram means buddhi;
activation of buddhi is vdantik study. By pryma you cannot activate aj cakra; if at all
aj chakra is activated, it means the activation of buddhi; which means vdnta ravaa
manana nidhidhysana. If you want to try by any other method, we can try. But it would not
work and therefore, bdha caku means knowledge born out of stra vicra; through that
alone the nature of reality has to be known and that too by whom; svna va; that is
important; svna va means by oneself only. No proxy if the intellect can be loaned, loaning
the intellect can be done; if its done that one person gets sdhan catuaya sapatti.
; loan; loan;
; surrogate motherhood ; loaning
the womb; womb itself is loaned; therefore I do not know; one day the intellect would be
loaned; if that is possible; it is worth waiting, because getting sdhan catuaya sapatti is
so difficult; that is somebody else's buddhi can be taken for loan, it would be fine; but
unfortunately it will never happen. I have to refine my buddhi and I have to gain the
knowledge. Let it take 500 million janmas, does not matter; we have to do it.
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And therefore, svnaiva vdya na tu paitna. Not by any other wise man. anyna
paitna; that anya word is important. We have to supply that. na tu paitna; not by any
other wise man; only we have to know that.
And an example is given. candrasvarpa nijacakuaiva jtavyam; akarcrya takes the

beautiful example of the moon; because in the scriptures moon is presented as the source of
delight. And that is true also, that when we see the full moon, certainly there is nanda.
Therefore moon is nanada janakam; tma is also nanda janakam. And therefore moon
example is given. So this pleasing form of moon; this attractive form of moon, the cooling
form of moon; nijacakuaiva jtavyam has to be experienced by; has to be directly known
by one's own eyes only. Even in the case of eyes, now the science has advanced enough to
transfer. Eye donation has started. So therefore we can give the eyes after death or even
while alive; kidney donation ; eye donation ; only one donation has not
come; buddhi donation; donation ,
. Let us assume that we have it to donate; unfortunately buddhi donation
is not possible. Brain replacement we have not yet discovered. I do not know what all will be
the consequence to end up in that; candrasvarpa nijacakuaiva jtavyam; nija means
what one's own; has to be known by one's own eye alone; anyairavagamyat kim; can I
experience the beauty of the moon with the help of somebody else's eyes; it is never
possible.
Continuing.
|
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avidykmakarmdipabanda vimcitum |
ka aknuydvintmna kalpakiatairapi ||55||
So the same idea is further repeated to emphasise self-effort. So pururta as I said other
people can give assistance. Guru also can give assistance by teaching. stra also can assist
the guru kripa can help; stra kripa can also help; even vara kripa can only give assistance;
but none of them can replace our Will or effort and therefore our freewill has to be
appropriately used and all the others can serve as only booster ariel and suppose a person
keeps booster ariel; I say it is wonderful; and I ask him where did you buy and how valuable it
is; and all of them; and I asked him what television he has got. He has
. I do not have the television; I have got the ariel; what is the use; Similarly vara
kripa is ariel only; guru kripa is ariel only. stra kripa is ariel only. The television which is real
thing which is irreplaceable by any number of ariels, is your will and your effort. And
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therefore akarcrya further asks; tmnam vina kaha bandam vimochitum aknuyd.
Who can remove the bondage; So who can throw away the bondage; remove the shackles;
tmna vina; other than oneself. Even God cannot remove my bondage, guru cannot
remove my bondage, stra cannot remove my bondage, if I try to remove; if I work for
removal, they can all assist me; but they themselves cannot do anything.
Therefore pasa bandam; the bondage in the form of shackles; ka aknuyd. Who can
remove; tmaanam vina; here tma means oneself. Reflective pronoun; here tma does not
mean satchidnanda tma; here tma means oneself; that is one's own body mind complex.
Kaaknuy vimochitum aknuyd kalpakiatairapi; even if all others are working for
kalpakiata; ki atam; 100 crores and kalpa is a duration of time; which is life-time or one
day of Brahmji is called kalpa and what is that; we have seen elsewhere that the one day of
Brahmji is 2000 caturyugs; 2000 caturyugs is supposed to be one day of Brahmji is called
a kalpa and like that 100 crores kalps; 100 crores x 2000 caturyugs, others may work for
you including God; they cannot help you out; kalpakiatairapi.
And what is the bondage consisting of. The local shackle maybe made up or iron, steel or
anything; rope it may be; but the human bondage is not made up of metals or rope; it is
made up of a powerful string, unseen string, with three strands. You know; sometimes a
string; a big rope is made up of two or three strands put together.
Similarly, Sasra banda is a fatty rope which consists of three stands intertwined and what
are those three strands; avidy is one strand; kma is the reinforcing second string; and
karma is the third string and not only that secondary ones are also there; dhi; dhi means
karma phalam. So thus so many strings put together; like in Tamil ; ;
each one is a small one; so thin; you can easily break it; but when you join hundreds or many
it becomes so strong; that you cannot break it.
Similarly like the theer vadam; etc. they use you know. They have got such powerful string or
shackle consisting of avidy, kma karma; strand; what is avidy; ignorance; ignorance of
what; whenever we say ignorance, we should ask the question, ignorance of what?;
ignorance of Chinese will not create any bondage; perhaps ignorance may be bliss there. So
we are ignorant of so many other things, that will not create problem; here in vdantik
context, ignorance means ignorance of my own real nature. tma avidy ityartha;
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And what is the next strand; kma, which is the consequence. How does avidy cause kma;
kma means desire; so my real nature is pratvam; fullness. And if I am ignorant of my
fullness; I am going to mistake myself as incomplete. So pratva ajna will cause
apratvam adhysa. Ignorance of completeness will lead to the notion of incompleteness.
Thus all of us are born ignorant. And therefore all of us are born with the notion of
incompleteness. And once I have concluded that I am incomplete, then what happens; I have
to struggle to make myself complete.
And the struggle starts from childhood itself. It starts with toys. So with a set of toys; I want
to complete myself and after playing with the toy for sometime, I throw away that toy and
cry for another. That is why you find any new mother, wherever she goes; you will find that
she will have a big basket of toys; so that she can circulate it. He plays with the one toy for
one minute; throws away, next toy; next toy, etc. Again go back to the first one. The only
difference is that the boy is small one and then as he grows up the toys are replaced. For
some people different compies become toys; they are not happy with one job; switch over
to another; switch over to another; switch over to another. Some people change houses; and
some people change wives also; and some people change husbands also; this is my seventh
if you say; she will say, this is my eighth. So therefore each one is changing; scooters, houses
and all those things, but it will not work, because by getting from external things; we are not
going to find completeness because it is not outside.
That is why if you are not happy with one wife, you are not going to be with any wife. And if
you are happy with one wife, you can be happy without a wife also. So therefore, ultimately,
completeness does not come from outside. Therefore from childhood onwards, the struggle
begins. And this struggle for completion is called kma; and the kma leads to varieties of
karma; and struggle for completion leads to varieties of karma; pravrtti and nivrtti; pravrtti
means buying; nivrtti, selling; ; ;
; buying and selling spree; they are
all called karma; and karma leading to karma phalam; karma phalam leading to what;
punarjanma, punarjanma leading to what, again janma. So this cyclic process of struggle is
called powerful shackle; and this you cannot get rid of by any method; any method other
than knowing the fact that I am pra by myself. I do not need external thing for my
happiness or pratvam and the external thing cannot make me pra also.
Continuing.
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na ygna na skhyna karma n na vidyy |

brahmtmaikatvabdhna mka sidhyati nnyath ||56||
The importance of self-effort. Now he wants to put a clause in that. An additional condition.
Self effort alone is not enough; the self-effort should be in the appropriate direction; and
adequate. Adequate and proper self-effort is important. I have talked about this before. If I
want to reach the road; I have to walk. Walking is the effort; but mere walking is not enough;
I should walk in the direction of the road; if I am going to walk from here to there; if direction
is not there, I will get only more and more tired and I do not reach the destination; not only I
do not reach the destination; if the direction is improper, I go away from the destination.
Like noting the bus number. I asked which No. will go to Annanagar. And this person said
No.41 or so and so. And I am totally new to Madras. And he has said that you need not say
anything; last stop ; last stop is Anna Nagar only. So I got into the
proper number and I also said the last stop. I do not know whether you have got the thing.
If you do not get, I will tell you. We got out in the last stop and not only we are in Anna
Nagar, he is much much far away from Anna Nagar. How come; because every busstop
comes on both sides of the road; 41 is there in this side of the road; and the same stop is
there on the other side also. I should also ask; on which side of the road, otherwise the bus
will be going in the opposite direction. Therefore, right direction is important; even direction
is not enough; I have to travel sufficiently. Suppose I get down in the next stop or the second
stop, I may be travelling in the right direction; but I have to wait until my stop comes. That is
why we say proper and adequate. Both these words are important.
And therefore in the following verses, akarcrya says: self-effort for mka also involves
proper and adequate effort; proper effort means vdantik study. Any other thing is effort;
but it is not proper. So here akarcrya says vdantik study; assuming that a person has
got sdhan catuaya sapatti; that is assumed; otherwise, first proper effort is the sdhan
catuaya sapatti. Assuming that he has got sdhan catuaya sapatti, that is a pure
mind; the proper effort is what; Vdantik study, which is called ravaam.
And later akarcrya is going to say even ravaam is not complete because vdnta
ravaam is proper effort but that is not adequate. Adequacy is only when ravaam is
followed by mananam and nidhidhysanam. Mere ravaam is only proper effort; but it is
not adequate effort. Therefore, in the following verses, akarcrya emphasise the
propriety of the effort and the adequacy of the effort. And without the vdantik study, a
person may do various other things sincerely; but all the sincerity is useless. That is what is
said here. ygna na mka sidyati. One may study yga stra extremely well; the Yga
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stras of Pathanjali a person might know; his Sasrkt commentary; even akarcrya
himself is supposed to have written a commentary, we do not know; a person might study
the yga stra thoroughly; it is utterly useless because yga stra talks about dvaitam only
which keeps a person in bondage.
According to yga stra, jva, jagat and vara all these three are different. Jva is never
vara ; and vara is never jagat; they are all different. Therefore yga stra is called dvaitva
stram; And even if a person studies the aanga yga which is supposed to be a wonderful
discipline for integrating the personality; aanga yga which we discussed in our
introduction is a wonderful discipline for integrating the personality; but that integration
itself cannot give mka. So integration will give what; Integration. Therefore previously I
was unintegrated ignorant person; now I am an integrated ignorant person; Yga stra
cannot give aikya jna; because yga stra itself deals with bda jna only and even
the tma is many according to that stra; you have one tma; he has one tma; he has one
tma; I have one tma; tma bahutva daranam it is.
Therefore akarcrya says use yga for integration but with that you have to renounce
that. Use yga for maintaining your health. Not more than that. Therefore ygna na
mka sidyati; No mka through yga.
And what about Skya stra. Na skyna mka sidhyati. Even skya philosophy cannot
give mka. Why because skya philosophy also is dvaita stram alone; because they also
talk about difference between jva and jagat; and they also say tmas' are many in Number.
In fact, skya and yga are very closed systems of philosophy. There are only very few
differences; one main difference is supposed to be skya does not accept the vara;
therefore they have got jva and jagat; whereas yga has got jva, jagat and vara. One is
dvaitam; the other one is traitam. But both of them are not advaitam. And therefore yga
cannot give; skya cannot give.
And when we use the word skya, we should understand clearly, the word skya has got
two meanings; one is the skya philosophy of Kapila Muni, which is dvaita stram. The
skya philosophy of Kapila muni is clean dvaita stram and the word skya is used in the
meaning of vdnta also. Skya means the vdnta daranam of the upaiads. That is also
called Skya. That is why the second chapter of the Gt is called skya yga. slka
; akarcrya ; na
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skyna; na ygna; hereafterwards I will not study the second chapter of Gt because it is
skya yga.
Therefore in the second chapter of the Gt, the word skya means vdnta. Advaita
stram. Here the word skya means dvaita stram. We will call it dvaita skya and
advaita skya. dvaita skyna na mka; advaita skyna va mka.
And in the Bhgavata puram, there is a skya taught by Kapila muni; adding to confusion;
in the Bhgavata, the word Kapila refers to not Kapila muni of dvaita stram; there Kapila is
Bhagavn's avatra; therefore in the Bhgavatam also advaita skya alone is talked about
by Kapila avatram; dwaita skya is talked by Kapila Muni; advaita skya is given by Kapila
avatram. Kapila muni is different; Kapila avatram is different; dvaita skyam is different;
advaita skyam is different. daita skyam of Kapila muni cannot liberate. Advaita skyam
of Kapila avatra alone can liberate. that is the idea; so na sankyena;
Then karma n mka sidhyati; karma means by rituals; or worldly activities. Loukika
vaidika karma ; any amount of worldly activities; or any amount of scriptural activities
cannot give liberation. So here also, one should carefully understand. Here akarcrya is
not criticising or negating rituals. Only reading the verses; many people have concluded
akarcrya condemns rituals.A very very wide misconception; akarcrya condemns
rituals; it is not at all true. akarcrya never condemns rituals. akarcrya himself has
said in the 11th verse of Vivkacmai, cittasya uddhay karma; purity of
mind can come only through karma. That akarcrya himself has said; purity of mind can
come only through karma. Then what does akarcrya criticise. What does he criticise.
Not rituals; but he is criticising continuation of karma after purity. That clause is important.
He does not outright criticise karma, he says karma is extremely important; but he says
continuation of karma after purity is useless. I gave you the example. when I criticise the
washing of the hand; I say washing the hand will not remove the hunger; therefore I would
not wash my hand and eat without washing the hand? No; washing the hand is extremely
important. Otherwise the food itself can become poisonous.
What we are criticising is after washing the hand, I go on washing; and I ask you and you say
No time Svmiji and I have been washing from morning 6 till night; I do not have time to eat,
do not you feel like laughing at him. Similarly you have to do rituals and you have to do
prayers and japa, etc. and after some time, gradually grow out of it; and replace it by vdnta
ravaa manana nidhydhyaana. Therefore na karma means karma after purity is to be
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condemned, renunciation of karma before purity is dangerous. Not only not good; it is
dangerous. Because he will not get knowledge; he has renounced karma also; so he will not
get any benefit; he will become worse than a human being; in the Gt it is said that they
alone become rkasa bhavanti; asura bhavanti; whoever give up pooja before purity. And
therefore here na karma mka means karma gives only purity.
Similarly na vidyya. The word vidy here can be taken as upsana; upsana means
meditation on sagua vara; yga stra also talks about meditation; but they talk about
meditation on various chakras, etc. They say meditate upon mooladhara; svadistana,
manipuraka; ja chakra; between the eyebrows. Vda does not accept that. It is an unvdic
prescription of meditation. Concentrating between the eyebrows and kanta etc. vda does
not prescribe that. If you want to meditate, vda says meditate upon vara. Chakra
meditation cannot give you any benefit; It does not give you adra phalam. Even if you
want to meditate; meditate upon the Lord within yourselves; it says imagine your heart; in
the heart you can visualise, Rma, Krishna, Devi, anyone; chakra meditation is a ygi c
prescription and when yga prescribes something which is contradictory to vda, which one
do you choose. And when there is contradiction between yga and vda; we renounce yga.
But when there is an agreement between yga and vda; yga also says prayma is useful;
vda also says prayma is useful. Practice that; not too much hanging on the nose. just
enough control. Yga also talks about sensory restraint. Vda also talks about sensory
restraint. Yga calls it pratyahra; vda calls it ama; names are different. you can follow.
yga talks about chakra meditation; vda talks about vara meditation; there is a
contradiction, which one you should renounce; renounce yga. And that vara dhynam is
called vidy. And here akarcrya says even the vara dhynam; even the vara
dhynam cannot give mka. vara dhynam cannot give mka; because you are within
dvaitam; vara is there; I am here; he is updya; I am the upsaka; vda is there.
But this criticism of upsana also must be carefully understood; upsana is not totally
negated; upsana is negated after what you call integrating the mind; citta egagratha
prpthi anantharam upsana; upsana is the only means of making the mind quiet; a
restless mind can become quiet only by upsana. Can vdantik study make this mind; do not
ask; vdantik study is not possible without a quiet mind. Therefore vdantik study is not to
quieten the mind; vdantik study is made by an already quitened mind. So what will quieten
the mind; upsana alone can quieten the mind; Therefore upsana is extremely important. If
a person renounces that, he is again in trouble. That akarcrya criticises is: after
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quietening the mind, do not continue upsana alone; grow out of upsana and commit
yourself to vdnta ravaa, manana nidhidhysana.
Therefore na vidyya means; for a man of quiet mind, upsana is useless because it cannot
give mka. To say that this will not give mka; this will not give mka; this will not give
mka; mka ;
what will give mka; he says brahma tma ekatva bodhena. So only brahma tma aikya
jna. Advaita jna. Abeda jna. So Skya is useless; yga is useless; karma
kndam is useless; upsana kndam is useless. Useless means after getting the
qualifications, and jna kndam alone is useful; after getting the qualifications.
; after getting the qualifications. Skya, yga, karma
kndam, and upsana kndam all are useless.
And then what is useful. jna kndam. And what is jna kndam. Brahma tma aikya
bdha. Mka sidhyati na anyathaa; Not by any other means.
Continuing.
|
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vy rpasaundarya tantrvdanasauhavam |
prajrajanamtra tanna smrjyya kalpat ||57||
So we have got so many disciplines of knowledge. so many sciences are there. Many material
sciences are there; then in the religious side itself, shiksha; kalpa, vyakraam; niruktam;
chanda, jyotiam, upsana; so many branches are there; they talk about catur daa
vidystnni; 14 disciplines of scriptural science or scriptural knowledge and in that we talk
about tma jna, one discipline; and here akarcrya wants to say that spiritual
knowledge is also a knowledge; but do not take it as one of the disciplines which is optional.
So also ran group do not include.
There is a difference between all other knowledge and spiritual knowledge. All others are
apara vidys; this one is para vidy; all others are material sciences; this is spiritual science.
And in Sasrkt the word jna is commonly used for all of them. Tarka if you study it is
called jna. Vyakraam, if you study it is called jna. it is knowledge; and by getting
tarka jna also I become what; jni. become jni means what one who has got jna.
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By studying vyakraam also, I can claim myself to be a jni and by studying brahma vidy
another person can claim he is a jni; that even though we can call everyone a jni; but
there is a very important difference between this jni and that jni.
Technically everyone call I am a jni; why because I have knowledge; what knowledge you
have; minimum 2+2 is 4 I know; that is jna. So therefore jni the word remaining the
same; a very big difference is there; when one jni knows Brahmtma aikyam; other jnis
know everything other than this. And this akarcrya wants to present through a Sasrkt
language punning; a beautiful way of presenting it in terms of saskrt derivation. How he
does that we will see in the next class.
Hari Om.
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|
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avidykmakarmdipabanda vimcitum |
ka aknuydvintmna kalpakiatairapi ||55||
|
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na ygna na skhyna karma n na vidyy |
brahmtmaikatvabdhna mka sidhyati nnyath ||56||
The student asked a set of questions which are the basic questions connected with self-
knowledge, in verse No.49, and the entire Vivkacmai is an answer to these seven
questions alone. And by way of answering these questions, all the important aspects of
vdantik teachings have been brought out and the teacher begins his reply from verse No.50
and before he actually starts replying, he congratulates the student and by way of
congratulating the student, the teacher is glorifying all the mumukus of the world, because
most of the people are after dharma, artha and kma only. Only very rare people are
sincerely interested in mka and therefore first the teacher glorifies the mumuku;
mumuku stuti or the jijsu stuti; the glorification of the seeker of knowledge and also the
teacher glorifies the self-knowledge itself; which is a unique knowledge which alone
liberates.
And that portion we are seeking, which is very verse No.50 to 71. iya stuti and jna stuti
and there we have seen verse No.56 in which the teacher said any other knowledge will not
give liberation; only the knowledge of tma can give. So skya philosophy cannot liberate;
yga philosophy cannot liberate; even karma knda knowledge or practice cannot liberate;
even upsana khnda knowledge or its practice cannot liberate. Even though karma knda
belongs to the vda; even though upsana knda belongs to the vda; even they cannot
liberate a person.
But this should be carefully understood; we are not totally condemning karma and upsana;
when akarcrya says they cannot liberate, it should not be liberated as they are useless.
When we say that they cannot liberate, we only say that they cannot liberate. If a question is
asked: are they useful, then our answer is: they are very very useful; not only they are useful,
they are compulsory for all seekers. Nobody can come to vdnta without going to karma
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and upsana. Karma does not mean vdic rituals alone; karma means any types of prayerful
action which is meant to purify the mind. Upsana also is any type of prayer which will
reduce the extrovertedness of the mind and therefore karma and upsana are useful and
they are compulsory for all; as a preparatory discipline.
What akarcrya says is that they will do the preparation only and after following them do
not take them as end in themselves. After karma and upsana, one has to go to the next
stage of jna and therefore he said brahmtmaikatvabdhna.
And that is what I said in my Introduction. WITHOUT VDNTA, KARMA AND UPSANA ARE
INCOMPLETE; WITHOUT KARMA AND UPSANA, VDNTA IS IMPOSSIBLE. This is our approach. Without
vdnta, karma and upsana are incomplete; without karma and upsana, vdnta is
impossible.
Therefore the advice is go to karma, upsana, jna. All these three are compulsory. And
therefore akarcrya said brahmtmaikatvabdhna vina, mka na siddyati. Without
the knowledge of jivtma-paramtma aikyam, mka cannot come by any other means. Up
to this we saw.
Continuing.
|
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vy rpasaundarya tantrvdanasauhavam |
prajrajanamtra tanna smrjyya kalpat ||57||
So in this verse, akarcrya wants to differentiate vdnta stram and all other strams
in the world. Put in English knowledge, spiritual science and all other material sciences,
whether it is tarka stram, vyakraa stram or mmsa stram or you can include other
sciences also; economic, physics, astrology or astronomy, all of them; and even coming to
the vda, karma khnda is also considered material science, even upsana is considered
material science. In fact, any stram dealing with antma. Any stram dealing with antma.
In karma knda, we are talking about the various materials, various oblations, etc. they are all
tma or antma; antma only. By that one may go to svarga lka; that is also antma.
Therefore even the karma knda which deals with religious rituals is considered material
science only. It may lead you to spiritual science, by itself it is material science. And in
upsana also, that is meditation, when a person meditates upon various dvats, he is
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meditating upon their body or the tma; the very fact that the dvats are described that
they have got this vhanam, and they have got so many hands and in each hand, they have
got so many weapons or instruments; they are all antma or tma? So all the dvat
varnanas, which is objectifiable, which is also antma; and as a result of upsana, one can
go to Brahma lka, which also comes under antma. Therefore karma stram is material
science; upsana stram is material science and of course all the secular sciences are
material sciences. In Mundakopiad, all of them are called apara vidy. And the vdnta
stram, which deals with tma, that alone is called tma vidy or para vidy.
And now the study of both stram or the build up of both stram, i.e. apara vidy and para
vidy are similar; they also have got words, sentences, chapters and books. Commentaries
are there for apara vidy also; and for para vidy also, we have got upaiadic words,
sentences are there, books are there; commentaries are there. Both look very very similar.
And even in the method of study also, there is no difference. You are also coming to school,
children also are coming to school. There also a teacher is there; sitting on the dais, here also
a teacher is there sitting on the dais. There also they write notes; here not only notes;
cassettes also. In school, whether cassettes are there, I do not know. Here also I talk about
revising the previous portion; Examination ;
similar- .There also you get lot of doubts; and I do not know whether you get any
doubt here because our school method is only memorising method; ;
memorise . Anyway if you are a thinker, you get
doubts and the teacher is supposed to answer also sometimes and here also you get doubts.
There also there is a systematic approach; whether it is physics, chemistry; there is the
systematic approach. In vdnta also, there is a systematic approach, what is jva, what is
jagat, what is vara; what is tvam pada; what is tad pada, what is there direct meaning; what
is its direct meaning; what is its implied meaning; and then we ultimately come to their
aikyam. In fact, we have got seven questions; systematically developed.
Therefore in all respects, apara vidy and para vidy appear similar. That is why children are
also surprised; when you use the word vdnta class. What is this class. Even I have got the
habit of saying: I will do it in the next class. class ; discourse ;
I use the word class to indicate the systematic
approach. Discourse means a casual discussion on one topic; there need not be any
connection between one discourse and another.
; dhynam ; japa
.That is called discourse; I use the word Class to indicate that it is systematic build
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up; there is a link between one class and the other; that is why I give the example of building
a house; when bricks are dumped; it will not make a house; bricks are kept one after the
other; and each brick is well-cemented and connected with another. Only then will it become
a useful livable house. Similarly vdnta is not a stray set of discourses, but it is a systematic
consistent scheme of teaching, in which build up the idea of jagat, jva and vara and final
essential wisdom is brahma satyam jagan mithya, jv-brahmaiva npara. I have to study the
world, in such a way, that I should clearly understand the unreality of the world. And I should
study the Brahman so clearly and thoroughly that I should know that it is the reality; And not
only that, my study should culminate in that wisdom that that Reality is nothing but I-the-
consciousness. Aha-satyam jagan mithya. This is a huge multi storied building and
therefore here also what, systematic approach is there.
Thus we find that in all aspects, material science and spiritual science appear similar. But
akarcrya says there is a basic difference and what is that basic difference. One is a
liberating science whereas the other is a non-liberating or still worse a binding science.
Previously I was an incomplete-BA, or still worse, a miserable-BA; now I have become, I have
graduated to a miserable-MA. Sasra is not gone and then I may again further graduate
into a miserable PhD. Therefore various branches of sciences, I may learn, but that I am
small. In fact, the more I study, the more smaller I become because the more I know, the
more I come to know how much I do not know. Previously there was only a general
ignorance; but now after studying I know in one branch itself how much divisions are there.
So one dentist was telling; the dentistry there are seven branches.
; one medical science is divided into ENT specialisation; eye
specialisation, etc. and there is specialisation in .
; To just knock off the teeth. Now they say that there are seven or more
disciplines within dentistry itself. In eye also like that. Retina only specialist. Pupil only
specialist. The more I learn, the more vaster areas of ignorance, exposes itself. At the end of
many years of study, I have become bigger or smaller. I end up smaller.
So akarcrya wants to say that, one who studies apara vidy also is vidvn. Vidvn means
vidyvan. One who studies para vidy is also a vidvn. Because by definition vidvn means
the one who has vidy. Apara vidy also makes a person vidvn; para vidy also makes a
person vidvn. After para vidy also I can claim I am a jni; jni means
; I have got the knowledge of apara vidy; I can technically call myself a jni;
para vidy who has grasped he is also a jni. akarcrya says, even though the words are
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same, which word, he is also a jni, this person is also a jni, he is also vidvn; that person
is also vidvn; he is also a paita; that person is also paita.
Even though the words are similar, their consequence, results are totally different. To convey
this idea; akarcrya gives an example. What is that example? He says the word Rja, in
Sasrkt language, every word has got a derived-meaning. In fact words are derived from the
roots by adding prefixes and suffixes. Therefore if you go to the root, you can arrive at the
meaning of the word. The word Rja is derived from raj, from the root raj. The meaning of
the word ranj is to please a person, to give joy; to give happiness. And Rajant Rja. A king
is called Rja because he has to satisfy the people over whom he is ruling. What the Prime
Minister or the Chief Minister .
. Whatever is required, he should provide and he should
keep the citizens happy. That is why they always say: Rma Rjyam; Rma rjyam; Rma
rjyam; because it is described in the Rmayaa that when Rma ruled, all the people were
very happy. Therefore what is the derivation of the word Rja; Rajant rja. Rajant means
jana rajant; praj rajant. And we all know that this Rja is the master; he is a ruler; he is a
controller; he has got prabhutvam; svmi tvam; he has got mastery; he has got sovereignty.
Therefore we all know that Rja is a great; rjatvam is great. akarcrya says: suppose
there is a person who has got a wonderful veena. you know veena is a musical instrument; a
stringed musical instrument; and suppose he has got a very attractive veena; and also he is
an expert in playing the veena instrument. And he gives the musical concert. And many
people come. And by attending the musical concert, people become happy; because I said
that he is a good player; otherwise they will become unhappy. Therefore he has got
expertise in playing and therefore people have become happy because of his veena playing.
Therefore what he has done through his concert; he has done jana rajana. In Tamil also
; . And this veena player also is doing what; jana
rajana. Therefore according to grammar rules, he also can be called; what; Rja; jana
rajant, rja. So what is the difference.
Even though he can claim himself to be a rja, what is the difference; that rja, the original
one has got srjya; he has got a sovereignty over the kingdom; empire, whereas the
vidvn does not have sovereignty over even his wife perhaps, we do not know or the people
around or the small family. Therefore the word rja remaining the same, one has freedom;
another has no freedom.
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And that is why they say; in India they abolished the Kings; and later privy purses were given;
that were removed; therefore they said all those rjs are the Rjs obtaining in the pack of
cards; king of spades, king of claver; king of diamonds; and king of Hearts. Daynanda svmi
says that once he had gone to some function in Tanjavoor or so; and so the organisers had
said that Rja is going to inaugurate your talk. And that Rja has not come; Rja means
Svmiji thought that in India some traditional rjs are there; and he thought that he would
come; and a big car would come, etc. lot of pilot and etc. must be coming; and then
somebody got down from a cycle ricksaw. And they said that he is the Rja. He has come to
such a state that they have removed the kingdom and they have removed all the titles and
some money was being given; and that is also gone; and what is remaining; title rja alone is
remaining.
Here also the veena vidvn has got what?; title rja is there but he has no srjya.
Similarly apara vidy can also make a person a jni; para vidy can also make a person jni;
the word jni remaining the same, there is a wide difference.
And therefore do not take vdantik study as the other study; even though the method of
study is the same. Here also, you have to attend the classes; and you should not miss even
one class; or else there would be problem, because you would not get continuity; therefore
the method of study is the same; but the result is different. That is the idea.
vy rpasaundarya; suppose a person has a veena, it has got attractive form; veena is a
stringed musical instrument you know and not only for look, for rpa it is wonderful; the
abda that it produces also is equally attractive. So first he said about the roopa and then he
talks about the abda. So rpa dry also jana rajaka; abda dry also it is jana
rajaka; because the player, the instrumentalist has got tantr vdana sauhavam;
sauhavam means the facility, expertise, skill. The skill in what; tantr vadnam; in playing
over the string; tantr is the string; vadnam is the playing. he might have skill over the string;
so he might please the people through the sound of music that it produces and because of
the two; technically he can claim what; that he is a rja; therefore akarcrya says: prja
rajana mtram tat; so he is a rja because he is doing what; praj rajana; he is a rja
which gives him the power to please the people only; he can give a temporary joy to people
only; he can have the rja title; but what he cannot have; smrjyya na kalpat; just as the
other rja enjoys the sovereignty over a kingdom; this veena vidvn cannot enjoy that
sovereignty. So therefore name alone is similar; it does not give him any power.
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Similarly you have to extend it to jna. Jni's status gained by studying apara vidy and
jni status gained by studying para vidy; the words are same but the consequences are
widely different. Na smrjyya kalpat; na kalpat means not capable of giving him
sovereignty; overlordship.
Continuing.
|
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vgvaikhar abdajhar stravykhynakaualam |
vaiduya vidu tadvadbhuktay na tu muktay ||58||
Now in the following verses, akarcrya wants to talk about the vdantik study itself. So
he wants to warn all vdantik students by pointing out that he should have a proper attitude
towards vdantik study also. If that is not there; vdantik study may not liberate a person or
still verse, the vdantik study itself can become another type of golden shackle. If it is not
properly used, it can also become a shackle. It can become a scholarship trip, if we are not
very alert. So akarcrya wants to strongly warn this. So in many verses he warns about
that.
What is the aim of vdantik study? The aim is to remove all types of psychological
dependences which is called sasra. Now I depend upon so many factors to be happy. If
you are talking about physical dependence. physical dependence is unavoidable; I need
food, clothing, shelter; if I grow old, I may require people or walking stick; physical
dependence is unavoidable; vdnta does not cure or remove physical dependence. But
here we are dealing with psychological dependence; depending upon external factors for the
sense of security; sense of fulfilment; sense of nti or prat, etc.
Now this dependence, we classify into four types; One dependence is the dependence of the
majority; dependence on the world; it is world dependence; to be happy; to be comfortable, I
depend upon the world, which means the people around; If the people are not around; I will
not be happy.
Even though all my needs are taken care of; somebody else is there to cook the food; I would
not be happy; I want this person to cook and still some people, not only this person should
cook; this person should only serve. I am not happy if wife does not serve or my mother does
not serve; and if that person does not serve, I do not eat properly. These are psychological
dependence. That is dependence on the world; and the world comes under antma.
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And then thereafterwards, dependence on God. So we say do not depend upon the world all
the time; because the objects in the world are perishable; it does not last longer; and if there
are people; they may change the mind; and in fact they may give support from outside or
inside to form the government; but you do not know when they will pull the rug; That is at
the national level. Another is at the family level. Therefore we say do not depend upon the
world, start depending on God; is what we prescribe. Therefore have an ia dvat; and
have Rma bhakthi Krishna bhakti etc. From world dependence you come to God-
dependence.
And once we have learned sufficiently the stra says that even dependence on God is a
dependence; and the God also, as long as it is a personal god, it will come under tma or
antma. Personal God , it has got a form; therefore it will come under
antma; and therefore that is also dependence. And just as Gps were happy when Krishna
came and they cried when Krishna went away; and they were more miserable when Krishna
went to another Gpi. ;
; ; that is more sorrow. Therefore even God-dependence
is also a dependence; ; ;
; ; What kind of God; A God
who is in the form of an antma; an external entity.
And thereafterwards they said if you have to drop God-dependence also, you should learn to
depend upon yourselves; for that you should get the self-knowledge; you should discover
inner strength; and for the sake of self-knowledge, you have to go to a guru. Therefore God-
dependence is now switched over to Guru-dependence; and I replace God by Guru; Gurur
Brahma, Gurur Vishno, Gurur Devo Mahesvara; Guru skt ParaBrahmam, tasmai sri gurave
nama; tvamva mtacha pitah tvamva; tvamva bandhuscha saha tvamva; tvamva vidy
dravinam tvamva; tvamva sarva mama dva-dva.
Even God is replaced with guru; but with what intention? To come to self-dependence. If we
are not alert, what will happen; Guru dependence also falls within antma or tma; guru also
as a person; as a person will come under antma; therefore guru-dependence will have to be
transcended. That is our aim. ; and what will
guru do; he is handing over the stra to you. And he says you have to do ravaam; do not
stop with ravaam; you have to do mananam; and you have to do nidhidhysanam;
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therefore stra must be dwelt upon; you should dwell upon the stra while studying; and
after also;
asuktee, amrutee kla nayt vdnta cintya;

dhadhyna avasaram kinchit kmadeen mangatih.
You have to constantly remind yourselves of the strik teaching.
guru ; now holding on to stra; Svmiji class

; Notes ;
; class-dependence has been replaced by note-dependence; or cassette-
dependence. Now the stra comes under tma or antma? stra;
? stra? stra is also antma. Therefore dependence on stra is also within
sasra only.
Therefore vdantik student must constantly remind what? My aim is to drop all these four
dependences; because all these four come under antma; I may be at any level; now I may be
at the world-dependence level; until you hold on to God, depend on the world;
; therefore until you shift to another
higher dependence; ; until we go to the
next stage; you hold on to the world dependence until you have developed ia dvat
bhakthi; and ia dvat radda; you depend upon people, mother, father, brother, wife, etc.
but our aim is what; gradually to switch over; like in the school, when I am studying in the
seventh; my aim is 8th; when I am in the eighth; my aim is ninth. I should not say eighth
standard is very nice; . That is not the correct thing.
Therefore go to God-dependence; it is a must; personal God everybody requires; only
exceptional people do not require personal God. And hold on to God, until you have come
to a guru; and hold on to a guru, until you come to stra and stram is sufficiently
comprehended; I become independent of a guru; and hold on to stra, until I learn to fall
upon my own lap; tmanva tmana tushta; Thereafterwards, even stra do not hang on
to.
And if this is not understood, all these four can initially help you but these four themselves
can become a bondage. A refined form of sasra. Like rope-shackle; and iron-chain
shackle; a silver-chain shackle and a gold-chain shackle;
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; ; ; rope, iron-chain, silver-chain and

gold-chain; which can all be a shackle, if you are not very careful.
And therefore he says: do not get lost in scholarship. Always ask the question, what I am
studying for. Not for enjoying vdnta as a sense object. Do not convert vdnta into
another sense object. Imagine I give a mirror for a person to see; why you give the mirror; for
seeing the face; and this person looked at the mirror; and it is well
framed; it is so attractive and he says that this mirror is so nice; and I have bought a dozen
and it is hanging all over my house. What has happened; I have given the mirror for a
particular purpose and instead of using the mirror for seeing the face, he has converted the
mirror into an attractive sense object and he has bought dozens of mirror and hanging all-
over. Similarly my aim in life is how many Upaiads I have finished. Svmiji
upaiad finish ; 5 upaiad finish ; we do not want
a feather in the form of completing the upaiad, that is why Svmi Chinmaynanda nicely
says: You say you have gone through eleven upaiads; YOU HAVE GONE THROUGH MANY
upaiads; BUT HOW MANY upaiads HAVE GONE THROUGH YOU. In fact if one upaiad has
really gone through, that is the end of it. So therefore do not forget the aim. Vdnta is not
for scholarship. Scholarship-trap is the biggest trap. Therefore he says: vgvaikhar; a person
might have a powerful speech; vg means speech; vaikhar means powerful or eloquent; a
person might have eloquent speech in the field of what; vdnta; and abdajhar; and he
might enjoy a wonderful flow of words, without stammering; without pausing, without
hesitating; the words may flow. abda means words, jhar means to flow or torrent; like a
water falls, torrential flow of words may be there; and people may even glorify him; how
nicely he speaks and how nicely the words flow; and apt word; there is no extra-word; there
is no left-word; people may glorify. akarcrya says even that is not going to make a great
thing; and stra vykhyna kaualam; he might have a skill to comment upon many
scriptural texts; the Gt; all the upaiads; the brahmastri; all the prakaraa granths;
even advanced vdnta granths called the siddhi granths; all these things he might be able
to comment upon eloquently; and these are all what; this is vidu vaiduya; scholarship
of the scholars. And all these scholarship does not guarantee anything; this also can become
another bondage or another sense pleasure. tat bhuktay bhavathi. When if proper attitude
is not there; if the aim is forgotten; it can become a simple intellectual kick. Just like Karl
Marx has said it seems: Religion is the opium of the masses; Similarly Vdnta can also
become another opium; another drug like thing only; bhuktay, na tu muktay; if proper,
what you call, grasping is not there, it does not lead to liberation, because I, as a scholar you
will get into competition with another person who is a greater scholar. And I will feel bad
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because I can comment upon hundred text books; and he can comment upon hundred and
one; that is enough; that means just like I have got two cars and he has got three cars; I am
jealous. Similarly among scholars; even when they might have become sanysis; there might
be comparison; how many countries he has travelled; countries
; countries ; Can have
comparison; I might be a Svmi ; Svmi-svmi comparison can come; scholarship
comparison can come; No. of rams comparison can come; no. of students comparison can
come; all in the field of what? vdnta. Vdnta is meant for what; to know that there is no
second thing to compare. ; that is what; the
class is what; there is no second thing to compare. Then I say, that Svmi is taking class
there; I am not happy about it; So if we are not alert; vdnta can be a trap. The very
gurudom, like the kingdom; gurudom can become a trap.
And therefore he says be careful; tadvadbhuktay; that is, vdnta can become a sense
pleasure; bhukti means sense pleasure. Na tu muktay; not for liberation; It is not a
generalisation. We should not conclude therefore I will not study vdnta. That is not the
idea; the idea is if a proper approach is not there; vdnta cannot liberate. So fearing that
suppose I say therefore I wont study vdnta, then liberation is definitely not there. So
therefore without vdantik knowledge liberation is impossible. Therefore the idea is not to
give up vdnta; but the idea is what; study vdnta; but make sure that you remember the
aim of vdnta. Na tu muktay.
Continuing.
|
||||
avijt par tattv strdhtistu niphal |
vijt:'pi par tattv strdhtistu niphal ||59||
So here also a similar idea is emphasised. The strik study purpose must be very clearly
remembered. Otherwise it can become another trip into scholarship, it can become another
ego trip; it can become another big sasra. And that is all the time one should remember
that strik study is a means but not an end in itself. strik study is a means and not an end
in itself. And any means is relevant only until the end is accomplished. So therefore I should
remember the means and use the means as the means and I should always remember the
end also.
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To convey this idea; ankarcrya is presenting it in a peculiar language. He says strik

study becomes useless under two conditions. Presenting in a peculiar language. strik
study become useless under two conditions. What are the two conditions? No.1, suppose I
use strik study as an end in itself, and enjoy the strik study, as a sense pleasure, and I
make strik study into another permanent dependence. So one person watches a movie;
another person goes to club; and without that he becomes miserable. Similarly for me stra
becomes another permanent dependence. Once the sdana is used is a sdya, then also
strik study becomes useless; because it does not do what it is supposed to do. What it is
supposed to do? It should make me independent; independent of what? stra should make
me independent of what? independent of the very stra itself. stra is stra only when it
makes me independent of the very stra itself. Guru is a guru only when you make the iya
independent of a guru; otherwise I am not a guru. If somebody says: Svmiji without you, I
am miserable, that means I am really served as a guru; You should say, if you are not there;
fine; ; we think that if you say that without you I am miserable; Oh. I am
wanted; That is another type of sasra; That the necessity of being wanted is another type
of sasra. Similarly parent is a parent only when they make the children independent of the
parent; any relationship is ideal only when the members become independent of that
relationship itself. That is called successful relationship. Similarly, if I go on studying stra,
and the stra does not make me independent of the need of stra, then the stra study is
what; niphala. It is useless. And when I say independent of stra; you have to include other
things also. stra should make me independent of everything; the world; the God as an
object, and even guru; and of course stra. So stra should remove all the four
dependences, including stra dependences; it that it is not doing, stra study is futile. This
is statement No.1.
Second statement he says is: stra study is futile after the discovery of independence.
stra study is futile, when; after the discovery of independence; independence means Aha
Brahma asmi. So stra study is futile under two conditions. First condition stra study is
futile if it keeps you permanently dependent on any one of the four factors; or all the four
factors; second condition is: stra study is futile after the discovery of the independence.
This is the language of presentation;
But what is the essence of this; use the stra to become independent of everything;
including the stra. That is the essence of it; use stra to become independent of
everything, including the stra itself. And after discovery of independence, then you may
enjoy the stra, that is like that; ; stram ;
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just I would like to go through it or discuss it etc. but not as a dependence; but as a what you
call leela; as a krda you enjoy the stra; because after a few years the old age may bring a
situation when I can no more read or hear. Imagine stra hearing; class-attendance has
become an addiction; ; my ear becomes weak; you cannot say that it
will never become weak; you are lucky if it is fine. You enjoy reading; but the eyesight has
become poor; or I am bed-ridden and I am not able to do anything. Suppose I am becoming
miserable, then what is the difference between a worldly person who becomes miserable
because he cannot watch a movie; and a vdantik student who becomes miserable, because
he cannot attend a class. There is no difference. Therefore the aim should be very clear. You
should become totally independent. The exact meaning we will see in the next class.
Hari Om.
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|
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avijt par tattv strdhtistu niphal |
vijt:'pi par tattv strdhtistu niphal ||59||
After congratulating the student, the teacher is glorifying brahma jna, by pointing out
that it is the only means of liberation. And to highlight the importance of brahma jna,
the teacher is pointing out that there is no other means of mka; brahma jna is not one
of the means of mka; but it is the only means. And all others cannot give liberation.
For that he pointed out that a ygna, na sgyna, na karma, na vidyay; whether it is
tarka jna, or vyakraa jna and even within the vda, karma knda jna, or
upsana knda jna, all these sciences cannot liberate. And thereafter he wants to say
that even in the case of vdnta jna there is a difference between mere verbalisation of
scholarship and the internalisation of the jna. So mere scholarship also cannot give
liberation. An internalised knowledge known as aparka jna, otherwise known as
vijna, that alone can give a person mka. And therefore he wants to emphasise the
importance of assimilation of this knowledge and that is pointed out in verse 59 which we
are seeing. avijt par tattv strdhtistu niphal; vijt:'pi par tattv strdhtistu
niphal. So this verse is a peculiar slka; it says IF BRAHMAN IS KNOWN; SCHOLARSHIP IS NOT
REQUIRED; IF BRAHMAN IS NOT KNOWN, SCHOLARSHIP IS NOT REQUIRED. If Brahman is known,
scholarship is not required; scholarship means strik study. If Brahman is not known also,
strik study is not required. So if you are going to literally take the two statements, which
appear peculiar, that the knowledgeable also does not require strik study; the ignorant
also does not require strik study. That means what; the whole world can only be of these
two divisions. Therefore it appears as though nobody need study stra. Because it says wise
does not require; the ignorant does not require. That means nobody requires stra, it
appears. Therefore this should be properly interpretted. What he wants to say, mere
scholarship, when I say, means scholarship of stras, mere strik scholarship is useless
without liberation, or without internalisation or without assimilation. So mere scholarship is
useless; without liberation, without internalisation without assimilation. Similarly, scholarship
is useless after liberation. SCHOLARSHIP IS USELESS WITHOUT LIBERATION; SCHOLARSHIP IS USELESS
AFTER LIBERATION.
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So when is scholarship useful? Scholarship is useful for liberation. Scholarship is useless

without liberation. Scholarship is useless after liberation; scholarship is useful for liberation.
OK.
What does akarcrya wants to convey through these three statements. Statement No.1:
scholarship is useless without liberation means a person going on studying the scriptures
just for the sake of scholarship without being a seeker; just for the sake of degree; just for
the sake of name or just for the sake of fame; a person goes on taking advaita vdnta for
Phd. degree. A person goes on studying; more and more work; also produces, all will come
under what; scholarship, which is only used another object of dependence which make him a
samsri. Just as other people depend upon sense objects; similarly this person also converts
vdantik books into another set of sense objects and goes on enjoying that. And it is this
scholarship which is without liberation; which is not meant for liberation; and which is used
for everything else other than for liberation. That is useless because that is also another
sense object.
Then what is the second statement? Scholarship is useless after liberation. That means what.
Once I have assimilated the basic facts that I am ever free; thereafterwards I need not
remember all the upaiads; all the commentaries, all the sub-commentaries, all the
arguments, all of them, I do not require, only if I am going to be a teacher, intending to
convince other people, then alone I require those arguments, then alone I need remember a
single Gt verse; a single Upaiadic mantra; single Brahma stra I do not require; because
Scholarship is a means to an end; once the end is accomplished, the means is no more
relevant. I can remember, I need not remember; there is no requirement. Therefore the
second statement scholarship is irrelevant after gaining the knowledge.
What is the third statement? Scholarship is useful for liberation, because I am not
intellectually convinced by the teaching; until I get intellectual conviction; I have to read
more number of books, more number of commentaries; and all other things are required,
because I am not yet convinced by all these scholarship. And therefore we have got in
Vdnta, various levels of text books to answer various levels of questions. So therefore we
are not totally condemning scholarship. What we are saying is that it should be used for
liberation; and it should be used until liberation. And afterwards, we should not be just
hooked to stra or attached to stra.
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Later in one of the contexts, akarcrya himself says of several types of attachments, final
attachment is stra vsana. Attachment to stra can also become a big bondage; if I am
not able to read more books, because I have become old and eyes cannot see or I am not
able to attend more number of classes because ears are failing; and all these things can
disturb me and they are going to disturb me; that means what? Instead of depending upon
other things, stra has become another dependence. And stra is tma or antma? It is
another antma; what is the difference between coffee addiction and strik addiction;
sorrow is the same; whether the sorrow is caused by missing a coffee or missing one of the
classes. Therefore, you cannot say that I will leave the stra vsanai from today itself. stra
vsana one should have for giving up all other vsana. Therefore use stra vsana to give up
all the other vsana and finally give up the stra vsana also. Until all other vsanas are
given up, stra vsana is the only weapon.
Even guru-attachment or God-attachment or rama attachment; everything can be handled

by stram. And finally by internalising the stram; the eternal words becomes irrelevant;
because words have been converted into, what you call, ideas which are with me all the time.

vdntavkyu sad ramant bhiknnamtra ca tuimanta
aokavanta karuaikavanta kaupnavantakhalu bhvyavanta ||1||
Those who do not possess anything even knowledge is not in the form of books outside; but
in the form of assimilated wisdom. That is the significance of the verse. Scholarship without
liberation is useless; scholarship after liberation is useless; scholarship for liberation is useful.
Continuing.
|
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abdajla mahraya cittabhramaakraam |
ata prayatnjjtavya tattvajaistattvamtmana ||60||
So in this verse also, akarcrya warns that we should not get entrapped in the strik
words and miss the goal. strik words are fine as long as they are carefully used for
developing independence. Independence from what; from the very strik words themselves.
If I am not alert, I may get into more and more strik words, more and more strik words,
because in our tradition, the stras are endless. One vdnta upaiad themselves you take;
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one set of books; those upaiads themselves are commented by many cryas and eleven
or more systems of philosophies have been derived from the upaiad themselves. Upaiad
is one; but out of the upaiad themselves 11 or 12 systems of philosophy have been
developed. Vishista advaita; dvaita; advaita; sidda advaita; bhda advaita; ; all
what is the basis; Upaiad; Gt; Brahma stra. And if you take advaita itself, we have got
countless number of original works; countless number of commentaries, countless number
of sub-commentaries; countless number of sub-sub-commentaries; almost five levels of
commentaries; five levels means; sub-commentaries, sub-sub-commentaries; sub-sub-sub-
commentaries; sub-sub-sub-sub-commentaries. Brahmastra; brahmastra akarcrya
bhyam; that is commentary; for that Bhamathi; sub-commentary; for that kalpataru; sub-
sub-commentary; for that parimalam; sub-sub-sub-commentary; and then somebody
condenses all these five and says: Tatva sudha or something like that.
Now if we are not alert, and get into the trap, from which you may never come out. therefore
be very alert, akarcrya warns: abdajla, the maze of strik words, the layer of strik
words; labrinth of strik words; is like mah arayam; it is a like a deep forest; that once you
get into that; and if you are not very alert, like Abhmimanyu's padmavhu, you may enter
and you may never know how to come out and even forget the very purpose of it all,
because there is certainly an intellectual thrill in studying these things. It is like intellectual
drug; intellectual opium it is like; because instead of physical thrill; instead of emotional thrill,
it can cause intellectual addiction. And therefore akarcrya compares it into mah
aranyam. Then it may lead to citta brahmaa kraam. If a person gets trapped into that, it
may lead to citta brahmaa. Citta brahmaam means confusion. Bewilderment, an
intellectual mess a person may get into, if he is not alert. Why do cryas' write so many
books, if they are so many traps. The idea is this; WHEN STRA MAKES A STATEMENT; ANY
STATEMENT, REMEMBER, ANY STATEMENT IS VALID ONLY UNDER VARIOUS CONDITIONS. NO
STATEMENT IS ABSOLUTELY AND UNCONDITIONALLY VALID; ANY STATEMENT IS VALID UNDER
CONDITIONS ONLY. And generally stra gives the statement without giving the conditions.
And majority of students generally accept it and they do not have any problem. But there
may be some wiserack, or with little deep thinker and finds that this is a shaky statement;
then the teacher has to talk about certain conditions and we have to say that there are
several conditions in which this is not true; and there is a condition in which alone this
statement is true. And that the student may accept. But there might a still deeper thinker
because there is no end to the intellectual depth and that deeper thinker comes; it further
questions, it is a shaky statement; again the teacher has to introduce what; there are some
more conditions in which the statement will not be valid and he will introduce some more
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conditions and add a particular condition in which alone that statement is valid. And that
student is satisfied; then again another deeper student; deeper student; and then we have
got extreme scholarship level; a deep doubts may come, which a student can dream; but
such doubts are also taken into account; in very very very advanced vdnta grantha. Like in
a linguistic specialist; a grammar specialist; a logician; a mmsa specialist. All those
specialists may come with deeper question; then you put mmsa conditions in which
those statements hold right; then linguistic conditions, etc. etc. For example, suppose I say
water boils at 100 centigrade and I ask is it correct. Many of the people may say what; it is
correct. Then one person will say No No No; it is not a correct statement; because he knows
certain conditions and he may raise questions; therefore to that particular student what
should I do; pure water boils at 100 centigrade because this person knows that there are
certain conditions in which water obtains and therefore the pure conditions and water
conditions and what are the impurities possible and what are the soluble impurities, etc..
; ;
pure water; the statement has become longer with the abdajla
. water boils at 100 centigrade is a comfortable statement. Now we have to
add pure water; and that student may be satisfied. And another student comes and tells No.
That statement is also not true; because he knows that the atmospheric pressure influences
the boiling condition; because he has studied it a little bit more and therefore we have to
put another condition; what: pure water boils at 100 centigrade provided the pressure is
regular atmospheric pressure. Now abdajla. For majority it was not required.
correct Svmiji ;
; pure add ;
adjective ; another may come. Just
you say water, that is not enough; there is another water called heavy water. Many people do
not know about heavy water. Now you have to put that condition also. So then again you
can go deeper and deeper and deeper; at last, you get a statement, which is three pages
long; because of what; he is answering questions at different levels. In Tarka stra, they
have a statement; what is generalisation; yatra yatra dhuma; tatra tatra agni; wherever
there is smoke, there is fire; this is generalisation. And they define the generalisation simply
like that. And thereafterwards they go deeper and deeper and deeper; the generalisation
should be without any defect and at last they come up with a definition; so pradiygi
nabht (..)
Now why such a change. Because there are students who see that every statement has got
validity under conditions; and this definition they derive after 20 pages of analysis and you
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know at the end they say, this is the definitions suggested by the opponent; that means it is
not our definition and that they are going to refine that definition by adding some more
adjective.
So we have got levels and levels of books to satisfy levels and levels of intellect; and a
teacher provides statement, taking a lay person into account; what a normal intellect can ask;
those questions are answered. If a person needs and have doubts, those advanced books
have to be studied; but generally what is the condition. Gt and Upaiad are studied; they
are enough. You yourselves would have seen when we attend the class. First we say kraam
is cause; simply kraam is said; thereafter we subdivide the kraam into two; nimitha
kraam and updna kraam. Most people are satisfied by that. Thereafterwards further
question is asked and updna kraam is subdivided into parimi updna kraam and
nivartta updna kraam. One kraam expanded into so many. Because conditions are
required to satisfy each student's intellect. Otherwise if I am satisfied with this much
knowledge, that is more than enough. Why should I study further things. Similarly, adysa;
superimposition is one word. That is sub-divided into jna-adysa and artha-adysa. Later it
is divided into sasarga adysa and tdtmya adysa. Then later it is divided into spdita
adysa and nirpadita adysa. What is the meaning of adysa. Error.
In Error have you heard of six sub-divisions? We are just talking about error, but error itself
is classified and further classified. The idea is what; if I am not satisfied with the available
discussion, I have to go to deeper text, those deeper text will be relevant for me because I
have got those doubts. But if I do not have those doubts, why should I study? In fact, I am
taking Brahma stra class in Astika amja; many students come and ask, Svmiji you are
raising doubts which we do not have at all. I said I am teaching Brahma Stra to show how
not relevant it is for you. And especially these works are written for Sanysis, because they
do not have anything else to do. class office . Brahma
stram ; Sanysis wanted to keep their mind in the stras. And therefore all the time
saying Gt; and karmaya karmaya pasyet; ; they will get
bored. Therefore these strs are written so that they get varieties to keep the mind dwell
on the stras and therefore we have got mmsa pradna vdnta; tarka pradna vdnta;
vyakraa pradna vdnta; all text books are there; but we should know where to stop,
where to continue.
But generally, ordinary intellect requires comprehensive study of a few books; that is more
than enough. Otherwise it may become what; citta Brahmaa kraam. Therefore ata;
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therefore, prayatnt jjtavya. Therefore very alertly, concentrate on knowing the basic
teachings; do not get lost in the frills of vdnta. What is the main teaching; Brahma satyam;
jagat mithya, jv brahmaiva na par. Water boils at 100 degrees. Not pure water, distilled
water; heavy water, etc.; atmospheric pressure, etc. That is all added. Water boils at 100
degrees. Understand the spirit is enough. Similarly here also, I am the caitanya svarpam
which is ever free. Whatever I experience is jaa; including the body-mind-complex and the
jaa cannot affect caitanya. This is the only thing necessary for liberation. Jaa is never
free; ctanam is ever free. Jaa is ever influenced by da, kla, prrabdha while the
consciousness is not afflicted by da, kla, prrabdha. If you understand this and are
convinced, it is enough. All others are only to re-emphasise it.
And therefore prayatnt; alertly jtavya, one should know, tmana satvam; so the
essential nature of oneself. Do not hair-split. The jaa is sub-divided into various groups.
Whether the sub-division should be pajaka or paja bhta or whether it should be
arra traya. Going inside that and hair-splitting and breaking the head, do not waste the
time. If you are not satisfied by paja bhta model, you use any other model. What we want
to say is everything is jaa. What it is, if it is three elements or five elements or seven
elements. Similarly it is enough to understand that the mind is also jaa. Whether it is
working through neurology or through electrical impulse or whether it is influenced by this
or that; no need to enquire. If you have nothing else to do and want to have fun, do it, it is
OK, but do not get sucked/lost in those discussions.
Therefore, tmana tatvam, the essential free nature of oneself, jtavya, should be known;
tattvajai; by the knowers of the truth, or by the seekers of the truth. So therefore,
remember this goal. That is what akarcrya is asserting repeatedly; remember the goal,
do not convert the stra into another addiction; another dependence causing drug.
continuing.
|
||||
ajnasarpadaasya brahmajnauadha vin |
kimu vdaica straica kimu mantrai kimauadhai ||61||
So here akarcrya is reminding the goal which we should remember, during the study of
scriptures and what is the goal; removal of our sasra disease; sasra poison; and how
did the sasra poison come; because of snake bite; and what is the snake which has bitten
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me; ajna sarpadaasya; , special , ajna sarpa; the snake of
ignorance. It is only symbolic. Do not look for snake and all. It is symbolic. Ajna sarpa has
bitten me. And here also the statement should be understood. Do not ask on which day it
bit; this is how the abda jla increases. Suppose I say ajna sarpa has bitten; suppose a
student asks, when did it bite. Should we say that this statement is only a figurative
statement, because according to stra and the truth is ajna is andi and that we cannot
talk about the beginning of ajna, ignorance. Therefore biting is only to indicate the
affliction not to indicate the time. It is called proper interpretation. When you say bitting;
there are two aspects; biting mean time aspect is involved; affliction aspect is involved. Here
how should I understand. Affliction alone should be highlighted; not the time principle. This
is how the commentators write. There the sub-commentator comes and writes something
more. This is how stra goes on and on. Ajna -sarpa daa, we are all bitten by the
snake of ignorance and what is the poison; what it has injected. Sasra; sasra poison has
entered into me. And what is sasra poison. I am not happy with myself. I need people to
be happy. I need conditions to be happy. I need external factors to be happy. So this need,
psychology need which makes me miserable, which makes me go after people, do you love
me; do you love me, etc. do you care for me; which makes me complain; you did not ask me
how are you; ; cold
,
. So upset.
These will also look simple as a joke but these will create big problem. Nowadays these are
leading to divorce. Look simple. But for a samsri a very very big and deep problem. And
this sasra brahma jna aushadam vina; will never go without brahma jna; that is I
am free. I do not require love from anyone; I am embodiment of love. Love is pratvam.
Expressed fullness is love. Expressed limitation is seeking love. When I am incomplete I seek
love; when I am complete I give love. So therefore love is only an empirical expression of the
sense of pratvam. Therefore without the discovery of pratvam, which is called brahma
jna auadham ; auadham is called medicine.
Why does akarcrya use the word medicine? Because he has compared ajna into
sarpa and sasra into a poison and for the poison there has to be an anti-venom; brahma
jna anti-venom has to be injected for the sasra poison and without this brahma
jna, you do anything in your life; sasra will continue. Therefore he says: without this
knowledge, kimu vdai; what is the use of studying any amount of vdas; chanting the vdas;
or karma knda of the vdas; or upsana knda; jna knda should not be included here.
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What is the use of any amount of karma knda; any amount of upsana knda itself;
meditation; what is the use; what is the use means, there is no use. kimu straica; what is
the use of all the other stra. Here stra does not include vdnta stra. stra means
vdnta anya strai, tarka, mmsa, vyakraa straihi kimu; what prayjanam is there.
kimu mantrai; what is the use of any learning of mantra and mantra avrtti; I have taken two
mantras, I have three mantras, and if you take mantras from every crya and every saint;
and thereafterwards complain that Svmiji, Time . And they are not
able to continue also; and they are not able to drop also. If they are dropped, they are afraid
; because we have been listening
to this since childhood.
; Therefore all these things; why do you start taking all of them and suffer; take
one or two mantras and chant. Anyway that is an aside topic. mantrai, what is the use of any
number of mantra repetition; and kim auadhai; and what is the use of any amount of
medicine.
And here also we should be very careful. akarcrya does not criticise karma knda here;
because these are the lines misinterpretted by people. They say akarcrya is against
rituals and criticising rituals they say. akarcrya respects pj, japa, etc. extremely. He
himself has said in the eleventh verse; cittasya uddaye karma. Mental purity can come only
through japa and only through pj only through paryanam; what he says karma cannot
help him; jna; he has karma is a must for purity of mind. Therefore
we should never look down upon japa, pj, etc. After gaining purity of mind, they are not
relevant. Then can we discontinue some people ask. Svmiji cittasuddhi has come. That is
doubtful. However, let us assume that he is sdhan catuaya sampanna ra.
; Like that person who said that he has
given up anger; This person says, I do not think so. Then that person says: I have given up
anger. I do not think you have done that; If I provoke you will get angry; No No No; I have
given up anger. 4th time I say No you have not given up anger, the other day I say you
getting angry? Then he says: I TELL YOU THAT I DO NOT GET ANGRY. I HAVE GIVEN UP
ANGER. Like that nobody can claim that he has got total purity; even assuming that he has
got purity, as long as a person is in society and in the family, the stras says one should
retain mantra, japa pj, etc. and become a model for the next generation.
And therefore the mantras and pjs should not be abused and in the name of this slka,
one should not belittle the role of the religious disciplines. So therefore, all these are useless,
without brahmajna.
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Even vdnta stra is useful only it is used for Brahma jna; if it is used for purely
scholarship or dependence, then also it is useless. It is like I give a mirror to a person so that
he can look at the face. He looks into the mirror and appreciates the glass. and then he says
that the frame is very good; and then he sees the back and front and goes and purchases,
the very mirror. Even though he is using the mirror and handling the mirror, he has
forgotten for what purpose the mirror has been given; he converts the mirror into another
photo or picture and hangs all over. Similarly, stra is a mirror; do not get lost in the strik
words. Our eyes should see the stra; through that I should feel or I should recover my
pratvam. Without that, kimu, what is the prayjanam.
Continuing.
|
||||
na gacchati vin pna vydhirauadhaabdata |
vin:'parknubhava brahmaabdairna mucyat ||62||
Even the vdnta stra will not help a person if it remains at the lip level. Not meant for lip
service, not meant for verbal jugglery; not meant for show off, not meant for getting a job in
philosophy department; not meant for producing books after books; but they are meant for
making my heart; not requiring any one of these things. Therefore he says and gives an
example. Vydhi; a person has got some disease. Let us assume that he has got
temperature and doctor said crocin will remove the temperature. Crocin will remove the
temperature. So then he says Oho, crocin will remove the temperature. Therefore he took a
mla and started chanting crocin, crocin, crocin, crocin, etc. one avrithi is over; but the fever
has increased. Then he thought, that it is not enough and therefore one more avrtti. And
that is not enough; perhaps 1008 will do. Perhaps 100008 will do.
He says the abda does not release you; it is not the words that release, but it is meaning
that is grasped which is going to release. So padam na mchayati; pada artha mchayati.
Double meaning; crocin padam na mchayati; crocin padrta; that tablet alone releases you
from fever. Similarly, Aha Brahmsmi words do not release; when I say Aha Brahmsmi it
should be a fact for me. It should convey a fact for you. Whether it conveys the meaning to
others or not, that is a different thing. It should become a meaningful statement; coming
from my inner most heart. That is why once in a while, it is worth doing some introspection,
especially if you are students of vdnta for years.
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Sometime you become proud and say that I have been attending for the last 10 years. or you
say that I am a senior student; I have been attending for 12 years; etc. and another student
says Svmiji from your first class I have been attending. Not saying that you should not
attend or should attend; that is not the idea; the idea is when I keep attending, once in a
while I should ask is Aha Brahmsmi a meaningful fact for me.
Whether I convince others or not is not the question. Whether others accept me or not is not
the question. I ask myself the question, am I pra; am I full and complete. And if I can do
some soul searching; and I can say that Yes. I have made in my life; I have accomplished what
has to be accomplished. As Vidyranya says in his Pajadai; Aho stram Aho stram Aho
Gurur Aho guru; Dhanyosmi, kritakritysmi, I am fulfilled; I do not care what other people
think of me.
Once in a while, I should ask myself. Sometime what happens. Some students come and tell;
Svmiji they asked the question and I answered and they were convinced! I am not
convinced by that answer and therefore tell me whether that answer is real or some other
answer is there for that.
Therefore importance is not whether others are convinced or not; others need not be
convinced, because I have not taken a contract that I am going to convince others. Whether I
am convinced or not is the point. If I can help others is one thing; but my aim is to convince
myself. Therefore he says auadha abdada; by mere word medicine, medicine, medicine,
iti sabdna, by repeating the word medicine, or the word of any particular medicine, like
crocin, crocin, or something like that; by that; the vydihi na gacchati; disease does not go
away.
Then how does the disease go. Pnam vina; without consuming the medicine; it should enter
your system. The blood stream it should enter. There also it takes time; the moment you
take the tablet, it does not. It should go to the system; stomach must be capable of
absorption; and it should circulate; then gradualy the fever reduces. Similarly, here also,
Brahma abdai na mucyat. By repeating the mah vkya, Aha Brahmsmi, one day japa;
another day Tatvamasi; another day aya tma brahmaa;
another day; Prjnam brahma; he knows all the mahvkys; and another day, chidnanda
rpa shivha ; shivha ; ,
, shivha shivha .
Svmiji says, Pvam; therefore let us continue that; What is the use.
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Therefore Aparka anubhavam vina, without aparka jna; without internalisation;

without assimilation, without making it a fact for me. Na mucyat. One is never liberated. So
therefore study the stra; it is a means of liberation but even when you study the stra,
never forget the goal of stra; Let it not become another competitive exercise. Let it meant
for liberation.
Hari Om.
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|
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ajnasarpadaasya brahmajnauadha vin |
kimu vdaica straica kimu mantrai kimauadhai ||61||
|
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After introducing the student and the teacher, the main question was presented in the 49th
verse, in which the student asked for tma jna. So in that 49th verse, seven questions
were asked:

So this verse is the key verse; foundation verse of Vivkacmai and the entire
Vivkacmai is an answer to the seven questions only. So what is bondage, what is
liberation; and how did the bondage come and how does the bondage continue. So these
are four questions regarding the bondage. And thereafterwards three questions are
regarding tma and antma; what is tma; what is antma; and how does one differentiate
tma and antma. So the four questions regarding bondage and three questions regarding
the tma antma; thus seven questions were asked.
And the teacher started his reply from the 50th verse onwards and the first the teacher is
congratulating the student and also the teacher glorifies this knowledge. Thus we get iya
stuti and jna stuti. The glory of a vdantik student and the glory of the vdantik teaching;
i.e. the first subject matter, which is from verse No.50 up to verse No.71.
Glorifying the student; the teacher said that; one's liberation can be attained by oneself only.
All the other things can be done by other people, proxy. If I want to get money, somebody
can give me money; I want to go to some place, somebody can take me to that place and
even in the ritualistic section, if father is too old and he is not able to do some rituals, even
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daily sandy vandana, father can give the power to the son. So that power of attorney like,
there is a religious method of transferring the power to the son; there is a ritualistic method;
thereafter the son can do two sandy vandana; one for his father; and one for himself. Thus
even in ritualistic field, there is the possibility of transfer of power but there is one field in
which nobody can work for you, except yourselves. Closest person, the husband cannot work
for the wife's liberation; the wife cannot work for the husband's liberation; both cannot work
for their children's liberation; guru unfortunately cannot work for iya's liberation; iya
need not, I think, work for guru's liberation. So akarcrya says: if you want liberation,
there is only one person who can work for you; who can get that; you have to extend this
even to God. Even God cannot do anything for your liberation. That is why we say liberation
is not even God's will.
If liberation is God's will, God would have, out of his infinite compassion given liberation
long before. If you say God does not have compassion for some people and the God has
compassion for some other people and gives liberation, that God is no more God, because
he is partial. Therefore God cannot give you liberation; Guru cannot give you liberation; other
people cannot give you liberation; Who can give you liberation. You yourselves can give you
liberation.
Then does that mean Guru is useless; stra is useless; God is useless. Do you say so? No.
Guru is extremely useful; God of course is constantly there; His grace is required; but what we
say is: they are all supporting factors. They are all supporting factors alone; just as seed alone
can become tree; water also is the supporting factor; land is supporting factor; all the other
fertilizers are supporting factors; but actually the seed alone can become tree. Similarly here
also, you alone have to work for liberation. And that is why working for liberation is not a
selfish act at all. Working for one's liberation is not selfishness act at all, because we alone
have to work for our liberation. Just as eating food cannot be called selfish, because my
hunger I alone has to remove. And this one has to understand. You do a lot of service to the
society; wonderful; but ultimately he has to come to the ultimate pururtha; that is mka.
And the teacher said: Oh Student, you have understood the importance of mka and
therefore congratulations to you.
Having congratulated the student, the teacher is talking about the importance of jna.
And THEREFORE HE SAID OTHER THAN JNA, THERE IS NO ALTERNATIVE METHOD
FOR MKA. So it is important to note, because many paths to liberation is not acceptable
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to vdnta stra. We accept many paths for purification of mind; mental purification, we can
get through pj, japa, social service, rituals; hundreds of methods are there for mental
purification; but for mka there is only one path; that is jna.
Thereafterwards akarcrya said that even jna of what? Not jna of anything.
There are so many things which we can know. It is not the knowledge of grammar, what you
call, of economics or music or astrology; astronomy; etc. or atom; so many things. None of
them. Not even the skya philosophy, not even yga philosophy, not even prva mmsa
stram, but not even the knowledge of paja ka. I have got panca ka; whether you have
got panca ka or paja ka; that is not the topic here; but here jvtma-paramtma aikya
jna. I am the substratum of the universe which depends on me for its existence. This
specific knowledge alone is called knowledge. That there is a God; that knowledge will not
give me any liberation. It is an information I have. There is a God who is the creator of the
world. But it does not alter this fact or my notion that I am a limited individual. That there is
a God does not help improve my status. That that Lord is the jagat kraam does not
improve my status; it is only to improve the status of Bhagavn. So therefore even the
knowledge that there is Brahman is not useful; but what should be knowledge. As jagat
kraam Brahman, is none other than myself. The whole world is kryam; I am the kraam;
world depends on me; I do not depend upon the world.
This discovery of self-independence; self-limitlessness alone is known by the word jna

here. Whenever we use the word jna, it means I am the substrum of the world and the
world cannot affect me at all. And if this knowledge is not gained and assimilated;
akarcrya says even the study of Upaiads is useless; if knowledge has not taken place,
does not take place.
Therefore akarcrya warns: You might have studied all the upaiads. You might have
studied brahma stra with ten commentaries; and you might be able to give eloquent
discourses and you might be the greatest scholar in the world; all this scholarship may not
be of any use, if this knowledge is not a fact for you.
So one side you will be discoursing on the upaiads, other side you are worried, because
your son does not respond to your letter. He is a professor in college; he says Tat tvam asi;
and he also analysis, aha brahmsmi one side; on the other side, my son is behaving like
this and therefore I am upset. That is a big gap between what he is teaching and what he is
in actuality. But a scholarship is called parka jna; and
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akarcrya says even parka jna is of no use. Then the very knowledge should be
converted into aparka jna.
What do you mean by aparka jna. All the descriptions in the upaiads are talking
about Me; I have to remind constantly. Otherwise I will think the Upaiads are talking about
some Brahman. That has to be kept aside. I should always remind myself that all the
descriptions, jagat kraam, satyam, jna, ananta and yatat adresya, agrhya, agtram,
avaram, nanda svarpa; asaga svarpa; sarvagata svarpaasaga; all these are talking
about Me, I have to remind. And thereafterwards I should ask myself are these descriptions
a fact for me; or just words and words and words. Are they just words, cold words, printed
words, just for what you call getting byeheart and repeating or do they convey some fact to
me. Am I able to accept them as fact. Is it that I am unaffected by the events of life; is it a
fact, is it a verbal statement. And I must be able to tell from my innermost heart; that I am
and I cannot be affected by any event in life. And to own up this fact, whatever obstacles
come from intellect, all those questions have to be answered. It means there should be no
doubt about this fact in my mind. It is the second stage of internalisation.
First stage is constantly telling myself that every description is about me, and not some truth
or reality which is elsewhere. The upaiad uses the word, vasthu, tatvam, Brahma, etc. but
whenever Upaiad the uses the word, the words I should remember, they are all synonyms,
I-the-first-person-singular.
The first stage of internalisation is constantly telling/reminding the description is about Me.
Second step of internalisation is asking the question to myself. You may call it introspection.
Are these statements facts for me; true for me; can I tell that these are true from my
innermost heart. In the Court, before giving statement, they take some book in the name of
God, in the name of Bible, in the name of Quran, in the name of Gt, etc.; This is the truth,
this is the whole truth and nothing but the truth. ,
, . Similarly here also can I sit alone and touch my heart
and say whatever vdnta has taught is not a fact for my teacher or God, but it is a fact for; it
should be such a fact for myself that whenever I tell someone, I am able to tell it as my
knowledge, not as Upaiad says so. . You are nanda
svarpa-
, . Like that person you
know: He said ; ; ; you know the
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Bharatiyar song; I have no fear; I have no fear; no fear at all; then the wife came with the
; or the big knife to cut the coconut, she came with that, and she asked him
; who does not have fear; and that person said: for Bharatiar; Bharatiar does not
have fear.
Similarly, I say everything in the Upaiads, Aha Satyam, jna, anantha, abhya, and
all those things, and ultimately put it within quotations, so says the upaiads. But it should
be a fact arising from my own heart and therefore I have to off and on ask myself, is it a fact
for me.
And then the final internalisation, the most important internalisation, and that is removing
the gap between my knowledge and my day-to-day behaviour in life. It is one thing to say, I
am fearless; and another thing to be fearless. It is one thing that I am nta and another
thing to be nta. Therefore, constantly watching: Is there a gap between what I say as a
fact and what I am in my day-to-day life, which means emotionally also, the knowledge
should flow into my emotional personality. Not enough that it flows in my intellectual
personality but it should, what you call, it should sink into my emotional personality and that
is called aparka jna. That is called aparka anubhava; anubhava means
experiencing the knowledge at all levels/ At all levels means, intellectually it is a fact for me
and emotionally I feel the benefit of that knowledge, in the form of what: Dukhhu
anudvigna man I experience the being; I experience the amatvam; and this is called
aparka jna and akarcrya says without this total transformation of the personality,
without this total intellectual and emotional transformation of the personality, whatever you
do is worthless.
Therefore he said in the 62nd verse, na gacchati vin pna vydhirauadhaabdata; vina
aparka anubhavam brahma abdaihi na mucyat. Aparka anubhavam vina, without this
aparka jna, the anubhava means experience; when we say experience, it need not
mean Brahman is experienced, because Brahman is never an object of experience. Here what
we mean by the word experience is jna; the aparka anubhavam means aparka
jna.
And what is aparka jna; that Brahman is not a new object to be experienced but
Brahman is another name for myself. It is not a new object to be experienced but it is
another name for myself; my true nature. Without this aparka jna, na mucyat. One
cannot get liberation. Brahma abdai, by repeating the word Aha Brahmsmi, by doing japa
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aha brahmsmi, one cannot get liberation. So when one does, one repeat the word that
aha brahmsmi remains only in the lip, which is not in the heart. In fact, even the very japa
he is doing is with worry: ; so
therefore he is very angry, very irritated; very upset; and he has taken the japa: sham; aha
brahmsmi; etc. people take this japa also; one side he is doing the japa biting his teeth.
What is the japa? Aha nanda svaruposmi and what is inside; ; So
therefore verbal statements do not liberate. The idea is Vdnta sabdhaha na mochayati;
vdnta sabdha arthaha mochayati. Words do not liberate; but their meanings liberate.
And for this he gives an example. What is that example? The example of curing a disease.
And suppose a person has got a disease. The doctor has said that you have to take this
medicine. Suppose I buy the medicine or even before that I repeat the name of the medicine;
medicine, medicine, for so many mysins, streptomysin, etc.; correct ; it is
"my sin" only. My sin. So every disease reminds what; my sin only. Therefore he says the
name of the medicine and he repeats that; the word medicine will not help you. And another
person buys the medicine and keeps the medicine in front; then also no use; that medicine
has to be put into the mouth and suppose we put inside the mouth and does not swallow,
useless; he has to swallow. Even swallowing is not sufficient, sometimes because of some
problem, what he eats through one side just goes through the other side, without getting
assimilation. Therefore the food should be or the medicine should be absorbed by every cell;
then alone it brings about the transformation.
Therefore he says here; vydhi na gacchati. Disease does not go away by auadhaabdata
by the word medicine or by the object medicine. medicine the word or that particular
substance; both of them do not remove the disease, pnam vina; if that medicine is not
internalised. Here also Aha brahmsmi should not remain the book, in the notes, in the
cassette; ; I have written notes on all the upaiads; OK.
So this note book got liberation. They are all there in the well-preserved cassettes. Cassettes
got liberated. So therefore that will not help you. So by repetition medicine, medicine,
medicine also, you will not. Similarly repeating the upaiad or teaching other people; that is
not going to liberate. Therefore outside will not liberate; in the mouth it will not liberate; it
has to go inside your stomach. In the case of medicine, it should enter your stomach; in the
case of Brahma jna, it should enter your innermost personality; bringing out a thorough
intellectual and emotional change. Intellectual change is conviction; emotional change is
freedom from kma, krda, lobha, mha, mada, mtsarya; all these six diseases must go
away; that is the emotional transformation.
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Continuing.
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akrtv dryavilayaajtv tattvamtmana |
brahmaabdai kut muktiruktimtraphalairnrm ||63||
The same idea is presented in a different way; the second line conveys the same idea;
brahma brahma abdai kut mukti; mere verbal repetition of the upaiad or their
commentaries will not help you at all. No doubt, you have to study the upaiads, you have
to come to the words; because when we say words will not liberate, only their meaning will
liberate, we should remember that words are not criticised or pulled down, because without
words, meaning cannot be communicated. If I am communicating to you the meaning, the
only pipeline that I have to connect my brain and your brain is my words; if I have to convey I
have got only one mode;
I cannot connect an electric wire between our heads and try to transfer; it will not get
transferred. People talk about ckua dka; and sparana dka and all. Transferring
the power through ckua dka and transferring the power through touching; iya
. Those dkas may be possible in the case of
transferring powers; but they will not work in the case of transferring knowledge. Power
transference is different from knowledge transference. Even curing the disease etc. a siddha
purua may do; or by seeing or touching; they will all come under power transference; they
will all come under siddhi by we do not have any such transference method in the case of
knowledge.
Svmiji how do you know. You are talking with confidence. If such a method had been there,
in the battlefield, Lord Krishna would not have struggled to teach Arjuna 18 chapters of the
Gt; in the battlefield, easiest method is what; touching would have been the easiest
method. Therefore, remember, powers can be transferred by look and touch in the case of
siddhs; not you and me; only some body heat would increase; only that. Therefore in the
case of siddhs, transference are possible; in the purs it is said, even the youth can be
transferred; in the case of story of Yayati, etc. the father and the son exchange one gave jara;
and another gave youth; such siddhis are accepted but there is no method mentioned in any
stra by which the teacher looks or touches and transfers the knowledge.
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Therefore the only means of transference of knowledge is words, words and words. Even
Bhagavn is transferring the self-knowledge to us only by one method; what is that; the
upaiadic words; and therefore remember, words are extremely important; but what
akarcrya says is words are important as a means but words are not ends in themselves.
Therefore do not hang on to words; do not hang on to books which are only containers of
words; and what should you do? Give sufficient importance to the words as a means but do
not give it more importance than that. From the words you have to come to what; from the
abda, the sdhanm, you will have to come to the artha, which is the sdhyam.
But generally what happens: in the case of seekers is: there are two extremes. One extreme is
a person says knowledge is important, words are not important; so they do not study the
stra itself. This is one extreme. Those who claim knowledge is important, words are not
going to give liberation; therefore I would not go a guru; I would not study scriptures, etc.
and I would do meditation; this is one idiot.
So without words coming from the guru; if the means is not there; how can a person get the
knowledge. Therefore one extreme is what; those people who reject the words totally.
And there is another extreme group; those who hang on the words and words and words,
study the upaiads by heart; bhyams by heart; there are people who study the sub-
commentaries byheart; all that is not necessary; but they hang on to the words and continue
to be a samsri; that means what; another extreme hanging on to words.
Who is the right person? The one who does not totally reject the scriptures and the one who
does not hang on to the words of the scriptures, but the one who uses the word, grasps the
meaning and drops the words. Like eating the sugarcane; put the sugarcane into the mouth,
bite it and spit out the remnants.
Therefore here akarcrya is criticising those people who hang on to the words and do
not come to the artha at all. Therefore he says Brahma abdai; by mere words, kuta mukthi,
where is the liberation; it can give you what benefit; ruktimtraphalai; if you hang on to the
words, the only benefit is that you can quote the Upaiads left and right. If you are a
manager, your seat, you can quote the upaiads also; you can quote the Gt also; and the
other people will say that he is a great scholar. Except quotation, no benefit would be there,
if you are hanging on to the words alone. Uktimtraphalai; if you hang on to the words, the
only benefit is quotation. You can teach others; but in your heart; you will be worried; how
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many students I get. After that, one person has got more number of students and will be
worried; teaching ? aha pra; aha pra; aha tripta; and what is the worry; I
get less number of people only, whereas the other person is getting more number. What a
big gulf between what I teach and what I am. Therefore do not hang on to the words, ask
the question, have I internalised the meaning. Uktimtra phalaihi nrm kut mukti. How
can there be liberation for a human being?
And therefore what is more important. Artha is important. That is why Daynanda svmi
nicely says: Upaiad does not mean the Sasrkt text of Isa, Kena, Katha only. ANY BOOK IN
ANY LANGUAGE THAT IS PRESENT IN ANY COUNTRY IN ANY FORM, WHICH GIVES THE MEANING THAT I AM
THE WHOLE AND I AM THE REALITY UPON WHICH THE WHOLE WORLD IS RESTING. Whichever book gives
this knowledge, that book is Upaiad.
Suppose in South America or under the Dead Sea Scrolls; suppose such scrolls are there; or
in North America they have got some tribal language and in that they are communicating
something and that is I am the substratum of the Universe, that is called what: Upaiad.
Therefore we are not particular about the language; we are not particular about the source
of that book; whichever book in whichever language conveys this idea, that I am the
substratum, that is called upaiad.
And that fact I have to internalise. And that fact he said in the first line; what is that fact.
tmana satvam; Fact about my true nature; And why should we use the word 'true nature';
because we have got false nature. Otherwise why should I say true nature, because the false
nature is my superficial nature that is my physical personality is false nature No.1. And why is
it my false nature, because it is the ever the same. Changing nature is false nature. Incidental
nature is false nature. Why because it is incidental. My physical personality is my false nature,
because in my boyhood stage, I had one physical personality, now I have got another
physical personality; and after 25 years, if I survive, the body will be totally different;
therefore my physical personality is false. My emotional personality is false, because
morning I am all fine; after two hours I am totally different. In fact, many students also. I find
that all of them are so pleasant and so calm in front of me; and then they complain; Svmiji,
you do not know, when he comes home, he is a terror; I could not believe, because he is so
pleasant, so smiling; but he has got a personality in front of me, a personality outside. In
camps and all, when I am there, one personality; when I am not around, another personality;
so emotional personality also is changing, incidental. Intellectual personality is also
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incidental. And what is the only permanent, changeless feature of mine? The only two things:
I am a conscious being; conscious means sat cit being means sat; as sat chit alone, is my
intrinsic nature. That is why during sleep I drop my physical personality, my emotional
personality, my intellectual personality, all are gone; but still sanmtra
karapasaharaat y:'bhtsuupta pumn. That I am an existent one; there is no proof
required. No doubt at all; during sleep also I exist, there is no doubt. If there is a doubt
regarding our existence, we will never go to sleep. Now we happily go to sleep because we
know that sleep is not non-existence, but sleep is my non-transaction. And non-transaction is
not non-existence. Transacting I exist now; non-transacting I is existent in sleep; transactions
are incidentals; but I the existent one is not incidental. Therefore existence is my nature. Not
only I was an existent one; I was a concious being because after waking up, I say that I did
not experience any thing. From that it is very clear; what? that I am a conscious existent
being. My physical emotional intellectual personalities are fake-I's; the real-I is the
satchidtma. This is the first part of vdantik teaching; tmana satvam.
Then what is the second part? Everything else other than this real nature is less real than me;
is less real than me; they are dependent on me; they are mithyah; the relationship between
me and the world is like the relationship between clay and pot. We do not question the
availability of pot; pot is there; pot can bring water; clay cannot bring water; pot can bring
water; clay cannot bring water; pot has the capacity; it has everything; but I know that pot
cannot exist independent of clay. Similarly, the world cannot exist independent of you. The
clay lends existence to the pot, I lend existence to the world. So this is called aha satyam,
jagan mithya; and this falsification of the world is here called drya vilaya. Drya vilaya
literally means resolution of the world. Drya is equal to world. Object is equal to world.
Drya is equal to object is equal to world. Vilaya means dissolution; resolution; And
dissolution here means falsification. And falsification means what; knowing, knowing that it
does not have independent existence. This you have to understand clearly. Falsification is
knowing that it does not have independent existence. So I have given the example, like
dissolving the desk. Vdnta uses the word of dissolving the desk. Dissolving the desk means
what; what we will think, that we have to do something to dissolve. Acid ,
; Vdantik dissolution is totally technical thing; it is a purely an
intellectual job; and what is the intellectual job; knowing that there is no desk; there is no
substance called desk; other than wood; but is not a new substance. but what is the
substance; it is wood; now wood; later wood; desk is a new word, but not a new substance.
The moment I understand that death has got only a wordy existence, what do I do? I take
away the existence from the desk and I hand it over to what; wood; the wood alone is desk;
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desk does not have an existence of its own. This understanding is called dissolution of the
desk. And why do we use the word dissolution. We use the word dissolution because,
thereafterwards whenever we hear the word dissolution, in my mind, what is the knowledge;
wood is there is the knowledge. And I know desk has got only verbal existence. Chndgya
Upaiad says; desk exists only on your tongue. outside what is there; wood only; desk is
where; on your tongue; vcharanbaam vikro namadyam. Similarly the upaiad says the
world exist on your tongue alone. The world is not a substance. This understanding is called
drya vilaya.
Then what is the advantage of that. So this discussion is purely an intellectual affair. In what
way it will affect my emotional problem. Here only many people face problems. By
Intellectual analysis, how can all my worries vanish? It is an emotional problem. For that the
answer: once I know that I am satyam, world is nma rpa, my attitude towards the world will
change. Attitude towards the world will change and what is the change in attitude? This
world cannot affect the real me; this world cannot affect the real me; just as the dream tiger
or even movie tiger cannot affect me at all. That is why in English, there is an expression: He
is a paper tiger; what does it mean to say: Paper Tiger; only for seeing it is frightening; it can
do no harm at all. Movie / TV etc. you see all kinds of zorastic park or even 3D movies it
might come, and at that time I may shiver but I know that it cannot do anything to me. So
the greatest advantage is the sense of insecurity will go away. According to vdnta,
insecurity is a sense; not a fact. And the notion of insecurity will go away. What about other
emotional problems. Vdnta says all other emotional problems are only products of this
basic sense of insecurity; ; support
, ; Either I expect support physically, or emotionally, or
intellectually or financially, ; ;
; that insecurity alone expresses in the form
of kma; kma is borne out of insecurity; krdha is borne out of insecurity; lobha is born of
insecurity; mha, mada, mtsarya; all are basic insecurity alone; that insecurity goes away.
Once I know that Aha Satyam Jagan Mithya; I do not require security from the world. In
fact, world is secure because of Me. Just as clay saying I am not secure because of pot; in fact
pot is getting security from me, the clay. And this fact should be understood and
internalised. So therefore drya vilaya is jagan mithyatva nicaya; tmana tatvam means
tma satyatva nicaya. tma satyatva nicaya and jagan mithyatva nicaya; both are the
most important aspect of vdantik pursuit. And without these two; whatever you do is
worthless. Therefore akrutva; akrutva means without jagan mithyatva nicaya and ajtva
means without tma satyatva nicaya. So akrutva drya vilaya; without jagan mithyatva
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nicaya and ajtva tatvam tmana; without tma satyatva nicaya; whatever you do, it
will all remain isolated in your brain and then it will not help to face any situation, including
the temperature rise in the summer. You know that is a big problem. That also we have to
face. Everything. Not only external temperature rise, but also internal temperature rise; all
these you have to face, no escape. Without that it is useless.
More we will see in the next class.
Hari Om.
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akrtv dryavilayaajtv tattvamtmana |
brahmaabdai kut muktiruktimtraphalairnrm ||63|
In these verses, beginning from the 60th verse onwards, the teacher is glorifying student as
well as the teaching and the topic goes up to verse No.71. And in these verses, which we are
seeing now, jna is glorified. And here the teacher points out that the mere verbal
statement that Aha Brahmsmi will not lead to liberation; but it should become my own
conviction and it should become sthira praja and therefore he said Brahma abdai rukti
mtra phalaihi mukthi hina bhavathi. Mere statement Aha Brahmsmi cannot give
liberation. And therefore to make the statement a fact, whatever is required all of them
should be done; like ravaam, mananam and nidhidhysanam, are important. Up to this we
saw.
continuing.
|
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akrtv atrusahramagatvkhilabhriyam |
rjhamiti abdnn rj bhavitumarhati ||64||
So this slka is an example to explain in the idea contained in the previous slka , that is
Aha Brahmsmi, verbal statement is not enough. And here the example of a King is given.
A king has lost the kingdom taken by all the enemies; and the kingdom legitimately belongs
to this king only and therefore he can legitimately claim that Aha Rja asmi. Even though it
is a fact that the kingdom belongs to him and still he is able to take back the kingdom and
drive away the enemies; the mere statement that Aha I am the king will not be of no use.
And therefore the king has to fight every enemy and send them out and take back the
kingdom and then alone aha rja asmi will be a meaningful statement; a factual statement.
Similarly here also, aha brahmsmi is a fact and we can legitimately claim this fact that
Aha Brahmsmi and
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Brahman means the king of the whole creation. aha vrikshasya reriva | kirtih prishtham
gireriva; the upaiad says that I am the one who am the sustaining the whole creation;
which is the teaching of the upaiad and which is a fact also. But even though a legitimate
fact, unless I claim that Kingdom by destroying the enemies, I am not going to get any
benefit; I will be claiming that I am Brahman, I am Brahman, but there will be no benefit that
can be enjoyed by me. And therefore here he says: atrusahram akrtv; suppose the king
does not destroy the enemy who has taken away his legitimate kingdom; so suppose a
person does not destroy the enemies who have usurped his kingdom and akhilabhriyam
agatv and suppose he does not acquire the entire kingdom; as well as its wealth; suppose a
king does not destroy the enemies and suppose the king does not get back, acquire back the
kingdom, as well as his wealth riyam means the wealth and without doing these two jobs,
he goes on telling that Aha rja Asmi, the kingdom legitimately belongs to me, but they
have taken it from me, he goes on telling everyone and he is the forest now, not having
enough to eat; eating fruits and roots and lying on the ground and suffering all kinds of
insect bites; suffering he is but verbally he says Aha rja Asmi; who wants that; and what is
the benefit of that statement; Rja aha iti abdt; by merely repeating like a parrot Aha
rja asmi, rja bhavitum na arhati; he cannot be a king at all. It is only an imagination.
And therefore he should say Aha Rja Asmi, and enjoy the glory of royalty, then he should
stop verbalising; he should start acting. And whatever is required, before attacking the
enemies, he should not straight away attack also; the enemy may be powerful; before
attaching the enemies, he should start collecting his forces and gathering strength and at the
appropriate time, he should attack the enemies and drive them away and be in the Capital
and then he should claim Aha Rja Asmi. In the same way, the Upaiad Aha Brahmsmi,
the kingdom of Mka is within you, as they the kingdom of heaven is within you; you are
the king of mka smrjyam, the upaiad declare. And I also go on saying that Aha Nitya
muktsmi; Nikya muktsmi; nitya muktsmi; at the same time crying; goes on saying Nitya
muktsmi; akarcrya says stop verbalising, start acting.
And what is the action that should be done; that we have to supply. akarcrya does not
say that; we have to supply. What should we do; we have to destroy the enemies; and here
who is the enemy; not the human beings; the enemy is ajna atru; and if the ajna
atru has to be destroyed; I have to become sufficiently strong; enough forces; what are the
forces; vivka, vairgya, ama, dama, uparama, titika, sraddha, samdhnam,
mumukutva, stram, guru; these are the commanders who should go ahead; or else if
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you go straight, you will get beaten. As a weak person if I attack, like the Indians facing China
in 1962; just finished because, you are not equipped to fight the enemy.
Therefore nuclear bomb is required, then acquire it; whatever is required to strengthen and
then I have to attack the enemy, not only the ajna enemy; there is the saaya enemy,
saaya means I know Aha Brahmsi; but, you say. That butting in but is the doubt; lack of
conviction. How can I accept what the scriptures say. What is the proof for this. So therefore
the doubt can be there; and finally there is a habitual emotional problem like anger,
depression, jealousy, etc. which is known as viparyaya; ajna, saaya, viparyaya; enemies
should be attacked. The war is ravaa manana nidhidyaana war; and the army is the vivka,
virgya, mdi aka sapatti, mumukutva, guru and stram. Keeping all these, unless
you attack, mere aha Brahmsmi recitation will not lead anything.
And therefore better start acting. That means ask the question, what do I require. More
ravaam, do I require; More mananam do I require; or more nidhidhysanam do I require;
and according to requirement, spend quality-time on that. Without spending quality time on
these three, study will be on the one side and life's problem will continue to attack from the
other side. Therefore come out from the forest of sasra; and own up the mka
smrjyam. So do not verbalise. Enough of talking; start acting.
So second line rja aha iti abdt, verbalisation, lip service to vdnta; by that rja
bhavitum na arhati. So you will never be free by mere statement that aha muhta.
Continuing.

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ptkti khanana tathpariildyutkaraa svkrti
nikpa amapkat nahi bahi abdaistu nirgacchati |
tadvadbrahmavidpadamananadhyndibhirlabhyat
mykryatirhita svamamala tattva na duryuktibhi ||65||
So the same idea is contained in this also. In the previous slka akarcrya said enough
of talking; start acting. And in this slka he clarifies what is the action to be done here. Is it
some kind of morning walk that is to be done that I should do; or I should do some rituals or
temple visit; what is the type of action that I have to do. Now the action we have already
seen before; that first we have to prepare the mind and second we have to do jna. In fact
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first we have to go through karma yga and we have go through jna yga; that is the
action. And akarcrya assumes here that we have already gone through karma yga. If a
person has not prepared the mind through the paja mah yaja; leaving a life of dharma,
by varieties of contributions to the action; action means leading a religious life a dharmic life
is the action.
Here akarcrya assumes that a person has gone through the religious life and therefore
the next stage of action is ravaam, mananam and nidhidhysanam; so this threefold action
he prescribes in this particular slka.
And to convey this idea, a beautiful example is given. Suppose a person is very poor; he has
got only a small piece of land and that too barren land; he does not have enough food to
eat; and even for tilling the land, he does not have the resources and he dos not have what
you call any other energy also, therefore he is suffering and suppose some person comes
and tells and you are not a poor person; in fact you are the richest person in the land. And
then he wonders how come you say I am richest person. In fact, I do not enough money to
eat my next meal; how do you say that I am the richest person. Then the other person tells
because under your land there is a huge treasure, which is worth millions or trillions of
rupees. So much money is there. Now the moment that he got the information, he has
known that I am the richest person and he also knows that the information is fact because
the friend will not bluff. That is to be assumed; his friend is not a joker or bluffer, he is pta
purua; pta means the one who tells the truth alone. And now he has known that I am the
richest person, I have a big treasure under me, but even though he goes on saying, I am the
richest person, hunger will continue. Therefore what should he do; he has to listen to the
information that I am the richest person; until he claims the treasure, acquires the treasure,
poverty will continue; hunger will continue; therefore enough of statements; he should start
what; and what should be action, khanana; he has to dig the ground and remove all the
mud; and whatever is required and there is a treasure and the treasure is protected by rock
and other things and then he has to remove all the rock and take the treasure and own up
the treasure; then and then alone, he can enjoy the richness.
Therefore akarcrya says, three stages are required to own up the richness. Three stages
are required to own up the richness; the wealth; the first stage is somebody has to come and
tell that the treasure is underneath; and he should give enough proof and enough data to
convince me that there is treasure. Otherwise initially I will say you are bluffing; you are
pacifying; how can there be treasure what is the source; I will ask umpteen questions; so the
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first stage is somebody should inform that there is a treasure and not only inform,
convince also; this is called ptkti; or pta vachanam; statement of a reliable person; a trust
worthy person.
And what is next stage required. Now I know that there is treasure. So I need not beg from
anyone; I need not work to get money; it is already mine; and what is required; I have to
acquire it; therefore what is the second stage; khanana ; khanana means what digging;
to remove all the earth which is covering the treasure. So the earth is the obstacle, and
therefore the earth has to be removed. So previously lack of information or ignorance was
the obstacle; now the ignorance-obstacle is gone; because I know there is treasure; but the
obstacle is now what; mud is there; therefore I should go on removing the mud and after
removing the mud, the job is called khanana.
Then there is a third stage involved; what is that; when the actual treasure comes; for further
protection lot of rocks are placed; protect it; and therefore final stage is removal of the rock
covering the treasure; ildi utkarshanam; il means rock; which are solid; previous obstacle
was mud; which can be removed; relatively easily but later pratibands are solid rock; once
you remove the rocks also; then the wealth is in your hands; all the ornaments and diamonds
jewels you can put on yourselves; all the money you can use for buying food and you can
east sumptuously.
So what are the three stages; ptkti, khanana, ildyutkaraa, removal of the
ignorance regarding the treasure, removal of the mud and removal of rock.
Now you have to extend this to the vdantik teaching also; Here the teacher samsri; poor in
peace of mind, because he repeatedly says: ;
; POOR in security; security feels nanda, etc. he is extremely poor and
embodiment of sorrow; embodiment of insecurity; embodiment of lack of peace; and not
only that he is going in search of peace to various places; ramas to ramas he goes;
pilgrimage to pilgrimage he goes and all in search of peace; then the apta purua comes;
who is the ptas, the vdas or the gurus; is called the pta; and he comes and tells that the
nanda you search for; the security you seek, it is nothing but Brahman; so Brahman is the
peace; Brahman is the nanda; Brahman is the security; the source of peace and security is
not elsewhere; it is in yourselves. Just as the treasure is in your land, Brahman is in you,
yourselves.
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But initially the conviction does not come; we will think that it is brainwashing or it is some
soothsaying; , ;
. So we will not believe it; how can I accept that I have
security in myself and therefore I ask further questions and analyse the vdas; that is called
the upakramdi adlingai; vdnta vicra; analysing the upaiads until I am convinced
that the vdic statement is a valid fact. That vda says Brahman or peace is not elsewhere
but in me, myself. This is called the first stage; ravaam is the analysis of the vdnta until I
am very sure that it is a valid information given by the vdas. So now I know that I need not
go outside for peace and security; so ptkti here is ravaam.
Then the next stage is what: Vdnta goes on presenting ideas; and different minds are
receiving the vdantik teachings; each mind according to its background will raise different
questions; so each mind according to its background will raise its own questions; a scientific
will raise a scientific question; a mind which has the knowledge of psychology will raise the
question on psychology; neurology scientists will raise neurologist; a logical person will ask a
logical question; an emotional person will ask emotional questions; since the minds are
infinite; the questions are also infinite. And vdnta cannot particularly answer every
particular question of the thinker. Only some of the salient questions; some of the main
questions which a normal intellect can ask; those questions the vdnta itself will raise; and
perhaps the teacher himself may raise some questions; but they are all what; but they are all
like the model question papers before the exams; some model questions can be raised; how
can the teacher imagine all the questions that can be raised by all the human intellect; how
many human intellects are there; as many human beings are there; 5 trillion whatever be the
number. 5 trillion human being; and they are the current living human beings; and how many
human beings have gone by and how many human beings are yet to be born; all these
possible questions; no teacher or teachers or scriptures can deal with; but what do they do;
sample, model questions they deal with.
And what should the intelligent student do; based on the sample answers; he should be able
to answer all his questions; he need not deal with others questions; but he should deal his
particular question; which are obstacles to his own conviction. This process of independent
reflection; getting clues from the teacher; getting indications from the teacher; getting
directions from the teacher; finding out my own answers for my own questions is called
mananam, which is here the digging process. For the treasure you dig, removing the earth;
the earth removal of the earth is removal of all my logical questions; that is why one slka
says:
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chryat padam adatt; in fact, from the guru, you get only the 1/4th of the teaching. From
Guru you get on the 1/4h of the teaching; what about the next quarter; padam iya
svamdaya; he has to apply his own intellect and find out answers but he should be
sympathetic to the upaiad; his thinking should not be anti-upaiad; he should think to
negate the upaiad; he must have sympathy towards the upaiads; sympathetic attitude
for whose benefit; for my own benefit. That is called radda; I should not become an
opposition leader in the Parliament; The opposition leaders role is what; whatever the ruling
party does is wrong; why, because it is done by the ruling party. So that kind of attitude will
reach nowhere; I should always be for and considerate. The upaiads is trying to help me
out; and I should help the upaiad out to help me. I should help the upaiad to help me; I
should not anti-upaiad. This kind of attitude is called ruti sammada tarka; using logic
which will go along with the upaiads. Otherwise it is called dry logic. This is nstika logic.
So this is the second stage called mananam; this is removal of the earth; and what is the
earth here; logical questions or doubts; that all should be removed.
And then comes the final stage; where the solid rocks are to be removed; and what are the
solid rocks; all our habitual notions; that I am a samsri. That I cannot be muktaha; even if I
have to be mukta, certainly not in this life; I have concluded; I have to take some more
janmas; then only it is possible; therefore I myself act against myself; I myself are anti-Me.
Therefore all these habitual notions; that I am bhakta; habitual anger; habitual jealousy;
habitual rga; habitual dva; certain people I decide I cannot forgive. People come and tell
me. Svmiji, this person I can never forgive in life. You say anything I am ready to do this and
that; I will never forgive this person. I tell you that is the solid rock against mka; because
forgiveness whether the other person deserves forgiveness is not the question; because I am
giving forgiveness not for the other person's sake; because it is for removing my own
burden; because if there is one person whom I hate from heart; mka is gone. As somebody
nicely said a balloon is tied to the ground with hundred strings; and if the balloon has to fly
high; how many strings have to be cut. hundred strings; if you say, Svmiji I have cut 99
strings; the balloon is not going up; I say it will not go up; even if one string is there; balloon
will not go up; similarly even if one person I hate in the creation; that is enough to keep the
aground in the sasra. Therefore they are all solid rocks, which have to be removed by
nidhidhysanam; I do not hate anyone; I am not jealous of anyone; for each obstacle, the
corresponding nidhidhysanam should be done. This is called action. So verablisation is not
enough, thru these three things; by giving it; by giving quality time; then and then alone; you
own up the treasure of tma smrjyam. This is the idea of this slka.
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Now look at the slka. So the first two lines is the example. nikpa amapkat; second
line; nikpa means a treasure; a treasure requires these three actions for owning up. A
treasure requires samapkat means requires; these three things for owning up; what are
they; first line ptkti; first somebody has to tell me that there is a treasure; that is called
ptkti; that is the information given by a trust-worthy reliable person; then the next stage
required is khanana; do not go on listening alone; do not go on attending class alone; class
attending is important; that is only ptkti portion; I should myself ask the question how
many questions I raise and how many questions I answer. This has to be done. And this is
called khanana. And in this vdnta; it is mananam; khanana is mananam; easy to
remember, make the ka into ma. So I ask the question do you accept aha brahma as a fact;
if I say I do not accept it as a fact, I ask the question, why? And whatever the question the
mind raises, I must find out the answer; am I free now; later being free is a different matter;
am I free now; if I say not now; I should ask the question, why; thus khanana means
digging process; and what is the third stage; tatha and upariil utkaraa; il means the
rock; we have come here to solid rock; and all other things, clay, etc. il upari utkaraa,
throwing out, removing out and finally svkrti means what, owning up, which is the result.
First three are sdhan, the fourth one is the goal. svkrti means claiming, owning up. All
these are required in the case of nikpa, a treasure, and without doing all these tasks,
suppose a person repeats the word, I have a treasure, I have a treasure, I have a treasure
japam, Aha Brahmsmi japam like that, he goes on saying Aha Brahmsmi, or he says:
Man buddhi ahankara cittani nham, chidnanda rpa shivha; when in another corner
of the mind says: ; who has seen. ; ;
, . That it will not come from
the inner most heart. Therefore he says abdaiai bahi nahi nirgachhati. By mere
verbalisation, these treasure will never come out. So you require all these actions. This is the
example. Now he comes to the original, tatvat; as in the case of example, tatvam, fourth line,
tatvam, tatvam here stands for the Reality or peace of nanda, that also requires three-fold
pursuit and what are they? Brahmavidopadea; the first stage is bramavidya upada. So a
trustworthy person, viz., a guru has to convince me to his teaching that he is in Me; security
is in Me, he has to convince; this process is called bramavidya upada; otherwise called
ravaam. On the part of the teacher it is upada; on the part of the student, it is
ravaam.
And after receiving the teaching from the teacher, and what is the next stage, mananam; I
should touch my heart and ask, am I convinced that I am free here and now; and mind will
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never say Yes; it will come up with so many excuses, and it will intelligently postpone the
mka; ; ; . When we ask
the question why do you postpone the mka, then you say that I have got cold now; if the
cold leaves, mka will come. Then what is the problem. The problem is when he says I am
not free because there is cold, where is the mistake? The meaning of the word-I is not clear;
for him the meaning of the word-I is the body and therefore since body and I are mixed up,
body's freedom from cold is mistaken as my freedom. This is the mistake I am committing.
Then I have to tell that I should never connect cold and liberation. The answer should come
like that. And therefore I should understand that tma, antmanayoho itarha adyaaha is
the problem; and thus I have to each knot, I have to unwind. Not that we should not take to
medicine for cold. Medicine you can take but you should be aware. Therefore that does not
mean should not be kept healthy, but one should connect the body's condition and one's
own freedom because, if the condition of the body is going to determine your freedom; you
are never going to be free.
Thus, for each question, I have to find out where the snag is; often the snag is, I use the word
I, in the wrong place. In the class when I say: Aha Brahmsmi, the meaning of the word I is
stla skma kraa arrat vyathiriktaha; at some other places, when I say Aha that Aha
is connected with either stla or sukam arra m. This is the discrepancy one has to clearly
understand. And therefore mananam. clearing, finding out where the snag is and
Then finally dhynadhibihi; dhynam means nidhidhysanam; nidhidhysanam is not

thinking process; the difference between mananam and nidhidhysanam; in mananam,
logical thinking is involved; rationalisation is involved; in nidhidhysanam; there is no
rationalisation. No thinking is involved. Then what, it is seeing the fact or remaining in the
fact for a length of time. When you wake up after a dream, and that too a nighmarish dream,
when I wake up, even though it is a dream, I know but for some time that palpitation;
continues; because in dream I saw somebody, a thief entering the bathroom; and I
woke up, I know it is a dream and I want to go to bathroom and because of the dream I
wanted.
Now I am afraid to go to the bathroom, because I have seen the thief enter the bathroom in
the dream and if the dream-thief is still sitting there, what will I do. So in spite of knowledge
that heart-beat continues. Therefore I have to assert the known fact; it is only a dream; I need
not be afraid. It is only a dream; I need not be afraid. This dwelling upon the fact is called
dhynam. No teaching is involved. No logic is involved. But owning up. And dhyna dhibhi;
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dhi refers to samdhi; and here samdhi refers to that deep involvement; absorption; and
why do we say deep involvement is required; because in our personal worries, we are deeply
involved; worry about the son, worry about the daughter; worry about the grandchild, worry
about financial condition, worry about the BP, worry about sugar, worry about old age; in
every worry, we are deeply involved; as much deeply involved in the worry, so much we have
to be deeply involved in the worry-free tma. That is why grhasths require more
nidhidhysanam than a sanysi; because for a sanysi, deep involvement in worry is relatively
lesser; why because you have to have a son for the son worry; daughter you should have for
the daughter-worry. Wife should be there for the wife-worry. Therefore the irony is: sanysi
has lot of time for nidhidhysanam but he does not require that much nidhidhysanam;
grhastha requires maximum nidhidhysanam; and the irony is that he has no time. So
therefore you should never say that I have no time. If you have no time for nidhidhysanam;
you have todo more nidhidhysanam; because when you say no time for nidhidhysanam; it
means that you are deeply involved in so many worries and that means you should be
deeply involved in nidhidhysanam. Therefore the dhi means, that absorption is necessary,
important; deep involvement is very important. This akarcrya is going to elaborately
discuss. This is only an introduction; but regarding nidhidhysanam and samdhi, he is going
to deal with more than 100 verses are written on this topic alone. Otherwise, knowledge will
be academic knowledge; verbal knowledge, you will not get any benefit without
nidhidhysanam; he emphases. Vivkacmai is a unique work for nidhidhysanam
emphasis. Most of the other works that we see, ravaam is emphasised. Upadea sahasri
and all; but in Vivkacmai we find nidhidhysanam is focused more. Therefore
whenever we ask the question: for so many years you have been studying vdnta; nothing is
seen; akarcrya will ask the question, how far deeply involved you are. That will be the
question. So dhynatitihi labyate; what labyat; tatvam labyat; tatva means nanda
svarpam labyate. And what type of nanda svarpam; tvam; the nanda svarpa, which is
your own; you need not pay any money to get it; just as the treasure is your own under your
own land, Similarly Brahmnanda is your own.you need not ask permission from anyone;
even from God; it is your own; therefore, tvam tatvam; and that too what; amalam tatvam;
which is free from all the impurities like rga, dva; kma, krdha, dukha, puyam,
ppam; all these impurities are not there; that pure principal labyat. And this tatvam is
covered by what: In the case of treasure it is covered by mud and rock; in the case of tma, it
is covered by what; you should not say mud and rock and you should not use the needle and
etc. to prick it out, then only blood will come; nothing else will come. Here it is not covered
by any physical thing, it is covered by mental obstacles. Therefore he says,
my krya tirhita; this Brahmnanda is covered by mya; mya means ignorance; avidy
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and not only ignorance, three layers are there isn't it?; kryam, kryam means the products
of ignorance. What are the products of ignorance; one is doubt, and another is habitual false
notion. Ignorance is mya and karyam is saaya viparyaya; therefore ignorance, doubt and
habitual notion or habitual dha abhmna is all what; all at the mental level. Therefore
physical job is not required; all corrections are required in the mind alone; therefore mya
karya thirohitam; thirohitam means concealed, covered, hidden; and that hidden
Brahmnanda; that hidden security; that hidden fullness; all of them labyate. labyate is in
the third line, a person can accomplish.
Na duryuktibhi; you can never accomplish it by dry reasoning; dry reasoning means
reasoning based upon perceptual data is called dry reasoning. And then is wet reasoning.
What is the proper reasoning? Proper reasoning is that reasoning which is based on
scriptural data also. When you include scriptural data, it is called proper reasoning; if you
refuse to accept the scriptural data saying that I do not believe in scriptures and all; then our
approach is sorry; we have nothing to talk to you; because perceptual data can only with
external world; perceptual data can never deal with the observer. When the observer is the
topic of discussion, we can never go by perceptual data, we must necessarily include
scriptural data; otherwise we are not available for discussion.
. And therefore that logic is called what: duryuktibhi. By that duryukti; that
logic it is not supported by scriptures; na labyat; you can never get. And that is why we say:
science can never discover the truth we say because science thinks properly alright, but it has
got only perceptual data, it does not accept scriptural data; and science will be successful in
material field; but science can never succeed in spiritual field. Somehow you can use
perceptual data; but you have also to use scriptural data; you have to combine both, we have
to use.

Hari Om.
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ptkti khanana tathpariildyutkaraa svkrti
nikpa amapkat nahi bahi abdaistu nirgacchati |
tadvadbrahmavidpadamananadhyndibhirlabhyat
mykryatirhita svamamala tattva na duryuktibhi ||65||
The teacher continues the glorification of the teaching before he begins the actual teaching
and in this portion that we are seeing the teacher is emphasising aparka jna nia. The
teacher points out that even though the upaiad may reveal that I am Brahman, unless I
gain the knowledge and I own up my true nature; it is not going to be of any use at all. And
he gave two examples, one example is that of a king who has lost the kingdom because
somebody has taken away and he knows that the kingdom legitimately belongs to him;
legally belongs to him; but until you fight and claims the ownership, there is no benefit of
claiming himself to be a rja. Like some of the rented house, people are doing. I know that
legally the house belongs to me but this person who is staying there refuses to vacate. All
over it is happening; in the paper it is mine; sometimes even Courts orders the person to
vacate; but until actually that person vacate, saying that I have a house I have a house, there
is no benefit at all because I am on the street. Even though I am legally and legitimately I
may be the owner, I am on the field. Similarly the upaiad says legally and legitimately you
are the owner of mka smrjyam; that is good for listening; but the fact is that I am in the
field. Now in the case of example, the Rja's kingdom is usurped by, taken away by the
enemies; who are people outside, but in the case of mka smrjyam, the enemies are the
internal enemies in the form of ajna, saaya and vipraya; ignorance, lack of
conviction and emotional problem. Psychology also plays a very important role; removal of
ignorance and doubt alone is not enough; we have to tackle; we have to deal with every one
of our emotional problem; kma. krodha, lobha mha, mtsarya; even one of them is
there; it will take away the mka smrjyam. Thus the first example is that of a king who is
on the street now and the second example a poor person who has got a treasure under the
small piece of land that he owns. akarcrya says that till the treasure is exposed, for all
practical purposes; technical purposes he is the owner of a treasure; therefore a very rich
man but that is not enough but until he digs and removes all the obstacles to the treasure,
he cannot enjoy the benefit of the treasure and here between the treasure and this poor
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person, we have got layers of mud, stone and rock are there. In the same way, between me
and mka there are three layers of obstacles; each layer of obstacle stronger than the
previous one. Some loose earth is there; some clay is there; and some strong rocks are there.
In the case of mka treasure, what are the three layers; not mud,
; so we have got the ajna loose earth; saaya clay
and viparyaya rock. Emotional problems I call rock because they are so hard that it will not
easily go. The tendency to be depressed; the tendency to feel isolated; the tendency to feel
rejected; and I am neglected by everyone; these are all self-inflicted problems. Thus
akarcrya says until you remove these obstacles, you cannot enjoy mka; you will be
like a rja on the street, like Dharmaputra, etc. or you will be like a begger; a owner of a
treasure who is a beggar. That is what was given in the 66 verse. mykryatirhita
svamamala tattva na duryuktibhi. Up to this we saw.
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tasmtsarvaprayatnna bhavabandavimuktay |
svairva yatna kartavy rgdviva paitai ||66||
The teacher through the student is giving a general advice to all the seekers or all the
people. Tasmat. Therefore, Therefore means even though mka is your very nature you
need not get it from outside, but still the nature you have to own up; this requires your
initiative. When you eat food, the assimilation of food takes place naturally. There I need not
put forth any effort; After two hours or three hours, the food is reduced to various nutrients;
and it is assimilated by the body; but in the case of the scriptural teaching, assimilation never
takes place naturally, I have to take separate initiative and I have to work on assimilation.
Otherwise the teacher will remain stranded in you; in one corner and sasra also will
remain. There will be a peculiar co-existence of scriptural study and sasra. Even though
they should not co-exist, they will co-exist because we have not put forth any effort to
assimilate it. And therefore he says: sarvaprayatnna; with all your sincerity,
wholeheartedness, yatna kartavy; effort must be put forth. Wholeheartedly means I should
give quality time; Casual benefit will not give full benefit; and therefore one has to
necessarily give time; by whom; paitai; effort should be put forth by intelligent people,
here paitha does not mean jni, here paitai means the vivki; those who value
freedom; emotional freedom; those who value EQ; they were saying IQ is very important for
success;
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now they are saying EQ is more important; EQ means emotional quotient; emotional balance
is very important. The one who values that. The one who values peace and security; by such
people; yatna kartavya; and svna va; and this effort cannot be put by somebody else.
School home work and all; the children transfer it to parents perhaps; so some of the work
can be taken by somebody else; but the effort for mka cannot be replaced by another's
effort. Therefore akarcrya emphasises svna va; by one's effort alone; for what
purposes. bhava banda vimuktay; for freedom from the bondage of sasra; bhava banda;
the sasra bondage; which expresses in the form of sorrow; which expresses in the form of
anxiety; insecurity; fear; anger, depression; do not imagine that there is any physical shackle.
They are only talking about emotional; even intellectual problems. Intellectual problem is the
basic question: why am I born? Why should the Lord create the universe? If the Lord is
Omniscient and Omnipotent; why can't he create a wonderful universe without cyclone; at
least without mosquito; without diseases; without criminals; if Bhagavn Omniscient why did
he create. Thus we have got the basic question; and these can afflict a person; that is
intellectual bondage. There are many people, who have emotional bondage, but emotionally
they are sound; and there are many people who do not have these questions; why should we
think of Bhagavn; not bothered about why creation, etc.; their problems are family
problems, company problems; this problem and that problems at the emotional level plus
intellectual level and at the physical level, you have bondage. All put together is called bhava
banda. And vimukti means removal. So for this removal of bhava banda, effort should be
put forth by oneself alone.
And akarcrya gives an example, rgdiva; as in the case of removing the disease. So
this is removal requires lot of effort; pathyam is required; aushadam is required; and even
after curing the disease, there is a recovery period; there is a convalescence; during that time
also I should be careful. It is a long drawn process; and here also it is a long drawn process.
And in the case of disease medicine cannot be consumed by even the nearest or dearest
ones; it has to be consumed by the sick person alone; in the same way, guru cannot help;
stram cannot help, even Bhagavn cannot help. They can all support you; but you have to
do, you alone have to do. Like running race. Parents will go to school, because their children
are taking part in the running race. Now the child is coming; what can this father do; father
can encourage; run fast; do this, do that; etc. but running has to be done by the poor child
alone. Similarly guru can say: you will get mka in this janma itself, etc. All kinds of
encouragement, the guru, stra, Bhagavn can do, but the actual running, which is the
primary job has to be done by iya, and iya alone, as in the case of rgga nivrtti. Rrgga
dau, akarcrya says,like the removal of disease, etc. Etc. means what; another example,
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akarcrya himself has given before; removal of hunger. I hope you remember; for the
removal of hunger alone, somebody else cannot, I alone have to eat.
continuing.
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yastvaydya krta pran varychstravinmata |
strapry nighrth jtavyaca mumukubhi ||67||
So here in this verse, the teacher is glorifying the student once again. So until now, the
teaching was glorified. Once again the student is glorified. The student really deserves
glorification, because he has discerned that mka is the primary goal of life, and people of
80 and 90 years; they do not recognise the goal; that he is a young person who feels that
mka is primary, that person has to be congratulated; therefore the teacher does that here;
tyaya krta pran vary; the question asked by you is indeed great. What was the
question? The seven fold question, which he asked in the 49th verse;
k nma bandha kathama gata

k:'svantm parama ka tm
tayrvivka kathamtaducyatm
Seven questions he asked and these question group is referred to as Prana; this vary, is
indeed great; not only it is great; it is sstravinmata. It is approved by, appreciated by, all
great crya. All the traditional teachers appreciate these questions; that is why in the Gt,
Krishna specifically says: tadviddhi praiptna paripranna svay; Krishna does not say:
Prana; Krishna uses the word pariprana; a mature student is one who knows how to ask;
how much to ask; when to ask; where to ask; and ultimately whom to ask. See how many
conditions; WHAT; WHEN, HOW, WHERE, WHOM, HOW, HOWMUCH. All those things are
important and therefore there is an adjective pari prana; proper question is appreciated by
all the crya and your question is appreciated. So stravinmata; stravid means great
crya, mata means sammata: approved, appreciated. Not only that: strapr; and your
question is brief. Often I find this problem whenever I keep a question and answer session,
and I keep a box, please write your questions, I find the question is 2 pages. If I have to read
the whole question in front of the audience, by the time I go to the end, they will forget what
is the beginning. So I should not go on when I was born; start from there, date of birth
onwards, background, this and that; the ultimately so many things are mentioned, what is
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'the' question which they want to be answered is hidden. The most important thing for a
student to know, is to give point-blank question. And that is what
the student has done here; stra straprya; the shortest number of words the question is
presented; then it means the thinking is very clear. Therefore your question is like that. Stra
prya; then nighrtha; it is very significant and that is why each question requires long
answers. The question is raised in one verse; and that is the 49th verse; and the answer is
given from verse No.50 to the end of Vivkacmai. That means it is not a question; it
requires one line answer, but it requires elaboration. So they are pregnant questions;
significant questions; pithy questions; and therefore nighrtha; very significant and not
only that; jtavya cha; mumukubhi. The answers are relevant not only for you; but the
answers are relevant to all the seekers, which can be dealt with in public. Some people ask
the questions, which are so personal, that you have to call him privately and give answer.
But these questions are such, that the answers are relevant to all the people; mumukubhihi
jtavya. And that is why they are dealt with by in a book like Vivkacmai and read by
people in generations after generations.
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ruvvahit vidvanyanmay samudryat |
tadtacchravatsady bhavabandhdvimkyas ||68||
So here he says: I am going to give the answers and I request you to listen to my answers
carefully. Some people ask the question but they do not listen to the answer. How do you
know; after two days, the same question they ask. From that I have to infer the question has
been asked but the answer has not been listened to. Some kind of excitement or some
people after sometime fall in love with the question itself. They love the questions very well
and consider this question is an indications of their glory; therefore they love to have these
questions; therefore what they do is: they preserve these questions very well. And they also
tell Svmiji I have asked this question to Svmi Chinmaynanda; I have asked this to Svmi
Daynanda also and I am successfully asking you also. Generations after generations. What is
the use of keeping the questions generations after generations. answers is OK. Therefore he
says, do not fall in questions; you should be ready to eliminate that; drop that. You say I am
not convinced with the answer; do not repeat the question. In the answer, which part is not
clear; specify. you cannot blindly repeat the question; listen to the answer; then divide the
answer into four or five steps and of these four or five steps of answers, if particular step is
not clear, then the teacher knows that he has listened and only that part is not clear.
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Brahma satyam is not clear. Or jagan mithya is not clear. Or jv brahmaiva na para is clear.
So blindly repeating the same question shows that the student is not attentive.
Therefore he says avahita ruva; avahita means with attention; derived from the root
avaha; avadhnam means attention; care, alertness is called avadhaanam; from that only the
word svadhnam has come. sa avadhnam means what; with alterness. In Tamil also you
say; go with svadhnam; there are steps there. We think that when we say going with
svadhnam is going slowly. In Tamil, svadhnam is taken like that; svadhnam means
alertness; sa avadhnam means with alertness; go svadhna means; In Hindi also they say:
svadhn; so avadhnam is alertness. avahita is the adjectival form; participal form; with
attention; uva; may you listen to.
He Vidvn; So here the teacher is addressing the student as He Vidvn; Oh learned person,
because the student seems to know a lot of things, he seems to have thought a lot more;
because his questions are very very precise. Therefore Oh learned informed student; listen
very carefully. To what; yanmay samudryat; what is being taught by me. So listen to
carefully to what is being taught by me.
And why should you listen; because ye tat ravat vimkyas; by listening to my teaching,
you will be freed; you will be liberated.
So ytat ravat; by listening to my teaching, you will be liberated from what; bhava bandt;
from the bondage or shackles of sasra. And how long it will take; here the teacher makes
a point; if you are very alert, even at the end of the teaching itself, you can discover the
freedom. You do not even require a separate effort, if you are very alert and qualified; very
ravaam itself; if it is done consistently and systematically, for a length of time, then the
ravaam itself can give freedom. So sadya means immediately; that is through ravaa
itself without requiring mananam and nidhidhysanam. Because we do not say mananam
and nidhidhysanam are compulsory. If the person is very clear; that is enough; but if doubts
are there; mananam is required. If emotional problems are there; nidhidhysanam is
required. The person is not responsible for emotional problem; but the family background is
responsible. So many problems has been there; like negligence. One child has been fondled
too much and the other child has not been developed; and negligence; and rejected and my
parents do not love me, etc. then he says: aha brahmsmi
. that sense of rejection continues; therefore there is a deprivation
and there the knowledge does not sink. But if a person is lucky without much problem; then
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nidhidhysanam will not be even required. That's why the teacher says; ravat vimkyas;
but such cases are rare.
Continuing.

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mkasya htu pratham nigadyat
vairgyaatyantamanityavastuu |
tata amacpi damastitik
nysa prasaktkhilakarma bhram ||69||
So in these verses, that is the 69th and 70, the teacher gives the procedure that the seeker
has to follow to attain mka; the entire procedure is given in a nutshell; it is like a roadmap.
Through this everyone has to travel. So the vdic life; what is the lifestyle designed by the
vdas. So in this slka, akarcrya emphasises the acquisition of the four fold
qualifications as the first stage, because to pursue mka, one should have a value for
mka. So in our camp; we had recently a camp; somebody asked a question to me. Is mka
the whole goal of life. Then I said No; there are two goals; the first goal is discovering that
mka is the only goal. Understand. The first goal is discovering that the mka is the only
goal; once you have discovered that fact, the next goal is mka; therefore knowing the
importance of mka is the first goal; then pursuit of mka is the next goal; because initially
present that there are four goals; but in the heart of heart we know that four goals are not
there; dharma, artah and kmah are only seeming goals of life; they are fake goals of life;
they are not real goals of life. To understand that itself it takes many years. So first we have
to talk about four goals and in that he will tell that artah is the only goal and he will go after
money; then kmah fulfilment he will go after; then puya fulfilment he will go after; after
fulfilling them sufficiently, he will know that they are not goals.
Like a person who learns music for seven years and they said now I understand that I would
not get music. How many did it take to understand this. Seven years of struggle for the
teacher; then the neighbours; seven years' of study is worth because hereafter at least he will
not sing. Similarly, going after dharma, artha and kma; Parikya lkaan karmacitn; one
has to know that Mka is the only goal and that is called vivka akti. Thereafterwards all
these things will become clear. He says Mkasya hetu pratamah nigadyat; so the first
means or cause for mka or the first step for mka is vivka; which akarcrya does
not mention but we have to understand. SARVA PARAVASAM DUKHA; SARVA TMAVASAM
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SUKHAM. Dependence is sorrow; independence alone is joy. Dependence is sorrow;

independence alone is joy; Dependence on things and still more crucial is dependence on
people and dependence on situations; dependence leads to expectations; expectations lead
to frustrations. Because nobody acts according to your expectations, including God. That is
why he says: I went to that temple and Bhagavn did not fulfil my prayers. Angry with
Bhagavn also. Therefore dependence leading to expectation; leading to anxiety and
frustration is the only human problem and independence; psychological independence;
consequent dropping in of expectations and the consequent freedom from anxiety and
frustration is the freedom. So this understanding is called vivka; And then it will lead to the
next one. Vairgya. Dropping the tendency to depend. External dependences I learn to
drop one by one. I learn to leave the hooks that I hold on to; that is called vairgya.
Learning to drop things. And after learning to drop, you hold the thing for entertainment;
that is a different thing. They said you hold it, it is fine; but you need it, it is no more you are
holding, but it is holding you. When I hold it, I am free; but when I need it; I am not holding
it; that is holding me.
Therefore vdnta is against holding things; vdnta is against needing things. And therefore
Vairgya means drop or reduce the need; need not drop it; at least reduce the need.
Vairgya.
How much vairgya; atyantam; it should be total; there should not any vagueness in it; it is
called tvra vairgya; not hatred, very careful; hatred is as bad as attachment. Hatred is as
much obstacle to mka as attachment is; therefore vairgya is not hatred; vairgya is
absence of both attachment and hatred. Transcending both is called rga-dva athtatvam;
vairgya.
In what: in anitya vastuu; all ephemeral things; all unpredictable things; because I hold on to
unpredictable things, my life itself will become unpredictable. Holding on to unpredictable
things is the best way of assuring sasra. And therefore anitya vastuu vairgya.
Then the third is amadi aka sapatti. He is just reminding that, which he has mentioned
earlier. The six-fold qualifications: No.1 ama; ama means thought discipline, because life
is a series of actions and results and actions or first born at the thought level.
As I say: Watch Your Thoughts, They Become Your Words; Watch Your Words, They Become
Your Actions; Watch Your Actions, They Become Your Habit; Watch Your Habits, They
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Become Your Personality; And Watch Your Personality That Determines Your Very Life Itself.
Not exactly these words; but something nice like these. Therefore our whole life is made of
brick of thoughts. All the building which is made of single bricks alone joined together; the
entire human life is made up of the building blocks of thoughts alone; therefore be aware of
your thoughts and learn to regulate, modify, refine, and improve your thought life. That is
called ama;
Then Dama; it is the regulation of the sense organs.
Then Titika. strengthening your mind to accept the opposite experiences of life.
strengthening the forbearance. We have seen all these before. kam, dama, titika,
uparama, etc. This tolerance level. Strengthening or increasing your tolerance level; so that
you will not be anxious of the external world about the future.
Then the next one is uparatihi; this also we have seen before. And here akarcrya is
defining uparathi as Sanysa. So what is sanysa. Prasaktha akhila karmam sanysa;
the renunciation of all activities. So prasaktha; prasaktha means relevant; all the relevant
activities, depending upon your rama, etc. renunciation of all the actions; bhram; totally. I
had told before that the word sanysa has got two meanings and the word uparathi has got
two meanings and one meaning is given here in the Vivkacmai; and it is the popular
meaning also; and the second meaning is given in tatva bdha; there the meaning given is
not sanysa. Suppose a person is in grhastha rama and he is not able to take sanysa;
then uparathi should be defined as avoidance of all the unnecessary activities by reducing
the kamya karms; by reducing the pryascitta karms; by reducing the niidda karms.
Kamya karma means materialistic pursuits you reduce; instead of working for money all the
24 hours; work 22 hours; at least 2 hours you give for vdnta. We do not say No money.
Reduce the materialistic actions; reduce the pryascitta karma; any problem comes, you run
to the astrologer; there are people who run to the astrologer; nadi jytsyam; numerology;
pranam; vsthu stram; Oh My God! somebody told me that the window has to be shifted
to this side or that; and that is the cause of my tooth ache. So vsthu stra person has said;
if there are any vaasthu stra person here do not mistake. it is a stra I am not against;
what I am saying is: for anything and everything you run to astrologer and this and that, you
would not have time for higher things.
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Therefore I do not say, do not go; but reduce your visit to the astrologers; reduce the
materialistic pursuit; reduction of kmya karma; reduction of pryascitta karma; and
reduction of niidda karma or removal of niidda karma whatever you want you put it
properly; all prohibited actions you remove; then you will find lot of time is there.
Even though you are a grhastha, even though lot of duties are there; if you remove all your
other actions, you are as good as a sanysi. Who says this: Tatva Bdha says: svadharma
anushtanam va uparathi. And in Gt also Bhagavn says Anastritha karma phalam karyam
karma karothiya, sa sanysi cha ygi cha, na niraghnir nacha kriya. So Grhastha is also a
sanysi; if he knows Time Management. And what do you mean by time management; if he
is able to allocate time for spiritual pursuit; such a grhastha is also a sanysi. And such a
sanysa is called uparathi.
Then some more qualifications akarcrya said before; that we have to supply. amo,
dama; uparama thithika; radda and samdhnam; and later mumukutva; all of them he
enumerated before; that we have to remember in this context. In short, sdhan catuyam
acquisition.
And as I said religious life is for sdhan catuaya sapatti; therefore religion is very
important for acquiring these qualifications. Mere philosophy will be a dry philosophy and
that is why in our tradition all our philosophers were religious people. I would not say all;
most of the traditional; all the traditional philosophers were religious people. Therefore
religion is important.
Continuing.
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tata rtistanmanana satattva-
dhyna cira nityanirantara mun |
tat:'vikalpa paramtya vidvn
ihaiva nirvasukha samrcchati || 70 ||
So in the previous slka, the first stage has been said that is the acquisition of sdhan
catuaya through a religious life; and this religious life alone which elaborately discussed
in the Gt as Karma Yga plus upsanam. So this religious life akarcrya does not deal
with in Vivkacmai because he assumes that Vivkacmai students have crossed the
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first stage. If we have not crossed, we have to concentrate on that also; by studying the Gt
with karma yga he talked about and upsana is talked about 8th, 10th,11th chapter, etc.
Therefore karma yga plus upsana is equal to religious life; and religious life will give a
qualified mind; jna ygyat.
Then what is the next step: tata; thereafter alone one has to enter jna yga which
consists of three stages: ravaam, mananam and nidhidhysanam, which is philosophy, after
some religion; after vda prva, some vda anta; after dharma stram, some Brahma
stram; after ethics, some philosophy. So he says tata ruti; very careful ruti does not
mean vdas here; ravaam; ravaam of what; not any other text book in the world; we have
said perceptual data cannot give self-knowledge; we require data from the scriptures;
therefore ravaam means scriptural ravaam; to find out what is the essential teachings of
the Upaiads. And it is an elaborate process because finding out the essential teaching itself
is not an easy task. That is why upon the upaiad itself we have got commentaries by
different crya; each crya saying different. Some people saying that mka cannot be
here and now; you have to go to some other lkha after death. Thus many people say that
alone that you have to go to Kailasa or Vaikunta or Father in Heaven. Therefore what is the
essential teaching itself is a controversy. Therefore I should know what is the essential
teaching; therefore the ravaam itself is a long drawn systematic process involving language
analysis; what is language analysis; because the scriptures are in the form of words and
sentences; therefore I have to find out what is the essence. And then I should be convinced
that the scripture is saying that I am free here and now. It is not a posthumous affair; it is not
after death; it is not in some other lkha; it is here and now; that is the teaching of the
upaiad, I have to gather. This process is called ravaam.
Then the question will come, I know the scripture is saying I am free here and now; but my
experience is totally different; scriptures say that I am free; but I do not feel I am free; I do
not experience I am free; I do not experience freedom; therefore there seems to be a
contradiction between what I experience and what the scriptures say. Therefore how do I
resolve this contradiction; because contradiction is an intellectual obstacle.
And therefore I have to think a lot; analyse a lot and I must be convinced that there is no
contradiction between my experience and the scriptural teaching; at all levels. My experience
is duality; scriptural teaching is non-duality; there is no contradition I should be convinced.
My experience is sorrow; the scriptural teaching is I am free from sorrow; there is no
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contradiction, I have to understand. Similarly at every level my experience is limitation;

scriptures say that I am not limited; there is no contradiction.
At every level, experience and scriptural teaching, I have a seeming contradiction I should be
convinced that there is no contradiction. Like what, I experience a small star; whereas the
science tells that the star is not big; how many earth can be included in the stars; and it is
bigger than the earth; and I have no sense of contradiction and I know there is no
contradiction between experience and the fact; the experience will be that the star is small
and in spite of the experience that the fact is star is big. My experience should not contradict
the fact; it should be a matter of clear understanding. Experience of sunrise should not
disturb my understanding that the Sun does not rise. Similarly at every level, I should be able
to free, not because of a particular experience, I am free in spite of any type of experience.
This conviction has to come by mananam. This is called the mananam-reflection. The details
we will see in the next class.
Hari Om.
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|

||||
mkasya htu pratham nigadyat
vairgyaatyantamanityavastuu |
tata amacpi damastitik
nysa prasaktkhilakarma bhram ||69||
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|

||||
tata rtistanmanana satattva-
dhyna cira nityanirantara mun |
tat:'vikalpa paramtya vidvn
ihaiva nirvasukha samrcchati ||70||
Before starting the actual teaching, the teacher glorified the student as well as the teaching;
which he is going to give. After glorifying the student and teaching, he sums up the entire
teaching in two verses; or the entire sdhan in two verses, i.e. in 69 and 70.
The whole sdhan can be divided into two stages, the first stage being the jna ygyat
prpthi and the second stage is jna prpthi; jna ygyat prpthi means making myself
ready for the knowledge, which is acquisition of sdhan catuaya sapatti . And entire
religious life, the entire ritualistic life, the entire life of values, they are all meant for
preparation alone. According to vdnta, a virtuous life is not an end in itself; even though
many people may be satisfied with leading a virtuous noble life. Vdnta appreciates that
life; vdnta prescribes that life; but according to vdnta that is not an end in itself.
Therefore the life of values, the life of religion; the life of rituals, the life of religion in general
is meant for jna ygyat prpti; which was said in the 69th verse, and in the 70th verse
talked about the jna prpthi, which is the pursuit of philosophy. From religion, one gives
more importance to philosophy. Not that the religion is renounced or given up; that is why
all our crya, even though they were great philosophers themselves; they were primarily
religious people. They had their own religious practices also; but this thrust initially upon
religion; later upon philosophy.
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In religious life also, philosophy is there in a subdued form; in a life of philosophy, jna
mrga also, religion is in subdued form. In pravrtti mrga, nivrtti is subdued; in nivrtti
mrga, pravrtti is subdued. In grhastha srama life, sanysa is subdued; in sanysaa is there.
Once in a while, when a person does Ekadai upavasa, it is what; it is sanysa of food only. So
thus there is sanysa in grhastha srama and there is also pravrtti in sanysa srama but in
each one the other is kept in a subdued form. And this second stage of life, viz., nivrtti
mrga is highlighted in the 70th verse, in which one pursues ravaam, mananam, and
nidhidhysanam; that is given top priority. Any other sanysa activity is only secondary to
ravaa and manana. ravaa manana nidhidhysana; that is said here; saha rutihi; rutihi
means ravaam means a textual analysis of the upaiads; ravaam is always a textual
pursuit, where the book study becomes extremely important. A person cannot do ravaam,
if he is not concentrating on the text book; where every verse is analysed; every word is given
importance, because the aim of ravaam is trying to find out what is conveyed by the
Upaiadic words. Therefore ravaam is textual pradhnam and thereafterwards mananam.
Having received the central teaching of the upaiads, I ask questions to myself whether I am
convinced or not. If I am not convinced, why I am not convinced, and I myself with the data
collected from the upaiads, I answer all my questions. So this process is called mananam,
removing intellectual flaw.
And then comes the final stage, the removal of emotional block, which are extremely
powerful, because our emotional personality has been developed not in one year or two
years, but we have gathered that personality. Each of that block should be consciously
removed. That process is called nidhidhysanam; technically we call it vipartha bhavana
nivrttihi; vipartha bhavana; anti-vdantik teaching. Anti-vdantik emotions. What are they?
Rga-dva kma krdha lobha mha mtsarya; all of them are obstacles to the
assimilation. Therefore each one I consciously removed. This is purely a subjective approach
because; this varies from individual to individual. That is why for mananam and
nidhidhysanam, the teacher can play only a secondary role. In ravaam alone the teacher
can play a primary role because he has to explain the words of the upaiads.
But mananam the student alone has to play a primary role, because each intellect has got its
own doubts. And again one intellect is satisfied with one answer; same answer does not
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satisfy another intellect; therefore I have to find out by myself which answer satisfies me and
often I have to invent my own answer to satisfy.
It is not pre-fabricated answer; like the Aydya temple, it is not pre-fabricated answer;
teacher can give certain clues and with all that you have to fabricate your own answer. Not
only mananam is a subjective thing; nidhidhysanam is also subjective, because each one's
emotional obstacle is different from another, and I only know what emotional problem I
have. Therefore I have to find out my own method. Thus guru and stra will support. I have
to support my own mananam and nidhidhysanam. And they are not optional; they are
compulsory.
Therefore he said rutihi tan mananam. Tan mananam we have to carefully note, tat means
what, the reflection upon the upaiadic teaching; not reflecting upon something else; the
basic foundation should be upaiadic words alone. We cannot deviate; then we will get
infinite theories; each theory not provable; and thus you get a series of hypothesis only; we
can only have directions; when stra is kept in view. So tan mananam; ravaa vidyya sa
mananam; what I have heard, I should reflect upon. And then sa tattva-dhyna; sattattvam
means reality; the truth, which is here tma or Brahman. When we talk about reality from the
individuals angle, we call it tma; the same reality from the angle of creation, the totallity,
we call Brahman and tma and Brahman, which happen to be identical and which happens to
be essence of the individiual and total; that has to be dwelt upon; dhynam. And how long;
one day will do? two days will do, do not ask; sthiram. For very long time, because when
changing physical personality itself involves so much yga, so much running, if you assume
that you have some extra fact; so if you run for a day and go on seeing the weight; nothing
will happen. You have to change the physical body; so long you have to do exercise. Even if
you do that, some people go for that radical weight reducing programme and all; ten days;
drinking only the tender coconut, they would have reduced 15 kgs in ten days; and then after
coming back in another ten days, they would have put on 20 kgs. It is all because of the
vengeance of the drinking the coconut water; the body is reacting. So when the physical
body itself is not within my control; what to talk of our emotional personality; it cannot be
altered that easily.
Therefore akarcrya says sthiram; for a very long time; and nityam; regularly;
consistently; not in fits and starts; and nirantharam; without any gap; mun; mun means
for the committed seeker; if he is a serious seeker; sincere seeker; dedicated seeker; he has to
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follow all these three giving top priority to that. Otherwise it is not that benefit will not come.
Whatever you do, benefit will come; benefit will be proportionally less or more.
And then what is the result of this; tata vidvn avikalpa paramtya vidvn; tata;
thereafter; thereafter means ravaa, manana nidhidhyaa anantharam; as a consequence of
these three, vidvn etya, that intelligent person, that discriminative person attains jvan
mukthi. And what is that jvan mukti; param; param means the ultimate, that is Brahman or
Reality; Param means Brahman, param brahma etya. He attains param brahma. And what
type of param brahma; avikalpa param brahma; avikalpa means that which is free from
division; free from division; what type of division; subject-object instrument division;
pramtha; pramam, pramyam division is called savikalpa; avikalpa means
divisionlessness.
How does he attain divisionlessness. He understands that division belongs to the matter.
Division belongs to matter. It does not belong to consciousness. Division belongs to matter;
division does not belong to consciousness. And that divisionless consciousness I am.
Therefore I am space-like divisionless consciousness; in which consciousness all the divisions
of matter are floating; viva darpaa dryamna nagari tulyam nijanthargatham. Just as in
the undivided waker, the dream divisions are floating; similarly in the undivided
consciousness, matter and the material divisions are existing.
And if he wants a experiential model for that; the upaiad gives the models of three states
of experiences; in jgrat and svapna avastha; the material divisions arise; and I the
consciousness support them; in the suupti avastha, the deep sleep state, all the matter and
the material divisions dissolve and I am witness of the dissolved conditions also. Therefore in
me, the undivided witness consciousness, material divisions arise and material divisions
dissolve. This recognition is called avikalpa para prpthihi; brahma prpthi. And this alone is
called jvan mukti. And why do we call it mukti. Freedom from divisions is called mka
because division alone is responsible for all our problems. So any level; division alone causes
rga and dva. Division alone causes jealousy; division alone causes limitation; division
alone causes mortality; and therefore freedom from division is freedom from sasra.
Therefore avikalpa param is equal to mka.
And that is said in the fourth line; having been freed from divisions, nirva sukham rchathi;
nirvana sukham; nirva means mka; nirvam means mka; here jvan mukti. So the
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nanda of jvan mukti is fulfillment of jvan mukthi; a person attains; where iha va, here
and now. it is not a posthumous thing; but it is while living.
So thus in 69 and 70, the crya has summarised two stages of sdhan, karma and jna;
religion and philosophy, pravrtti and nivrtti, both he has summarised.
Continuing.
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yadbddhavya tavdnmtmntmavivcanam |
taducyat may samyak rutvtmanyavadhraya ||71||
Here the crya introduces the topic which is going to start from the next verse onwards. For
that he gives the introduction; tma antma vivcanam bddhavya. So among the seven
questions that the student has asked, the main topic is tma-antma vivcanam. So
discriminating between tma and antma; matter and consciousness; this discrimination is
that job. It is required because matter and consciousness are together; we are not able to
separate them physically, we are not able to separate them experientially; even science has
not succeeded in separating matter and consciousness. That is why, what is the nature of
consciousness is a mystery for science even now. So many theories are there. Therefore all
our conclusions regarding consciousness are not science based; because science has not yet
arrived at; it is not perception-based; perceptually we are not able to separate; they are all
based on what? the scriptural data-based.
And therefore akarcrya says based on the upaiad, we are going to deal with the
matter-consciousness separation; tma-antma vivcanam bddhavya; has to be known;
idnm tava; right now that is going to be our task; tava, for you and tat maya samyak ucyat;
that is going to be very clearly presented by me for you; I am going to very clearly present
this division between these two and rutva, may you listen very carefully; and having listened;
avadhraya; may you ascertain in your mind; it should not be my knowledge; it should not be
scriptural knowledge; it should be your knowledge. So avadhraam means nicaya
jna is called avadhraam, conviction is called avadhraam. And where should you
ascertain it; tmani; in your own mind.
Continuing.
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|| ||
majjsthimdapalaraktacarma-
tvaghvayairdhtubhirbhiranvitam |
pdruvakbhujaprhamastakai
agairupgairpayuktamtat || 72 ||
So with the 71st verse, the glorification of the student and the glorification of the teaching is
also over; this started from verse No.60. 60-71 we had iya stuthi and jna stuthi and
from 72 onwards, the main teaching begins, which is answer to the seven questions which
the student has asked in the 49th verse. For that the answer begins from 72nd verse only.
Here alone we can say Vivkacmai begins from this verse alone. All the previous slka s
are preparatory slka s. What are the seven questions, do you remember.
k nma bandha kathama gata

k:'svantm parama ka tm
These are the seven questions. akarcrya does not answer them in the same order as the
student asks.
akarcrya rearranges the order for our convenience and of the seven questions, the first
question he takes up for answering is kaha antma; what is antma; what is matter. And he is
going to present the antma as arra traya; the three bodies; the physical body, the subtle
body and the causal body.
Now what about the external world. The external world is also antma the matter only but
akarcrya does not want to say that everybody knows and accepts it as matter. That it is
matter; it is an object different from me, nobody questions. And there is no mistake also
committed. I am the clip nobody is saying. Therefore clip is different from me; it is an
object, it is matter, no doubt is there.
But confusion begins where; whether the physical body I am; whether the physical body also
is matter like clip, there alone confusion comes.
Similarly, what about mind. For many people, mind is conscious principle. That is why they
say: Mind and Matter. They think that mind is something different from matter, mind is
conscious entity, they think. akarcrya with the help of upaiads wants to shows that
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mind or skma arra is also matter. And finally kraa arra, which is nothing but all of
them in seed form before big bang. Before all of them appeared they must be in potential
form; because matter can never be created or destroyed; therefore they must be in the
subtle most form; that is called kraam arra. These three arras come under antma. If
all these three are called antma or matter; what about tma; he wants to show that the
tma the conscious principle is distinct from all these. And in this context you should
remember the way we defined consciousness in our introductory talk; of course, based on
the data, collected from the scriptures. How does scriptures look at consciousness;
remember all those points. Consciousness is not part, property or product of the body. No.2
Consciousness is a distinct entity which pervades and illumines the body; illumines means
what; enlivens the body; and thirdly the consciousness survives even after the fall of matter;
how do you arrive at; not by observing outside but from the scriptural definition of tma.
Therefore scriptures have defined tma the caitanya as nirguam; nirguam means what:
free from property; and then nirvikram; consciousness is free from modifications;
nirvikalpam; consciousness is free from division; ananta; consciousness is free from time,
space limitation; remember these four words; nirgua; nirvikra; nirvikalpa, ananta; ananta
means without time and space limitation.
It is the definition which we are keeping in mind throughout this discussion. Now we are
going to discuss what; to differentiate the tma, we are going to study antma now. And I
said antma consists of arra traya; which is going to be discussed from verse No.72 to
123. 72 to 123 is arra traya rpa antma. Matter principle consisting of three bodies.
Matter principle consisting of three bodies. In vdnta it is called antma. And of these three
bodies, we are going to take up first this stla arra; which is a subdivision of antma; and
stla arra is discussed from verse 72 to 91. 20 verses on just physical body itself. That is
why Vivkacmai is so big. People ask physical body .
Why should you talk so much. akarcrya says I have to talk so much because all your I is
condensed, converged in this dust of matter. In fact all expansive consciousness is though
entrapped in this physical body. Like a person imprisoned in solitary cell; a person who can
move all over the world if he is going to be put in a solitary cell, how much confined he is
going to feel. To say like the claustrophobia. Similarly, the I-the-all- pervading-Brahman now
being confined to what; this five feet or six feet bundle of matter. Therefore how imprisoned
I must feel to be confined to this physical body; therefore learn to cut off the identification
from this body;
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so that the sense of limitation is totally gone. And body-identification is extremely to get
over; and therefore akarcrya talks about not the glories of the bodies here. Already so
much attachment; if you talk about the glories of the bodies; it is going to become worse.
Not that the body is not glorious. It is one of the; not one of the; but the best instrument
that Bhagavn has created. Therefore here we are not talking about the glory, but we are
talking about the limitations of the body; so that I will put it in its proper place. Now what is
our topic. 72 to 91; stla arra; the physical body.
Now what is the physical body. He says it is a bundle of various parts or various limbs; which
is called in ayurvda stram; as dtava; or dtu; so every ingredient of the body is called
daatu; and all these ingredients put together is the arra. And why is it called daatu;
because each one sustains the body; datte iti dhtu; that which sustains the body, keeps the
body alive. If any one of the ingredients there is deficiency or increased, then sooner or later,
the body will get sick and once there is an imbalance, inequilibrium, there is sickness and
there is death. The only difference is, in Ayurvda stra, they divide the body in their own
way. In the modern science, they divide, they will call it hormones and other things; they say.
So the way of division may differ; but ultimately the idea is what; this is a bundle of matter-
principle only.
Now what is the division of our traditional stra. He says Majjaa asthi, medaha, phala,
raktha, charma, tvak; seven dtus are there. And that is why in one of the slks,
na va sapta daatuhu; na va paja ka; na vaak paani pdau, na cha upastha kahu;
chidnanda roopa, shivha shivha .
In meditation he says; I am not these sapta dtus; I am not the epidermis, dermis;
endodermis and not this hormones and all those things; they are all matter; I am the
consciousness which enlivens all of them. There the word used is sapta daatuhu; you will be
wondering what are the sapta dtuhu. For that you will get the answer in this slka; majjaa;
majja means marrow; bone marrow is called majja. asthi means bone; medhha means fat;
phalam means muscle or flesh; phalaha means flesh; raktam you know raktam means blood;
charma means outer skin; and tvak is inner skin. And all these are known as what; acquyaibi
daatuhu; acquaya means name or names called datubhihi; the seven ingredients. These
seven ingredients named marrow etc. anvitham, is body composed, the body is consists of.
This is the scientific division. For that you have to study some medicine. But without studying
the medicine itself, we can divide the body into so many parts.
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So second type of division, which is a layman's division. What is that; pda, ooru; vaksha,
bhuja, pria; mastakaihi; the external division, you can understand: pda means feet; ru
means thigh; vakaha means chest; bhujam means the shoulders; priam means back;
mustakam means head. So aga means various limbs; So various limps consisting of leg,
thighs, etc. and various ingredients consisting of bone marrow blood etc. this is a bundle of
flesh, bundle of blood, bundle of bones; bundle of chemicals, is the physical body. That is
why we call it bio chemistry. And there is some fluctuation in bio-chemistry this person
behaves differently. So from that it is very clear that the mind is also a bundle of bio-
chemistry only. So agai; not only these limbs are there; upgai; there are only secondary
limbs agam means primary part; upagam means secondary part. For example, head is
primary part; but within the head itself the eyes, ears, nose, etc. will become what: upgam;
hand will be primary part, but within the hand itself the palms, the fingers, the wrist etc. will
be called upgam; Thus the body consists of primary limbs secondary limbs. In fact you can
have territory limbs also. If you take the finger itself; it can be subdivided into the nail, etc. if
you take the nail itself, it can be further sub-divided. In fact the most mysterious thing is that
you go on reducing it; a time comes when you do not know what it is all about; it disappears;
reduced into molecules; molecules into particles; particles into sub-atomic particles. So and
so they talk about; after that they say you cannot even study what it is, because, its existence
period is so small that we do not know what it is all about. That is why we say; that it is all
mithya in nature; the observer alone is steady; the observed is undefinable matter; mithya,
antma. Ok.
While giving the stla arra, why akarcrya specifies that there are so many parts in
the body. Isn't all well known. Why should he waste one verse for this and waste our time
and energy also. Talking about the evident divisions; that ear is there; there is head, etc.
should we know by his saying? Why should akarcrya waste our time, talking about the
divisions of the body. The significance is this: that this scriptures have defined consciousness
as divisionless. Scriptures have defined consciousness as divisionless, which is the tma;
whereas we are evidently experiencing the body as full of divisions. Therefore indirectly
akarcrya is asking the question, how can the body full of divisions be the tma, which is
free from all divisions. How can the divisioned-body; or the divided-body be the undivided-
consciousness. This is indirect question which is kept in the mind. Savikalpaka arra
nirvikalpaka caitanya na bhavathi. So agaihi, upagaihi; upayuktam; upayuktam means
endowed; etat.
Continuing.
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||||
ahamamtiprathita arra
mhspada sthlamitryat budhai |
nabhnabhasvaddahanmbubhmaya
skmi bhtni bhavanti tni || 73 ||
Continuing with the same topic. arra mhspada; the body is the basis for all our
delusion. The body, here the body means the physical body, is the spada, the root cause,
the fundamental basis for all the confusion. As I gave the example before, light which is not
seen anywhere, which is experienced upon the hand, because of the reflecting medium;
because the hand reflects the light, there is a confusion that the light is located in the hand
only; it has got the limitations. So the limitless light, is seemingly limited, because of the
reflecting medium. Therefore the reflected medium is the cause of confusion. What
confusion? The seeming limitation; the imprisonment of the light; the seeming limitations of
light is caused by the hand; hand does not do any job. Because the hand reflects the light;
what mistake we commit; the light is only here; I do not see the light there; I see the light
here; etc. Similarly, the all-pervading consciousness which expresses in the body is seemingly
confined to the body because of what; the limitations of the body.
Therefore what is the mistake I commit; instead of claiming that I am the all-pervading
consciousness, now I claim I am an individual human being. And this is called the basic
confusion because, once I claim individuality, then thereafterwards all other attributes comes;
date of birth will come; even though consciousness does not have a date of birth; date of
birth of the body becomes the date of birth of consciousness. We also say that I am so many
years old, I am dark, lean, I am male, female etc. and then thereafterwards further extension
this is my father, my mother, all stories come; and therefore akarcrya says mha
spada; which is the root cause of all delusions. I question the very consciousness itself.
What a tragedy has happened. Now I question the very consciousness itself. That question is
raised because of the body only.
And how does it creates delusion. aha mama iti prathita; by making itself available for
two types of notion; by making itself available for two types of notions; ahakra and
mamakra. Ahakra means I-notion; mamakra is my-notion. That itself shows further
confusion. I am not consistent; sometimes I say I-am the body; sometimes I say my body is
aching; body is you; or body is yours you are not sure. Sometimes I say I am so and so in
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which I include the hand and sometimes I say that my hand is like this. When I say my hand,
the hand seems to be different from me. And sometimes I say; I am writing; at that time I
means what; the hand. Therefore the body is available for I-identification, the body is
available for my-identification. Thus ahakra-mamakra rpa prathita. Prathita
means identified universally.
And this body is given the name sthlamitryat; so this physical body is called stla arra.
The grossest form of matter, because later, mind is going to be defined as subtle form of
matter, because mind is intangible. And then later, further subtle form we have to see.
Now the mind is active; during the sleep, the mind has to be resolved and the mind gets into
resolved condition; it will become what; the subtlest form of matter. Normally in science,
matter is divided into two parts; one is energy and matter; matter is visible; energy is
invisible; both are mutally interconvertible; but in vdnta; matter has got three forms; not
matter and energy; but stla, skma and kraa form of matter. Here it is the stla form of
matter. Therefore it is called stla arra.
By whom; budhai; by the wise people. whose model is based is on the scriptures. This is the
scriptural model. And this physical body is made out of what; the five elements, which is also
matter. What are the five elements. ka, vyu, agni, pa, prtvi; it is made out of the five
elements.
Why should we say that it is made out of the five elements; it is only to show that the
physical body is also matter. So now in science we can go by other methods; we can say
body consists of carbon, hydrogen, oxygen; phosphorous; we can go that scientific method;
but in the tradition, instead of talking about the hundred and odd elements, they have got
the elements in the form of paja bhtni; whether you talk in terms of stra or science,
body is made out of chemicals. So what? Therefore it is matter. It cannot have consciousness
of its own, because consciousness is not a product of matter. And therefore five elements
akarcrya is introducing in the second part of the verse, which we will see in the next
class.
Hari Om.
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027. Verses - 73 to 76
||||
ahamamtiprathita arra
mhspada sthlamitryat budhai |
nabhnabhasvaddahanmbubhmaya
skmi bhtni bhavanti tni ||73||
The actual teachings begins from the 72 verse onwards. Of the seven questions which the
student has asked, the first question is being answered from here; and as I said in the last
class, the teacher rearranges the questions for the convenience of communication and of the
seven questions, the first question taken for answering is antma kaha; kavana tma
parama ka tma; what is antma. And this antma is going to be presented as arra
traya; the three fold matter vestures; or three fold bodies and this antma is going to be
discussed from verse No.72 to 123 and of them first the stla arra is taken for discussion
and the stla arra is discussed from 72 verse up to 92 verse.
First he talked about the composition of the physical body, both the external and internal to
show that this made up of matter or it is subject to modification; whereas tma defined in
the scriptures is consciousness which does not have any divisions and which does not
undergo any modification. Therefore savikara arra nirvikra tma bhavithum na
bhavathi; as tma does not undergo any modifications. Therefore, savikra arra nirvikra
tma bhavithum na arhati and savikalpam arra nirvikalpa tma bhavithum na arhati.
Savikalpa means endowed with part. Nirvikalpa means without divisions.
And not only that he said that this physical body alone is the object of ahakra and
mamakra; mhspada sthlamitryat budhai, which is the center of all the confusions,
which crystallises I into a small bundle of matter. And thereafter the crya is pointing out
the cause of this physical body and we know that the body is born out of five elements and
the elements themselves are divided into two; stla bhtni, the physical, the gross elements;
and skma bhtni, the subtle elements. Gross elements representing the gross matter;
subtle elements representing subtle matter. Subtle matter can be compared to the energy
which is said in science. Energy is also considered matter; the only difference is matter is
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visible, whereas energy is invisible-matter only. First he enumerates the subtle elements, in
the third line of the 73rd verse, which we are seeing.
Skmni bhtni bhavanti; there are five subtle elements, subtle form of matter, energy
type of matter, and what are they: nabha; nabha means ka, the space; nabhasvat means
vyu; that which moves in space is called nabhasvat, vyu or air; then dahanam; dahanam
means agni or fire; abhu means jalam or water; and bhmi you know is the earth. So
bhmi in compound it has become bhmaya; taken out it is bhmi. In short the five
elements in the form of subtle matter, is the cause of the gross body. And how does the
subtle elements produce the gross body. They do not directly produce, but they produce the
gross body indirectly, which is going to be explained in the next verse, No.74.

|

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parasparairmilitni bhtv
sthlni ca sthlaarrahtava |
mtrstady viay bhavanti
abddaya paca sukhya bhktu ||74||
So the subtle elements do not directly produce the physical body, they can produce only the
subtle bodies directly. Therefore before producing the physical body, all the subtle elements
have to grossify themselves and become gross elements. And that process is called
grossification, otherwise called pajaikraam, which we saw in the introductory talk; how
the subtle elements get mixed up and produce the gross elements.
And how do they mix up; it is said parasparairmilitni bhtv. The five subtle elements
are made into five groups. How the group proportion is not given here; but we saw before,
that in each group, one half of a particular element will be there; and one eighth of the other
four elements. So one half of one elements, for example, ka, and one eighth of the other
four elements. That is ka, vyu, agni, pa, prtvi. Similarly, one half of ka will be mixed
with one eighth of the other four. In this particular form when they combined we get the five
gross elements. And in each gross elements all the five elements are there in different
proportions.
If each element has all the five elements, how to name them. On what basis can you name.
The rule is given; whichever is predominant; that will determine the name of the element.
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Therefore in the first group, ka is half, therefore that is called ka, gross element, in the
ka gross element, ka, agni, pa, prtvi, the other four are there but in a minute form.
Like gold is called gold, even though it is mixed with copper and why do you call it gold;
because gold is predominant and copper is less only.
And this pajaikraam akarcrya does not elaborate here; he is just hinting; paraspara
aair militni. So by dividing themselves and grouping themselves; stlni bhavanti; by
division and grouping; they become gross element. On what basis we call them gross;
because of their perceptibility. In subtle form, they remain imperceptible like energy; in gross
form, they become perceptible like matter. And therefore stlni bhavanti.
And what do these five elements do. Stla arra hetavah; these five elements alone produce
the physical body; five combination and that is why the physical body is called boudika
arra; the body born out of paja bhts. So the physical part belongs to the earth; and
the water content belongs to the water; the temperature in the body belongs to the fire
principle and the breathing that we have corresponds to the ka tatvam and the space the
body occupies is the ka tatvam. Thus by the five mixture the gross bodies are made.
Even though the basic constituents are the same, the proportion varies from individual to
individual. When the agni tatvam is dominant a little bit; it is called pitta arra; and when
ka tatvam is a little bit predominant; it is ka arra; and when the jala tatvam is little
bit predominant; it is pa arra. Because of the predominance of one or the other, the
bodies are subject to varieties of diseases. Ayurvda people call it pitta prkrtam, kapha
prkrtam; vta prkrtam; prkrtam means prone to; susceptible to; as long as the body is
useful; vta, pitta, kapha do not influence much. As a person goes beyond 40, then slowly
vta will begin to do its job; kapham will begin to do its job; and pittam will begin to do its
job; all the thousands of diseases according to ayurvda are classified into these three basic
problems only; because of what? the bhta, what you call, predominant. And who
determines that; whether this body is kapha prkrtam or vta prkrtam or pitta prkrtam;
who determines. That akarcrya does not say here; but we have seen in the Tatva
Bdha where it is said that pajaikrita paja mah bhti kritam karma janyam. Karma
determines the constituents of the physical body.
The science may call it genetic, but the stra calls it prva janma; karma will determine the
proportion. Not only the proportion of the elements; and also the form of the body; whether
it should be donkey form; donkey form is also pca bautikam; monkey form is also pca
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bautikam; naaka poochi is also pca bautikam. Whether it should be human form; animal
form or plant; all determined by karma. So thus, paja bhts are considered smanya
kraam; the karma prrabhdam is called via kraam. Smanya kraam plus via
kraam produces the physical body. So stla arra htava bhavanti.
And not only the physical bodies are created out of the physical elements, the sense objects
are also created by these five elements alone; thus the entire inert world of sense objects,
they are also born out of paja bhtni. pca bautika arra; pca bautika prapaja. The
grand vision is that this body is also matter; the world is also matter; the interaction is
between matter and matter; consciousness is aloof; which transcends the interacting body
and world. Just like I am talking to you; I am the subject of interaction and you are hearing
the talk. There is an interaction between you and me and there are varieties of emotions also;
we may appreciate it; enjoy it; or you may not understand it and accordingly reactions go on
but what about the light. The light just illumines the hall and makes the interaction possible;
but it does not influence the interactions; nor is it influenced by the interaction.
Similarly matter-matter transactions takes place, witnessed by caitanya. So do not mix

caitanya with bautika arra or bautika prapajam. Not only should the caitanya be
taken out of the share; gradually you must learn to claim the caitanya as yourselves and do
not get involved in the interaction, but learn to be ski mtram. That is the idea.
Therefore, the arra also is paja bautikam; viays are also paja baudikam; and there
also when I say I experience the world; most interesting thing is, I am not experiencing the
substance called the world. In fact, I do not contact the world the substance, but the sense
organs contact the five-fold properties of the world alone. When I say I am seeing the clip,
really speaking, I am not seeing the clip but I am only seeing the what; the colour of the clip.
Therefore eyes do not see the clip but eyes see the colour of the clip. And therefore what is
the sense object. We think that the clip is the sense object. Vdnta says that the colour
alone is the sense object.
Similarly when I say I am hearing that person or you are hearing me, again you are not
hearing me at all; you are seeing only the sound coming from me. Therefore I am not the
object of your ear; but only my sound. Similarly, I am not the object of your eyes; but only
my form and colour. Similarly smell; similarly taste; similarly the touch. We never know what
the world is: because we are never contacting the world, we are only contacting what; the
properties of the world.
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What is the substance called world, nobody knows. What is the substance called world,
nobody knows; we are only seeing abda, spara, rpa, rasa, gandha. Therefore what are the
sense objects; abda, spara, rpa, rasa, gandha; these are the five sense objects. Therefore
it is said here4th line, paca abddaya; so the five-fold properties of sound, etc., i.e, sound,
form, taste, smell and touch, they viay bhavanti. They alone become the sense objects
which are otherwise known as tanmtr. Tadiy mtr; tan mtr. So the word
tanmtr is a technical word in the stra; which has got two meanings, one meaning is the
subtle elements themselves are called tanmtr; one meaning of the word tanmtr is
sukma bhtni; and there is a second meaning for the word tanmtr, which is the paja
gun; abda parsa rpa rasa gandha; they are also called tanmtr; and these paja
gua; otherwise known as paja tanmtrs they become the object of the individual.
For what; bhktu; bhktu means for the experiencer-individual they become the sense
objects; bhktu jvasya bhktu puruasya viay bhavanti; producing what; sukh; either
producing sukham or you have to supply dukhya v; either producing dukham. So when
are near somebody taking a phone call, you do not know what sound is coming; according
to science, what is it; nothing but disturbance in matter; some electrical impulses are sent;
and some sounds are produced which is consisting of alphabetic sounds only; but as even
sounds are entering, you can look at the face of the person; either the face blooms; you have
admission in that college; or the face becomes gloomy; what sound disturbance makes the
face bloomy or gloomy. Therefore what produces sukham or dukha; either abda; or
spara; spara means what: in Madras; temperature is there or not; spara; or rpam or rasa;
or gandha. And therefore they are called paja viay.
Now the word viay also is a technical word in the stra, which is derived from the root, ,
like the c, abc in English; same in Sanskrit; is the root and is the prefix; mean to
bind a person. means to bind; vinoti badnti iti viaya. The
five-fold sense objects are responsible for all the shackles of human beings. Either he is
attached to some sounds or he is attached to some form. When you say I like this particular
person, you are referring to what: abda, spara; rpa, rasa, gandha. When you say I like this
particular TV programme; it is nothing but what abda, parsa; rpa, rasa, gandha. When a
person goes to Manasarovar, spending Rs.75000 or Rs.l lac, getting visa and undergoing so
many test, and taking special exercises; I am not saying it is good or bad; I am just objectively
presenting; what is manasarovar; abda, spara; rpa, rasa, gandha.
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In fact what is the whole world combination of; abda, spara; rpa, rasa, gandha; for
getting these combination alone, man wants to travel all over; does so many things also.
Because the sense organs are attached to them, and if the sense organs have to enjoy them,
the physical body has to travel to those places and therefore the physical body is hooked to
the viay. The entire physical body is hooked to the five-fold sense objects and
akarcrya says the entire sasra can be defined as man's weakness for sense objects.
Man's need for survival are only very few. Man's need for survival are very few. But MAN'S
SASRA IS WEAKNESS FOR THE FIVE-FOLD SENSE OBJECTS and therefore akarcrya wants to
explain the human weakness.
So in the following version, there is going to be a diversion. The actual topic is only for stla
arra; but akarcrya takes a diversion and he explains what are the stla viays and
how we are attached to various stla viays and how because of that we are suffering from
sasra.
Because even at the time of death; we are not loosing anything, except this stla arra of
this person. Even though the mother, father or husband or wife is going to continue in the
form of skma arra; when I say father, mother, husband or wife is gone, I am referring to
what; the stla arra, my whole attachment is to stla arra, which scientifically looking
is only a rearranged form of abda, spara; rpa, rasa, gandha.
But the attachment seems ordinary but it is the root cause of all the bondage. Therefore the
one who transcends this attachment; he alone can travel to skma arra. Only after going
through the skma arra, he can go for the kraa arra, to tma; one can never come
to tma or tma jna. Without dropping his weakness for the physical body or the
physical bodies and the physical world.
The physicality should be transcended to attend spiritual knowledge. This akarcrya

wants to emphasise. That is what one western author is very much influenced by our what
our eastern culture; he writes what is transformation is nothing but transcending form; in
trans form ation. And what is form; the physical body and the physical world is form; and as
long as I am attached to physical body and world, I have not transformed; transcend the
form; you are a transformed person. And a transformed person alone is free.
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So therefore, from the next slka onwards, sensory weakness is going to be highlighted. And
how we have to necessarily transcend that for successful vdantik knowledge.

|

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ya u mh viayu baddh
rgrupna sudurdamna |
ynti niryntyadha rdhvamuccai
svakarmadtna javna nt ||75||
So here it is; the topic is viaya or viaya rga; viaya ; viaya means every physical
thing is called viaya; and the body is also called viaya. This attachment to viaya is called
viaya or viaya rga. We say that this is one of the biggest hurdles for assimilating
vdnta. And therefore one has to consciously tackle the weakness; it cannot automatically
go away; one has to spend lot of time and energy and alertness to consciously drop this.
Therefore akarcrya says ma; majority of humanity is ma. So totally deluded; they
think their physical body themselves; this is the first attachment. This is to their own physical
body; by which they become a physicallised personality. Even their emotional and intellectual
personality are forgotten; they reduce themselves to a physical personality; and through this
physical attachment; it is extended to all other attachment; because all relationship are
through the physical body alone. because when mother child relationship is there; it is purely
from the standpoint of physical body alone; the subtle body of the mother and the subtle
body of the child; they do not have; they do not have the mother-child relationship in the
previous janma also; some other body. Therefore all the relationships are only through
physical body; therefore all other attachments through the physical body.
Attachment to my body is called ahakra; attachment to the world is called mamakra.

Ahakra mamakra mha, makes a person ma; ya u mh viayu baddh; they
have lost their freedom; they are imprisoned by various sense objects.
Not only physically they cannot go away; mentally also they cannot go away; suppose a
person goes to the sea; for enjoying the ocean; wonderful creation of the Lord; but if I have
got too much attachment to the things happenings at home; physically I am there; but my
mind is still in this particular place, that means what; I am imprisoned. I may go to a sdhan
camp in Rikesh; the physical body is in Rikesh; the mind is imprisoned in Madras. So
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physically I am imprisoned; mentally I am imprisoned; therefore I am not able to do what I

want to do. Even ordinary things, what to talk of appreciating the tma. Therefore
akarcrya says viayu baddh; they are totally bound to various sense objects.
And for this bondage, what is rope used; because binding requires a rope; what is the rope;
rga uru pna; uru pa means strong rope; strong chain; which is known as rga; rga
means attachment. So with the strong rope of attachment; all the ms are bound to
various things and beings of the world and how powerful this strong rope is: sudurdamna; it
is very very difficult to cut; sudurdagama means it cannot be disentangled that easily.
And once he is tied to his bodies and other bodies, then what do these bodies do; what do
these sense objects do; they pull him all over the world; come here; enjoy this; come there;
enjoy that; come and settle here; here everything is fine. Thus it pulls the place, all over the
world; that means he is not the master of himself; the world pulls him all over. That is called
bondage.
And therefore he says: ynti; this jva is dragged to earth; and niryanti; he is dragged out of
the earth to other lkas. other lkas, lower lkas or higher lkas; he is pulled here and
there; ada; ada refers to the lower lkas; ada should be connected with ynti; ynti
rdhvam niryanti; like a piece of wood in the ocean; just as waves carry the piece of wood up
and there; various circumstances of life will drag him here and there; uccai; forcibly;
helplessly; even if he is profusely cries; it is not stopped; he is dragged relentlessly.
And who is responsible; he blames Bhagavn; he blames the nakatrs; he blamed ani
peyarchi; he blames everything in the world. akarcrya says nobody in the world can be
blamed; only he himself. They tell the story of the monkey. The monkey takes away whatever
is kept for drying it seems. So they want to punish the monkey and therefore they keep
some ground nut and they bury a vessel with a short neck under the ground and the vessel
mouth is open; it has got a short neck; small neck is there. And inside the ground nut is put.
Now this monkey puts the hand inside and then takes bunch of the groundnut. Naturally the
hand has become bigger; how big it is; directly proportional to the attachment. Greater the
attachment; bigger the hand, bigger the hand, more difficult to take out.
And this person goes and wacks the monkey; gives left and right; the monkey cries but it
does not know that it can escape by a wonderful method; tygnaik amrtatvamnau. Just
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drop; it is free; but it does not want to drop and gets left and right. This is called rga; we
are all monkeys; no doubt about it; naraha; varanaha are very close.
And Bhagavn gives left and right and we do not learn a lesson, even if that person is
beating. akarcrya therefore says: ma; he does not blame himself; he blames
everything else. And therefore adha rdhvam uccai; he runs; chased and beaten by
Bhagavn.
And what carries him from one place to another place; svakarmadtna nit; he is taken by
the policeman for giving punishment in the sasra jail; policeman carries the person; taking
to various jails; here what is the policeman; svakarma; one's own karms; puya ppa karms
are the police people and puya ppa karma police either take him to heaven which is A
class jail; A class, B class jail, etc. they say. Heaven is called A class jail; But remember vdnta
says that is also another prison. A class prison is also prison only. and ppa is rigorous
imprisonment; whether B class; I do not know, no experience, whatever class is there; and
then misrah; puya ppa misrah; takes to intermediary prison; therefore svakarmadtna;
taken by the puya ppa police people dta here means the police; the government person;
dt means the man of the government; in this context, policeman. nt;
And how do they pull him; javna; not slowly walk and all; they drag him from one place to
another. In all these verses akarcrya is going to use strong words; therefore be ready.
akarcrya is going to beat us left and right; criticising our weakness or our attachment.
In all other books, the gurus are all very benign; they do not want to hurt the students and
therefore they polished their presents. Vivkacmai akarcrya is not going to be
polished at all; he is going to very strongly present all our weaknesses. and his aim is not to
hurt us; but his aim at least by using strong words; will they grow out of this problem. That is
why the commentator says; it is not sadism that akarcrya use strong words, it is
compassion. At least by prodding will these people get out of the attachment. Therefore
many verses are going to talk about our and pam.

|
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abddibhi pacabhirva paca
pacatvampu svaguna baddh |
kuragamtagapatagamna-
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bhrg nara pacabhiracita kim ||76||
So akarcrya asks the question to himself; which sense organ is weak for us. Which
sensory weakness we suffer from. And akarcrya himself answers: we have got weakness
at the level of all the five sense organs. sense organs. We have got strong
attachment to things; and therefore we are not bound by one chain; we are bound by five
powerful chains. And therefore our sasra is going to be extremely bad intensity.
And to indicate the intensity of the sasra, akarcrya is talking about five type of
animals other than the human being; each animal has got a weakness for one sense organ,
or one sense object. Each animal has got a weakness for one particular sense object which
corresponds to one shackle; and that one shackle itself make the animal suffers very much.
One weakness itself causes terrible suffering to the animal; in the case of human beings; we
have got all the five weakness and therefore his suffering is going to be five times.
And what are the five animals; kuraga mtaga pataga mna bhrg; third line; kuragam
means a deer; a deer is supposed to be captured by taking advantage of the weakness of the
deer for a particular sound. It is said, we have to accept it because hunters and those people;
they make that particular noise; or they make that particular music; to make the deer
attracted by that; then taking advantage of this weakness; these hunters capture the deer.
Therefore kuraga stands for abda .
Then comes mtaga; means elephant. And a elephant has a got weakness for spara ; it
wants to rub against the skin of the other elephant of the opposite sex; the male elephant
loves to rub against the skin of the female elephant. And therefore the hunters again
capture by bringing an elephant of opposite sex and they show this elephant; the wild
elephant comes and they are captured; therefore elephant stands for sparsa . Weakness
for skin.
Then pataga; pataga means a moth or a flying insect is called pataga; which is
attracted by the bright flame of the lamb; this you can see even now; when the flame is
there; so many insects would fly towards this light; either fall into the flame or into the oil
and die. and even below the tubelight they do that; they tie a paper dipped in oil and all the
flies will get struck to the paper. What we are taking advantage of is its weakness for bright
light/lamp. therefore rpa . So pataga has got rpa , or rpa rga. Instead of ,
you can use rga.
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Then what is the fourth one. mnam; the fish and how do they fish; the fish you know, they
put the angle and one eatable bait it kept there; and inside that the hook is there; the poor
fish does not know; it goes and bites and gets baited. So its weakness for the tongue and
taste. And therefore mnam has got rasa , or rasa rga. So for many people, who like the
road side eatables. Howmuchever good you prepare it at home; it is so nice; ready to
prepare to anything; there is something like the bajji; pokada; all the hygiene violations that
can be done have been done; but even if you eat good food nicely at home; that is called
rasa ; and food poisoning, 7 days continuously in the bathroom, 20kgs lost; still, once
recovered, again he will be standing in the food stall on the road. In Mumbai you have to
see; has got so much money; from house they are ready to send the food; but yet people go
for the pav bhaaji on the road side; I do not know whether it is popular in Chennai; even
though food is available from 5-star hotels or home; but yet, he will eat with all the dirty
hand mixed in the dirty surroundings; with all the flies sitting on it; and near the gutter; etc.;
he eats and feels that he gets the mka annanda; so even bigger than that; rasa.
And then finally bhrg; bhrg means the honey bee; vadu; bee; so that is attracted by
the smell of the flowers; and because of that it is captured by certain flowers; it closes during
the night; when it is attracted, especially in the evening time; goes and sits there; and the
flower closes and it gets trapped and the commentator says; again we do not know, we have
to verify; that certain strong smell, like the smell of champaka flower that is so strong; that
the bee will die because of the intensity of the smell; that the smell itself directly destroys
that insect. Again it has got what; gandha or ganda rga.
And therefore each one of these animals dies because of its bondage caused by one gua;
abda gua; spara gua; rpa gua; rasa gua or gandha gua; that is said in the first line.
paca pacatvampu; paca means these five animals; so these above mentioned five
animals; pacatvampu; gets destroyed; they perish; pajatvam means maraam;
pajatvam means maraam; maraam means death; pajatvam mpu means they reach
their own death or destruction, because of what; svaguna baddh; and bound by their
own weakness for one one gua only. Kuraga has got only one problem. Mtaga has got
only one problem. svaguna baddh; bound by its own character of sensory weakness;
consisting of abddibhi pacabhi; consisting of abda spara, etc. If this is the lot of the
animal which have got only one weakness; now come to the fourth line, pacabhiracita
kim; what to talk of the human being; who has got all the five weakness. So acita, acita
means associated with the paja s. The five-fold attachment.
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And this is not his mistake. Remember, this is not his mistake; these are all five natural
instinctive weaknesses. So we have these weakness we need not feel guilty about their
presence; the arrival is not because of it; it is instinctive. We are to be blamed if we are going
to keep that weakness going. So therefore perpetuation of the weakness is the mistake; the
presence of the weakness is not our mistake.
If the weakness are there; we need not feel guilty; but we allow them to continue; we have to
feel the guilt. Therefore the presence is not weakness; perpetuation is the weakness. More in
the next class.
Hari Om.
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028. Verses - 77 to 81

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abddibhi pacabhirva paca
pacatvampu svaguna baddh |
kuragamtagapatagamna-
bhrg nara pacabhiracita kim ||76||
Of the seven questions the student had asked, the crya has taken up the first question
regarding antma or matter. Now this topic is discussed from 72nd verse onwards. Antma is
going to be presented as arra traya; the three fold bodies; of which the physical body is
taken up first for discussion and here he talked about the nature of the physical body and
also the basic material out of which the body is made; which is nothing but the five elements.
Therefore the body is pca baudikam arra.
And while talking about the body which is born out of these five elements, akarcrya
points out the external world is also born out of these five elements only. Therefore arra
is also pca baudikam; the viays are also pca baudikam; viays means the external
world of sense objects and through this akarcrya is thinking that the external object
which is pca baudikam is inert in nature and therefore this physical body which is pca
baudikam must also be essentially inert; Consciousness cannot be in the nature of the
physical body.
And from that he is thinking that body cannot be have intrinsic consciousness, consciousness
in the body should be lent by some other principle which is not pca baudikam. And that
principle is the tma, which will be revealed later.
And he also takes up an aside topic that because the physical body is pca baudikam; and
the sense objects are pca baudikam; I hope you understand the meaning pca baudikam;
paca bootha kryam; product of five elements; because of that they have an affinity
between themselves. Physical body has got a weakness for the physical world; it is attached
to the physical world; and if the physical body is interacting with the physical world, it is
wonderful; It is Bhagavn's gift alright; but if physical body develops a weakness for the
viays, then that itself becomes the cause for the downfall of human being, because he will
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be so much engrossed in the physical world that his physical personality alone becomes
prominent.
And therefore he gets more and more physicalised person; more and more body-oriented
person; more and more catering to the physical body alone; that he finds impossible to grow
out of the physical body and come to even the subtle body. Even education becomes less
important for a body oriented person, because our aim is that we have to transcend the
physical personality; transcend the subtle; even the causal personality to arrive at the tma;
and therefore attachment to the physical body and to the physical world is very big obstacle
for spiritual knowledge.
This is an aside sadhana that akarcrya wants to present. Therefore in these five verses
from 72 to 78; viaya rga is criticised by akarcrya. Excessive attachment to the body
and the world. Excessive attachment to the body and the world is being criticised.
But here akarcrya does not mean that the body and world have to be hatred; because
as I have repeatedly said; hatred is as much damaging as attachment is; and therefore, body
is to be respected and taken care of; but our whole life, time and energy, cannot be for that
and that alone. And if that happens, what is the harm he said by giving the example of five
animals; how they have a weakness for abda; spara, etc. and each weakness becomes the
cause for their downfall.
And therefore human beings have got all the five weaknesses; that the weakness is there is
not our weakness; because it is natural weakness; but perpetuating the mistake and not
working for growing out of that weakness, is wasting the precious human life. Human life is
to grow out of matter; and to own up the spirit. Therefore akarcrya gave strong
warning in the seventy-seventh verse, we will read.
|
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da tvr viaya krasarpavidapi |
via nihanti bhktra drara cakupyaya ||77||
Here akarcrya uses a very strong word; viaya is more poisonous than even via.
Viaya is more poisonous and more harmful than even via. Therefore viaya dona
tvraa; in terms of his harming capacity; pulling down capacity; the viaya is tvra; more
intense; more powerful than vidapi; even poison. That too what type of poison; in that also
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grade is: krinasarpa via. Krishna sarpa; the black cobra; krina sarpa means not Lord
Krishna's sarpa. Krishna here means black or dark ones; the black cobra via; and the viaya
is more harmful than that.
How does akarcrya say so. To give a logical proof also; he gives the logical proof; what
is that; via bokthram va hanthi; poison will kill only a person who consumes the poison.
By hearing about or by seeing, the poison does not kill; only when it enters the system and is
absorbed in the system; only then it will kill. Therefore bokthram via hanti; whereas what
about viaya; caku drara hanti; even that person who sees the viaya.
So here what is the idea conveyed. That if a person does not have a discriminative power;
then the very sight can cause attachment; then he goes on thinking about that; remember
the second chapter of the Gt;
|
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|
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dhyyat viaynpusa sagastpajyat |
sagtsajyat kma kmtkrdh:'bhijyat ||2- 62||
krdhdbhavati sammha sammhtsmrtivibhrama |
smrtibhrad buddhin buddhintpraayati ||2- 63||
Most intelligent and more personal can drop all the ethics and morality and go to adharma
and once dharma goes away, mka is farther. And for that viaya dhynam, what is the
cause, viaya daranam is the cause for viaya dhynam. Viaya dhyna is the cause of
spiritual death.
Here death talked by Krishna is not physical death; it is because of the spiritual death; and
therefore akarcrya says: cakut drara api aya; aya means viaya; aya
viaya; and you have to supply the verb; nihanti. Aya viaya cakut drara api
nihanti.
So that does not mean that you should not open our eyes at all. We close our eyes and
walk; open-eye walking is itself difficult on the road; then the idea is what; a person should
be careful with regard to the external world, until he learns to manage his rga dva; which
is called ama; learning to manage rga-dva is ama; once the mind is mastered, then
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whatever the sense organs perceived; no problem; but because he knows what is attachment
and what is freedom from that. That Krishna himself says later that
rga dva viyukteshu; vishyan indriyai charan;

tmavasyai videytma prasdam adhigacchati.
Once the mind has got mastery, then the sense organs cannot do any damage; and until
kam is game, dama becomes a very important value. Thus the value of dama is
incidentally highlighted in this context.
Continuing.
|
||||
viaymahpdy vimukta sudustyajt |
sa va kalpat muktyai nnya astravdyapi ||78||
Here akarcrya says that giving up of viaya rga is not an easy thing; that is why in the
pura we have the stories of even sages like Jata Bharatha, Viswmitra etc.; they have
renounced everything, they have mastered everything, they have gone to the forest also; but
still they had a pull; and therefore akarcrya says viaya ; attachment to the viaya
and remember viaya does not mean objects only; all the physical bodies in the world also
come under viaya. Any pca baudikam vasthu is viaya; whether it is an inanimate thing or
living physical body which includes my own physical body. From vdantik angle my body is
also a viaya; because it is pca baudika. Therefore he says viaya is maha p. Not
an ordinary shackle but it is very very strong bondage. Very strong chain. And therefore only
sudustyajt; difficult to give up; sudustyajt means extremely difficult to drop; to grow out of
the bodily attachment. Therefore, viaya is extremely difficult to give up; and therefore it
is most powerful invisible bondage.
And ya vimukta; suppose a person transcends that weakness; he is able to detach from the
physical body; that means he gives the physical body the importance that it deserves. Here
giving up is not destroying; but he does not want to give up more importance than it
deserves; that he puts it in its appropriate place.
And what is its appropriate place; that it is a means to an end but not an end in itself. So the
one who does that; dha abhmna tyga; sa va muktyai kalpat; that person and person
alone can hope to attain mka.
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So here akarcrya does not say that you should attain mka; akarcrya does not
present mka as a compulsory thing; if a person is going to say that I am not interested in
mka; this book is not going to address him. akarcrya does not call everyone and say
that you should work for mka; therefore drop attachment. akarcrya does not say.
akarcrya is addressing a person who says; who asks the question; I am interested in
mka; what should I do.
Therefore he says that you feel that mka is important for you; then I am giving a
suggestion, I am not enforcing anything; if you do not have it; mumuku will not come.
Like the doctor saying; I do not say that you should cure the disease; but if you want to cure
the disease you have to stop this particular diet; if you do this, you cannot cure that at all.
Therefore he says: saha va; he alone is fit; kalpat, qualified, entitled, to attain mka.
Suppose I study the scriptures thoroughly; he says you study all the stras thoroughly; you
will not get mka, if you are not ready for dha abhmna tyga. You might have studied
shat stra vedi api; you might be an expert in skya; you might be in yga; nyya;
vaiik; prva mmsa; and uttara mmsa; these are called the shad strni. So you
might be an expert in all the stras; you might have got all of them byeheart; you might
have studied their commentaries and sub-commentaries; I do not care, without this one
qualification; all the astra adhynam, is a big zero. Only thing is that the other people are
illiterate samsri, you will be a scholarly samsri; that will be only difference.
Therefore he says: na anya; not the other person. other person means who? the one who
has not given up dha abhmna; na anya; the one who has not given up dha abhmna;
that is why in the 12th chapter of the Gt, Krishna says vdnta is very difficult, not because
it is intellectually difficult; if a little bit common sense is there; a person can grab vdnta; but
that what makes vdnta difficult is for its fructification, vdnta prescribes most difficult
qualification called dha abhmna tyga. Therefore Krishna tells;
||
||- ||
kl:'dhikatarastmavyaktsaktactasm ||
avyakt hi gatirdukha dhavadbhiravpyat ||12- 5||
The word dhavadbhi there only corresponds to the dha abhmna here. And that is
difficult. In fact scholarship is relatively easier. You can just think, you can grab; you can also
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speak to others; that is not much difficult. So astra vdi api; vdyapi should be split as
vdi; vdi means a knower; scholar; even that person; scholarly person cannot get mka.
Continuing.

|

||||
ptavairgyavat mumukn
bhavbdhipra pratiytumudyatn |
grah majjayat:'ntarl
nigrhya kah vinivartya vgt ||79||
Again the same idea; viaya abhmna or viaya rga which includes dha abhmna also.
And here what akarcrya says is that even a weak dha abhmna tyga or a even weak
vairgya is not enough; it should be thorough; it should be intense, because a weak
vairgya also does not help a person. Because weak vairgya means that rga or
attachment is there deeply in potential form; which is only waiting for an ideal situation to
grow; when the situations are ideal; temptations are ideal; that rga which is deep inside can
again come up to its full-fledged condition and again pull a person down;
akarcrya conveys this through an example. So there is a person; who wants to cross a
river or a lake; a water, water pool he wants to cross. And he is a swimmer and somehow he
has struggled; and he has almost crossed the river; 75% over; but what happens; there was a
crocodile; this crocodile pulls him back, catching hold of his neck; the crocodile pulls him
back and again immerses him into the water. Similarly a person by the study of scriptures
etc. is trying to cross the river of sasra; aasha is a crocodile; which we do not know when
it will come; again it will catch without our knowledge; if you are complacent, it will just catch
and pull a person down.
And therefore let a person be alert with regard to or vairgya. Therefore he says:
mumukun, so there are some mumukus who are interested in spirituality. With regard to
materialistic people, we need not discuss at all, because they never attempt to cross the river;
like the buffalo; they are enjoying the dirty pool of water itself. So we are only talking about
those people who have felt that this water is a dirty pool and I want to cross.
Therefore, mumukun, they want to cross over; but what is their problem. ptavairgya
vata; so they have got vairgya but it is not intense enough; they have got only a weak
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vairgya; a vague vairgya. Here pta means superficial; which we call as smaana
vairgya. When somebody dies that too a close person then he is taken to the cremation
ground and the body is burned; till yesterday it was a live body; and people loved it; and
today he is reduced to ashes; and suddenly he talks philosophy. What is life? One day I am
also going to be reduced to ashes. What is the use of building such a big house; what is the
use of starting such a business. All those things that he just talks and sometimes starts
attending some classes also. It is just sustained for a short time; a day or two; and
thereafterwards he goes back to his own ways of living. Such a temporary vairgya is called
smaana vairgya, because it comes in smaanam. Here akarcrya calls it pta
vairgya; superficial detachment.
And with this vague vairgya; bhavbdhipra pratiytumudyatn; so they are striving;
they are putting forth effort; udyat means striving; put forth effort; for what; pratiytum; to
reach the shore of sasra sgara; bhava means sasra; a life of becoming; a life of
change; a life of punarapi maraam punarapi jananam is called bhava; and bdi means
ocean; it is a huge ocean whose shore I cannot see at all. And pra means the shore; the
comfortable shore, here refers to what; mka. So the other shore of sasra which is called
mka, he wants to attain; he is swimming to reach that shore. And he has almost reached.
Do you know why we call almost reached; human birth itself is coming near the shore,
because a cow does not have an opportunity to think of what is dharma; it cannot think of
attending Vivkacmai class; for all other plants and animals are far far away; by taking
manuya janma I have reached No.95 in the snake and ladder game; human janma means
95. Coming to that is itself difficult. Who wants all that. Enjoy thoroughly life; Who knows
whether there is next janma or not. Who knows there is an tma or not. It may be biggest
bluff in the world. So we can easily talk of materialistic life; and therefore desiring for mka
is next thing; and getting an opportunity and making use of that opportunity.
Thus between this 95 and 100, a few more steps are there; in these few more steps, 3 snakes
are there; in 96, 97, and 99. Like in the Wimbeldon Final, there is one Pete Sampras; who
goes and takes of the opportunity to win.
Thus between the cup and lip; there are so many slips and what is the powerful slip; there he
says graha; The powerful snake, or the powerful crocodile called dhabhm; the Jada
Bharatha story is given an ideal example in Bhgavatham and this graha; graha means
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crocodile; majjayat antarl; just in the middle of the ocean; just pushes the person down
into sasra.
How, kah nigrhya; catching hold of this person by his very throat; like some of the snakes which
catch their prey by their neck. Similarly this powerful crocodile catches the seeker by his neck; that
means what; when the neck is caught; you cannot even think. Similarly when the attachment
is powerful; then this person's thinking power is also gone and if somebody wants to give an
advice; he says who are you to be an advice; I know what I am doing and I am very sure
about what I am doing. Vinakle vipartha buddhi; like our Rvaa who never listened to
anyone; he was very sure what he does is right; nobody can help. Only thing is let him perish
and come back again.
Rma could not change Rvaa; Krishna could not change Kasa; we also end up as Rvaa
and Kass; does not mean that we should become rkass; materialistic itself is
rkasatvam.
And therefore, kah nigrhya; by catching hold of by the throat; it immerses a person into
sasra; how vinivartya; by turning this person away from the shore, because for a crocodile
shore is the weakest point. In the water, it is extremely powerful; in the shore it is extremely
weak; they say: Nakra svasthanam dya gajendramapi karathi; thayva prachuda
sthaanaat punapi paribhuyate.
When the crocodile is in the ocean; in the waters, even it can attack the gajendra; double
meaning; the elephant also and in the bhagavatha gajendra also; but thayeiva the very same
crocodile comes to the shore; punapi paribhuyate; even a dog pull frighten the crocodile.
Similarly here also, once you are in the worldliness then the is very powerful. But in the
presence of mahtmas; satsagatva is the shore; presence of sat saga; it will not do
anything; once you drop that; becomes powerful. Therefore he says; vinivartya; turning
away from the shore; and that too how; vgt; vgt powerfully it will turn a person away.
Continuing.
|
||||
viaykhyagrah yna suviraktyasin hata |
sa gacchati bhavmbhdh pra pratyhavarjita ||80||
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So therefore what is the remedy. Remedy is to hold a powerful knife in your hand; like in the
Tarzan movies and all; Tarzan movies means there should be swimming; and then generally
there is the crocodile; no Tarzan movie without swimming and crocodile; and he will have a
very powerful knife and the moment crocodile comes, he takes the knife and just destroys by
piercing the knife in the underbelly; that is its weakest point; under the belly.
Similarly all of us while swimming across the river of sasra should have a very very
powerful knife. Do not say it is his; we will not do his; I will only follow ahis, etc.; but
the crocodile will do his. That is all. You can practice ahis but the crocodile will practice
his; and what is that powerful knife. suviraktyasin; powerful vairgya; powerful
vairgya; and what is the powerful vairgya. I do not want to hold on to anything in the
world for the sake of my security and happiness. If I will be around them; it may be giving
security to them; I may give them security; that is different thing; I may love them; that is
different thing; but I do not want to take anything from them; the moment I hold on to
anything; I am in trouble. Either hold on to yourselves or next option is hold on to God;
other than God or yourselves, holding on to anything else, is risky. And not taking that risk is
called suvirakty. suvirakty asi; asi here means sword or knife.
And how do I know whether they are holding me or I am holding them; how do I know? Very
difficult to know when two people are holding hands together, who is supporter and who is
supported; how to know; I may be boasting that I am only supporting; how do I know; when
the other one drops the hand or goes away; look at myself. If the other person drops and I
continue to stand firmly on the ground; that means I do not depend. Otherwise what will
happen; when the other one drops; I also feel miserable. The other one need not drop; the
very thought of the other one dropping makes me frighten. Therefore we can cheat the
world; but we can never keep ourselves. We know very well whether we are dependent or
not.
Therefore drop this psychological dependence which is called suvirakti; with that sword;
Viaykhya grahaha ataha; the crocodile of viaya. So here viaya should be taken as viaya
. Viaya means viaya ; the crocodile called via should be destroyed, if you want
to be strong; if you want to avoid risk; if you want to be independent psychologically, it
should be destroyed. And na; whoever accomplishes this, whichever person accomplishes
this; this means what; the destruction of viaya by the sword of vairgya; whoever
accomplishes, saha param gacchati. Alone can cross over; he alone can reach the shore;
param means shore. Of what; bhavmbhdh; shore of the sasra saagara. bhava means
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sasra; ambodihi means sgara; he alone can reach the shore of sasra. That means he
alone can attain mka.
How, pratyhavarjita; without any obstacle. pratyuhaha means pratibandah; vignaha is

called pratyu varjitha; without any obstacle; he alone can attain mka. So if we ultimately
see all these verses are only commentary upon the word vairgya; which is one of the
sdhan catuaya sapatti . So when we study the tatva bdha, there it only is given in
one line definition; detachment. But if a text book just gives the word detachment or
dispassion; we will also just verbalise the word and just use; OK; there is discrimination,
detachment, six fold inner qualities; we will also repeat it blindly.
But here akarcrya wants us to know that this is not just a word to be repeated; you
should know the depth and significance of this word; we may miss and we may think that we
are detached also; and akarcrya wants to put in very clear terms; so that we can ask
ourselves the question: am I under the grip of graha or am I at least attempting to go
beyond it.
Therefore every word should be thoroughly studied and we have to see whether we have
that qualifications. That is the uniqueness of Vivkacmai; not much musing; but many
things which we have taken for granted akarcrya wants us to see the depth of that
words.
Continuing with the same topic akarcrya says:
|

||||
viamaviayargairgacchat:'nacchabuddh
pratipadamabhiyt mrtyurapya viddhi |
hitasujanagurkty gacchata svasya yukty
prabhva ti phalasiddhi satyamityva viddhi ||81||
So here akarcrya says that a person has to be very alert in life every moment. Therefore
constant alertness is prescribed as a sdhan here; which akarcrya says in Bhaja
Gvinda; kuru avadhnam; maht avadhnam; in Tamil also we use the word savadhnama
png, because the road is full of pot holes; there is hole there; the life road is like our roads
only. There is a dip; they have removed a manhole and there is rain also; and therefore it is
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all in one level; and a person walks just suddenly disappears. Children sometimes going to
school suddenly disappear, because we do not know that there is a manhole.
Similarly akarcrya says every moment of life is interaction with viaya. That life is dha
viaya interaction is life. You cannot avoid interaction. But make sure that all the time you
interact with everything and every person without forming any weakness for any object or
any person or any situation. just be like the lotus leaf in water. So do not walk with gum on
your body; there is gum on your body; what will happen; whatever comes near gets attached.
The minute you go, you get stuck. Therefore wash off the gum called rga; if the rga-gum is
there, you get cut anywhere and everywhere.
And you do not know how to come out of that; and therefore he says viaa viaya mrgai;
the life is a journey amidst sense objects. Life is a journey amidst or through the sense
objects. viaya mrga, which consists of three things; the object, the people and situations;
objects, people and situations. all the three put together is called viaya mrga.
And what type of viaya mrga it is; viaa viaya mrge. It is difficult mrga to drive,
because the wheels of the car can get stuck anywhere on the road. It may be ditch; it may be
a marshy ground, as you see the newspapers, they will dig a long way and leave it like that;
or just puts the mud on top of that; or he will put the mud and he did not have made it
strong; and a rain comes and it is loose mud and the lorry is stuck. It may be ditch; it may be
stone; it may be loose soil; so it is viaa mrga. It is not American freeway. It is Indian
roads.
And gacchata; a person is driving through this viaya mrga; so viaya viaa margai
gacchata puruasya; gacchata refers to the person who is travelling that path by that
path
And what is the problem he has; anacchabuddh; he is half cooked vdantin;

anacchabuddh; the one who does not have a strong mind; he is not yet free from rga.
What we said weak-vairgya; anaccha buddhi means a person with a weak vairgya.
Accha literally means uddha; anaccha means auddha; anaccha buddhi means auddha
buddhi; and auddha buddhi means rga sahida buddihi; it is vulnerable. Like a person
who has got a weak immunity. AIDS disease; like a person with AIDS disease who does not
have immunity; he is so vulnerable that he does not die of aids; but he dies of any other
disease which will attack him because he does not have immunity at all. And this person is
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without the strong immunity; what is the immunity; vivka and vairgya is the strong
immunity; that is not there.
And therefore for him driving is not that easy. And for him prathipadam mrtyu abhiyta;
death approaches him every step. mrtyu, Maraam is threatening him every step. Is it not
frightening? He is as though frightening, it is only to make us alert. akarcrya is using
such language. Otherwise we are very loose minded. Therefore akarcrya seems to be
frightening. Prathipadam means every step; mrtyu abhiyta; maraam approaches you and
here what is maraam; not physical death; not physical death; he means spiritual death is
waiting; any time you may be taken; from spirituality; and it can end up an utter materialistic
person.
So mrtyu abhiyta; a; a goes with mrtyu; a mrtyu abhiyta; viddhi; may you
be aware of this fact. Just like driving on the road only; you do not know which cyclist with
overtake from which side; when you are turning on the road only, with just one foot
difference; one cyclist will just go.
That means what; mrtyu cycle rpa; auto ricksaw rpa; like the local slum child who
runs across; so just as driving in the city prathipadam mrtyu abhiyta; the spiritual life is
also like that. May you be aware. And therefore what should you do; that we will see in the
next class.
Hari Om.
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|

|||
viamaviayargairgacchat:'nacchabuddh
pratipadamabhiyt mrtyurapya viddhi |
hitasujanagurkty gacchata svasya yukty
prabhva ti phalasiddhi satyamityva viddhi ||81|
akarcrya is discussing the topic of antma in the form of arra traya or the three-fold
body; of which the physical body has been taken as the first one; which is from verse No. 72
to 91. And while talking about the physical body, akarcrya pointed out that it is born
out of the five elements; pnja baudikam; and therefore it is material in nature.
And incidentally, he takes some diversion from the main topic, and instead of discussing the
physical body, he discusses the physical world also, which is a product of the five elements.
The actual topic is pca baudika arra but he takes a diversion and discusses pca
baudikam prapaja and he takes this diversion because both happen to be pca baudikam
and therefore let us add this topic also.
And this pca baudika prapajaa, this world, is known in the stra, by the word viaya.
The entire universe is called viaya. And this word viaya is derived from the root '';
is the root; 5th congrugation; parasmaipada; vinti iti viaya. That which binds a person is
called viaya. vinti is equal to badnti iti viaya. And therefore akarcrya wants to
point out why the entire world is called viaya and to establish this he shows that the whole
world is capable of binding this human being; either by producing rga or by producing
dva. Here he does not discuss how the world produces dva; that also is there; but he
does not discuss that; he is discussing the other aspect of viaya; how it produces rga and
this viaya rga is the biggest shackle for human being. At the same time, we will have to
handle the viayas all the time, because our entire life is interacting with and handling the
viaya. Right from food, clothing, shelter, people; every moment we have to handle viaya.
Therefore akarcrya does not ask us to physically renounce them but he says that a
student must be always alert in handling rga. A little bit of carelessness; he will get hooked
to one thing or the other and once thing gets hooked, he had it; because
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|
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Even before he recognises what is happening, the fellow is on the ground. And therefore he
warns in the 81st verse; viama viaya mrgai gacchata; this human being is travelling to a
difficult pothole; path full of potholes and what are the pothole, rga and dva are the
potholes; and this akarcrya calls as maraam itself. mrtyu is there every step and rga
dvas are called mrtyu; because they are responsible for a person's spiritual destruction;
Not physical destruction but spiritual destruction. That is why Krishna said in the Gt,
|
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kma a krdha a rajguasamudbhava |
mahan mahppm viddhynamiha vairiam || 3- 37||
......
||- ||
....
ppmna prajahi hyna jnavijnananam || 3- 41||
Rga dva will destroy both parka jna and aparka jna; and therefore it is
mruthyu. mruthyu for whom; anacchabuddh; a person whose mind is not alter.
That is why Krishna said in the Gt; nirdvandhva nitya satvatsta. If satvagua is
predominant in your mind, if rjas or tamas are predominant they will produce rga dva.
Therefore pratipadam abiytah. For a careless seeker, every moment, a mrtyu. Then what
should I do to keep the alertness. What can I do to keep the alertness. The best way to keep
the alertness is association with alert people. Association with strik people. Association
with jnis, if they are available. Even jnis are not required. Even another alert seeker is
enough, he will warn you when I am going off track. Therefore he says; hitasujanagurkty
gacchata; the way a person should go with the help of the guidelines; hita ukti; means
advices; instructions given by whom; sujanagurkty; sujana means all the noble people,
who are not rga dva oriented; but who are dharma-adharma oriented; who are not
prkrta purus but saskrta purus; who do not over-emphasise artha kma; but who
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emphasise dharma mka. Such people are called stvic people. Sajjana, here
akarcrya calls them Sujana; and gurubhya; and your own gurus also. So gurava; your
guru's instructions; or he need not be your guru; but a noble person in society
And why should you take their guidelines; because hitasujaguruktya; because they are hit;
hit is adjective to sujana and guru; and hit means those people who do not have any
motive in their advice. Because when the whole world is motivated for gaining some benefit
or the other; I scratch your back and you scratch my back, something will be the catch; it is
very difficult to be totally motiveless and pure and these people are those who do not have
any axe to grind.
' '
' '

y tatra brhma' sama' rina | yukt' yu' kt | alk dharmakm syu |
Taittariya upaiad describes them as dharma oriented. In that advice, even if they are going
to suffer, they would not mind, they are interested in the well-being of the other person.
Such people are called hit. With the help of their instructions gacchata; the one who
traverses the life; the one who conducts himself with the help of the stra upadea; guru
upadea; sajjana upadea and not only that akarcrya warns svasya yukty; and you have
to use your own buddhi also. It is not a blind mechanical thoughtless following of the
statements of the stra; he should interpret the dharma according to the context; according
to the situation; because as Svmiji often says: dharma is relative.
And that is why every dharma has got a general rule, as well as an exception. Satyam is a
general rule; but the stra itself tells there are moments in which a person can tell a lie, if it
is for the sake of larger benefit like saving the life of a person, etc.
Similarly ahis is a general value; but there is an exception to ahis also; but when the
katriya wants to protect the dharma and if he is not able to do that by following sma-
dna-bhda, then the katriya has to take to his. So satyam also has got exceptions;
ahis also has got exceptions; any rule has got exceptions. But at the same time, we
should be very careful, we should not hold on to exceptions only. Exceptions should be used;
exceptionally only.
And therefore he says; svasya yukt, you should be able to objectively analyse the situation
and take decisions at every moment. Therefore stram and buddhi must go hand in hand;
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mere buddhi also we do not approve of; mere stram also we do not approve of; stram
and yukti must go hand in hand.
yasya nasti svaya praja

stram tasya karoti kim
locanabhyam vihinasya
darpanah kim karisyati
Of what value are the scriptures to him who has no intelligence of his own? Of what value is
a mirror to a blind man? (Canakya-niti 10.9)
A beautiful slka; the one who does not have independent thinking capacity; to that person
even stra cannot offer much. There must be independent thinking capacity also and he
gives an example. No doubt mirror is useful in revealing the face; without mirror you can
never see your face; your forehead you can never see; but remember even though mirror can
assist you, mirror alone is not enough; you require what; a pair of eyes. Eyes without mirror
you cannot see the forehead; mirror without eyes, you cannot see; why forehead, anything;
therefore you need the mirror and also the eyes. stram is like mirror, your thinking capacity
is like the cakuu; and that is why we always say ravaam and mananam. ravaam stands
for the role of the mirror and mananam stands for the role of the buddhi.
In Chndgya upaiad, it is said every student must be paita and medhvi; paita
represents strik learning, medhvi represents independent thinking; two combined you get
the benefit. Therefore what he says: hitasujanagurukty; represents mirror; svasya yukty;
represents the caku; two-combined if there, phalasiddhi prabhva ti; one will definitely
accomplish the result of mkah; and that is why before studying vdnta; generally in the
olden days they study tarka, mmsa; vyakraam; these three sciences are supposed to be
basic; which is preparation of the buddhi. Before using the vdntam mirror, eye called
buddhi requires to be cleared of all short-sight; long-sight and no sight, etc. So get the eye
rectified before using the mirror. Therefore three stras we study; tarka stram, mmsa
stram and vyakraam stram. Vyakraa stram is capacity to understand the words
properly. Mmsa stram is capacity to understand sentences properly. Not only you
should understand the word, but also sentences. Many times while reading you will
understand the words but not the sentences. One is pada stram; another is vkya stram;
mmsa and finally tarka stram, it should be logically also sound. It should not be
irrational; illogical; your buddhi should be sharpened with these three stras. Nowadays we
have got school and college education; that is supposed to refine our intellectual thinking;
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without a sound intellect, vdnta is difficult to understand. If these two are there,
phalasiddihi pravabhati.
Then akarcrya says that I will even give you a guarantee card. va satyam; satyam iti
viddhi. So what I say cent percent true; follow the stram; follow the guru; use your buddhi;
and feel the transformation in life; and it is guaranteed. And we are not promising something
after-death; after-death promises are very safe; because they are not going to come back
and question. But this is not a posthumous promise; but in this life itself, you can feel
transformation; satyam satyam satyam; Satyam satyam punasatyam udhisya bhuja mucyat.
And therefore it is truth; and guarantee card not for three months and six months; not that. It
is an eternal guarantee. Study stra and use it properly. Feel the transformation in you, in
your life.
Continuing

|
-
||||
mkasya kk yadi vai tavsti
tyajtidrdviaynvia yath |
pyavattadaykamrjava-
prantidntrbhaja nityamdart ||82||
Continuing the same topic, akarcrya points out that there are two types of wealth a
person can acquire in life; one is external wealth; bhya dana; which consists of all kinds of
acquisition is bhya dana, external wealth and another is anthara dana, internal wealth.
That is why in Tatva Bdha we called it mdi aka sapatti; that is inner wealth.
External wealth can purchase perishable nanada; which makes a person more miserable
later; whereas internal wealth can buy tmnanda; you can choose whether to buy
vishaynanda through external wealth or tmnanda through internal wealth. Both wealth
are there.
External wealth is tangible and visible; internal wealth is intangible and invisible. And
akarcrya wants to point out is internal wealth is more important. And to highlight the
internal wealth; what is the internal wealth; we will be seeing in this slka; to highlight the
internal wealth; akarcrya says, it is like pya; pya means milk, the nourishing
one; whereas external wealth is like via; it is not nourishing thing; but it is destroying; it is
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like smoking or drinking; seemingly it is pleasure giving; but unknowingly I am burning my

life. So therefore, he calls external wealth as via and therefore give up the via. That is what
is said here; mkasya kka yati tava asti; suppose you value mka in life; then I would
like to give you this advice.
Not for any person going on the road; if you do that he will laugh at you and go; the Tamil
slogans are extra ordinary. Once I saw on the back of a rickshaw; that you need coins till you
reach the coffin; and therefore these people say that you are attending the morning classes
and convert that into coins, meaning wealth. They are very tempting. That is why they are
called charvaakah.
Therefore akarcrya does not want to talk to a charvrkah, because their wave length are
different; and therefore there is no point in blowing the buggle in the ears of the deaf.
Never talk about the slks to an utter materialistic. Instead of converting them, we may in
the process get converted. Therefore akarcrya says I am addressing them only to a
particular audience. And what is the audience; mkasya kka yati tava asti; if you are
interested in the ultimate goal of mka; inner growth; spiritual growth; tma nanda; then,
I am giving you the warning, viayan ati durd tyaga; be totally dispassionate with regard to
external wealth. Be totally dispassionate with regard to external wealth; akarcrya uses a
stronger word. You throw away all the external wealth.
Because he is a Sanysi, he is interested in making everyone a sanysi; so he says throw away

everything; become a sanysi. But we need not go to that extent; that is why I am just
polishing that; he says tyaja; you just renounce them all; by that what we mean is develop
total dispassion with regard to external wealth; use it; handle it; but do not get hooked to it;
And with what attitude; yatha via. Just like via; however nicely packed it may be; it may
be given in silver cup; why silver, take it in gold cup; and gold saucer and nice straw etc. and
what is it: potassium cyanide. You are not going to think twice. Thinking that all these in
golden cup, you are not going to think and consume it immediately.
Because you know what is the role of via and therefore develop dispassion; and once you
develop dispassion, the advantage is that you have more time with you; because you do not
want to waste two much of time and energy on external ygakema. Nirygakema
tmavan. Based on that verse only all these are written.
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|
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traiguyaviay vd nistraiguy bhavrjuna |
nirdvandv nityasattvasth nirygakma tmavn ||2- 45||
Because any amount of external security you acquire, you are never going to feel secure.
Therefore funds that is required; and
|
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ananycintayant m y jan paryupsat |
t nitybhiyuktn ygakma vahmyaham ||9- 22||
Where is the limit; even if you have 10 crores in the bank; still you feel insecure. In fact you
are worried about the security of the body. Previously security of myself before I had money;
now I am worried about the security of money. Either way insecurity continues. I do not
mean therefore your house, bank balances, etc. I do not say that. Very careful. do not
misinterpret my statement. Have all right; but let not the mind be over-carried away by that.
Spend more time and energy in acquiring what; inner wealth; in 16th chapter, it is called daivi
sampath.
What are they? akarcrya shows some sample. No.1. ta; means santhoa;
contentment; learn to have contentment; do not compare your wealth with the wealth of
another person; in the same family; three brothers are there; and they have got different
resources, then certainly comparison and then the wife will tell you that you do not know
how to earn at all. Therefore even if I do not require, my wife requires it; if not the wife; the
husband needs; never compare. For comparison leads to jealousy; therefore develop
contentment;

|

||||
mha jahhi dhangamatr
kuru sadbuddhi manasi vitrm |
yallabhas nijakarmptta
vitta tna vindaya cittam ||2||
By legitimate earning, whatever you have got, learn to enjoy. That is called santhoa.
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Then dayah; dayah means compassion towards others. Learn to identify with others' pain;
others' difficulties. So dayah; means consideration for others. Learn to stand on others'
shoes; at least when you are speaking to them in the midst of others; when you are scolding
them; imagine how I will feel if I am scolded in front of others. Dayah; consideration,
compassion.
Then Kam; you can understand kam has got different meaning. One meaning is
forgiveness; so other people commit mistakes; learn to forgive them, because I also commit
mistakes, just as I want forgiveness from others; only one rule; what you want others to do to
you; do that to others. When you are cornered by another person with your mistake; after all
we are all human beings; suddenly you talk philosophy and we also commit mistakes. Why
can't you apply the same logic to others. They also commit some mistake and why can't you
forgive and improve the situation. So one meaning of kam is forgiveness; accommodation
of others.
And the second meaning of kam is mental toughness to face difficulties in life. Mental
toughness otherwise called titika; we have seen this in Vivkacmai itself.
Sahanam sarvabhuteshu dukhnam apratkra prvakam; chinta vilpa rahitam; sa titika

nigatyate.
Sdhan catuaya sapatti when we were seeing, we included titika; that titika is here
called kam. Capacity to withstand difficulties.
Why this value is important. If this mental toughness is not we will try to do parihram for
every small problem. Then what is wrong; If I have to do parihram for every small problem;
the whole life will be spent on parihram only; where is the time for vdnta; today this
temple in the morning; evening this temple; tomorrow that temple, etc. then there is no time
for vdnta. Therefore parihrams are important, but we should know how to judiciously use
the parihra karma. Let the parihra karms also become lesser and lesser so that you have
more time for vdnta. That is why mental toughness becomes important.
Then the next one is rjavam. rjavam means integrity. Straightforwardness. Honesty or
truthfulness is called rjavam; and all the upaiads emphasise this very well; because
without the relative truth; there is no chance of getting the absolute truth. Relative truth is
truth as a value. It is at the verbal level. Absolute truth means Brahman. Without the verbal
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value of relative truth; one can never attain the absolute truth; Vyavahrika satyam alone can
lead to paramarthika satyam. In Mundakopiad, satyamva jayate; by jayate what does the
upaiad mean; mkam jayate. If only you have truthfulness, one can win mka. Therefore
rjava means honesty; truthfulness; absence of split personality. All these are inner wealth.
And the next inner wealth is prantihi; prantihi means kama; the tranquility of mind;
freedom from mental turbulence. Constant mental relaxation. Having the shock absorber.
Suppose a car does not have shock absorber; what happens; when you travel in our local
roads, you will go to the top; head will hit the roof; and you will get a bump; and suddenly
you fall and get a back catch also; but if the car has got a good shock absorber; even
though road has not been changed, I do not hit my head. Not that totally it is free from
disturbance; there will be jumps and shocks; but it will be not to that extent. Similarly
prantihi is the general calmness of the mind; inspite of the tragedies happening; in spite of
happy occasion coming; in all of them freedom from positive and negative excitements,
which Krishna calls as karma yga; amatvam yga uchayat. This is called prasantihi or
kama.
And then dntihi; daantihi means dama; freedom from sensory weaknesses. Freedom from
sensory fickleness; not becoming the slave of my own tongue; not become slave of my own
eyes; not become slave of my own ears; I have mastery over the sense organs; indriya
nigraha is called dntihi.
So thus, No.1 contentment, No.2 compassion; No.3 forgiveness; No.4 honesty; No.5
tranquility; No.6 sense mastery. These are the six fold inner wealth akarcrya gives here.
It is not the six alone, many are mentioned in the Gt 16th chapter. Abhaya satva
sauddhi; jna yga vyavasthihi; etc.; all of them we should acquire. In fact, if you plan to
earn them, in fact, it is a life long pursuit.
And not only that, you will enjoy acquiring them so much; that you do not consider worldly
acquisitions as a very big thing at all. One day the neighbour may say that I have got a
palatial house; you do not miss it because, you see the inner wealth as much much more
valuable than, a few houses and few foreign cars. Therefore, bhaja; bhaja means acquire
them; dart; dart means diligently, with commitment, with involvement; not
; wholeheartedly;
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And when should I work for that. nityam; nityam means regularly, consistently; start the
morning with auto suggestion and end the day with introspection. Auto suggestion-
introspection; Auto suggestion-introspection; it is a most beautiful life.
And the example is pyavat; inner wealth is like milk; the external wealth is like what via.
Both ends in a; one is via; another is pya; he is asking which a you want; via or
pya.
continuing.

|

||||
anukaa yatparihrtya krtya
andyavidykrtabandamkaam |
dha parrth:'yamamuya pa
ya sajjat sa svamanna hanti ||83||
Until now akarcrya pointed out that the entire external world is viaya; because it is
capable of binding by producing rga dva and it is pca baudikam and therefore you
should very carefully handle them. They say in Japan; Japan I think; there is a particular fish;
which is a delicacy; but there is a problem; that in that fish there is a particular portion, which
is deadly poison. And there are people trained to remove that portion; very very carefully
remove them. If that is not done; you are close immediately; deadly poisonous. But still
people, because they consider it a delicacy, they do not mind taking the risk; but let them
take the risk; but they should be extremely careful; they should make sure that the poisonous
part is removed.
Similarly, the whole world is such a fish. And there is the poisonous portion called the rga-
dva potential; and if you know how to handle the potential rga dva; the world is
harmless; rga-dva viyukthaisthu viayn indriyai charan; tmavasyai videytma prasdam
adhigacchati; remove that and move in the world. It will not disturb; otherwise every night
you cannot go to sleep; somebody has done something; my son has said this; I did not
expect him to say that; husband did like that; my daughter like that. Anything will disturb
you. Therefore learn to handle that. He talked about the bhya prapaja.
Now akarcrya is going to say in the following verses; that your own physical body is
one of the viays of the world. Until now I said be careful with the world; but now
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hereafterwards my warning is this physical body is also as much a viaya as the bhya
prapaja is; why, because this also fulfils all the conditions of the viaya; it is also born out of
paja bhts; and this also produces very much rga and dva. That rga is produced, have
you ask for it.
In fact one of the greatest attachment is to the physical body; the hair of the body; the
colour of the hair of the body; I am so particular, one grey hair I cannot withstand. Therefore,
hatred for grey hair; attachment for dark hair; hatred for dark skin; attachment to white skin;
therefore this body can take you for a big ride; that you may spend your whole life to handle
the body itself; it is going to miserably perish after a few years.
Therefore akarcrya says body requires attention; but certainly not pampering. And
therefore he says, third line; aya dha parrtha; this physical body is only a residence; an
abode meant to serve the jva; parrtha; jvrtha. It does not have its own importance.
Body does not have its own importance; it is only a temporary residence or abode to serve as
a tool for the body.
Mahata puya-panyena kreeteyam kaayanou stvaya |

Praptum bhavmbudheh pram tara Yaavat Na Bhidyate||
The slka says: you have purchased a ship (your body) after paying a fortune (your excess
Puya), with a goal of crossing this ocean of Sasra. Therefore dear son, hurry up and cross
over soon! The ship might wreck at any moment!
You have bought this wonderful physical body-boat after gaining lot of puyam; and this
body-boat is meant for crossing the ocean of sasra. Therefore make sure that you cross
the ocean of sasra before the body-boat disintegrates. Yaavat Na Bhidyate; before it
disintegrates, tarah; pram dukha udadhE gantum; tvaryavanna vidyte.
Therefore body is a means, not an end; body is a means not an end. Daily japam you do; Or
else the suddenly the body will become an end in itself. Therefore he says aya dha
parrtha; parrtha can be translated as a means only.
And therefore what should you do. Amusya poshane sajjate. If you are going to be
committed to the nourishment of the body only; suppose you spend the entire life-style;
udaranimitta bahukrtava; Brhthari says: for 6 inch stomach; I
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wandered the whole world; I saluted whoever came to me; I soaped so many people; and
dropped all my nitya naimitthika karma and pj etc. japam dropped; eat unnameable
things; and eat at so many places; etc. all for what; for the sake of 6 inch stomach. And then I
discover how worthless it is to spend the whole life for that, I find that I am too old to work
for something greater.
For akarcrya strongly warns; ya amuya pa sajjat; amuya paa means the
nourishment of this body. Amuya is equal to arrasya; dhasya; paa means
nourishment; sajjat; is obsessed with; his look, looking at the mirror constantly. Of and on,
he looks into the mirror to find out how I look. In the newspapers also looking for questions
and answers for how to care for the skin; how to care the eyebrow; how to care the hair and
there is a specialist and I do not know how much he charges, whether Rs.5,000 or 10,000. A
lot of time and money and energy for this.
Suppose a person does that, saha hanti; akarcrya is very caustic in these verses; he
destroys himself. Svam means himself, he destroys manna; because of this bodily
attachment; because of the obsession for the body he destroys himself. And here also the
destruction is not physical; he destroys himself spiritually. That is he will never have time for
skma arra itself. The other day I told you; there is a Sasrkt commentary over this
Vivkacmai by one of the akarcryas; He says: when a person is obsessed with stla
arra, he cannot come to skma arra at all; when he is bothered about what is outside
the head; rather than inside, that is buddhi; he does not have time for skma arra
because when he is going to come to kraa arra and when he is going to come to tma.
Therefore sa svamanna hanti.
And therefore what should be do? Come to the first line; therefore, yatparihrtya; yat means
arra; therefore one should transcend the body. Transcending the body is transcending
the obsession with body. Over-worrying about the body and its looks. Parihrtya means
literally giving up; here giving up of the body should not be taken literally; giving up of the
obsession with the body.
And when should you do that; anukaa; every moment, you have to remind yourselves;
this is a means; this is a means; let me not be over-worried. And if I am not obsessed with
that, I have got lot of inner freedom; mind is available for something higher as they nicely
say: simple life and high thinking. Some idiom; simple and high thinking.
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Therefore you have got time for higher thinking and what do you accomplish by higher
thinking; andi avidy krita banda mkanam krityam; one should commit himself to; one
should dedicate himself to mkanam. So the removal of, destruction of all bandah; all the
inner shackle is struggled to get rid of; that is that should be the obsession. Let body
obsession be replaced by stra-obsession; self-knowledge obsession; mka obsession.
Therefore banda mkanam krityam; he has to commit himself to release of the bondage.
And how is this bondage caused; anaadi avidy kritam. The bondage is caused by andi
avidy beginningless ignorance. Avidy means tma avidy; self-ignorance. So therefore
replace body-obsession with self-knowledge obsession.
Continuing
|
||||
arraparth san ya tmna didrkati |
grha drudhiy dhrtv nadi tartu sa gacchati ||84||
akarcrya continues with the same topic. And here he says; dhabhmna and self-
knowledge can never go together. Body-obsession and self-realisation can never go
together. If a person wants to hold on to the body; and cross the sasra; that is the most
ironic or ridiculous thing and akarcryachara gives an example, it is like trying to cross
the river, using the crocodile, as the support. How will it be. If you try to cross the river with
the crocodile as the support, not only the crocodile will not support you; in fact, it will speed
the destruction; normal drowning would have taken some more time; crocodile support, it
will be only become faster; made faster. Therefore dha is also viaya; viaya tyaga includes
dha tyaga. Viaya tyaga includes dha tyga.
More...
Hari Om.
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|
||||
arraparth san ya tmna didrkati |
grha drudhiy dhrtv nadi tartu sa gacchati ||84||
Dealing with antama, akarcrya has first taken up the stla arra; as the first antma
for the study; he talked about the source of the physical body, in the form of five elements,
and incidentally while talking about the physical body, he talks about the physical universe
also, because both the body and the world are also born out of the five elements alone.
And he said that the physical world is called viaya; because it has the potential of binding a
person. The very word viaya is derived from such a root only; visinoti; badnaati iti viaya;
and therefore akarcrya pointed out that one has to be extremely careful while handling
the world, because if a person is not alert, he may easily develop powerful rga or dva;
either of this is a big bondage.
Not only rga-dvas are direct bondage, indirectly also, they become a big obstacle for
liberation. Just as rga-dva affect the present happiness also, rga-dva affect the future
possibility of mka also; therefore one should be alert.
And having talked about the binding nature of the external world, now akarcrya talks
about the binding nature of the very physical body itself; one's own physical body, because
that is also as much a viaya as the external world.
Just as one can develop rga-dva towards the external world; one can develop rga-dva
towards one's own body; and therefore one should be careful and of these two rga and
dva; the generally pre-dominant weakness is rga or attachment; and therefore
akarcrya criticises here dha abhmna or rga towards the body and he says, as long
as a person has got dha-rga; then he is never going to cross the ocean of sasra;
because once there is a dha-rga; attachment to the body; he will be more and more
interested in physical nourishment, physical decoration; physical entertainment; in fact
udaranimitta bahukrtava; they say. The whole time and energy
will be dedicated to this alone, there will be no time for higher pursuit at all. Therefore,
akarcrya says in the 84th verse, that trying to cross the sasra, with dha-abhmna is
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like trying to cross a river with the help of a crocodile. Therefore arra parth. Suppose a
person is committed to physical nourishment alone; his physical personality alone, his looks,
his complexion, he is rth; and simultaneously tmna didrkati; he is also interested in
tma daranam; didrkati means drastum icchti didrkati. So he has got two-fold desires,
one is nourishing and entertaining the body or bodily attachment and simultaneously he has
spiritual desire also; he says it will never work together; because it is like what; sa nadi tartu
gacchati. He is attempting to cross a river with the help of what; rgam grha; by taking
hold of a crocodile; drudhiy, assuming the crocodile is a log of wood, he wants to cross
over the river holding on to that; and how it will not work. Not only he will not reach the
shore, at least without the log of wood, he could have survived in the river for sometime, but
with a crocodile, his death will be sooner. Similarly, dha abhmna will only cause only
imminent spiritual death; it can never take a person across sasra; and therefore dha
abhmna has to be handled.
Continuing.
|
||||
mha va mahmrtyurmumukrvapurdiu |
mh vinirjit yna sa muktipadamarhati ||85||
So akarcrya emphasises that dha abhmna is equal to spiritual death. So mhaha va

mahmrtyu; here mha means dha abhmna, is not ordinary mrtyu; but mah mrtyu;
because it leads to spiritual death of a person; because he will not be allowed to attain
spiritual knowledge. So mah mrtyu mumuk; for a seeker of mka; for a materialistic
person, this discussion is not relevant at all; because he does not believe in spirit or Brahman
or tman or heaven or hell and nothing; he leads an animalistic life; his only belief is that as
long as he lives, he should enjoy maximum. To such a materialistic person, we have nothing
to talk; but if a person is a spiritual seeker, we would like to give him a statutory warning;
that dha abhmna is spiritual death.
So mumukr vapurdiu; vapu means arra; dhi padad, through the body, all other
abhmna also, like griha abhmna, vhana abhmna, dana abhmna, all of them. These are
the very abhmna which causes him such a fear; that as Shakespeare or somebody said
elsewhere; that a person who is afraid, dies several times a day. In Tamil they say:
. Therefore, the more abhmna a person has, the greater is the fear and
frightened man dies several times and therefore, even in that sense, it is figurative death;
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whereas in spiritual sense also, it is death because, he dies to his original spiritual nature;
because of his pre-occupation with the external body.
And therefore, vapurdiu; vapu means physical body; dhi means etc. money, house, etc.
whereas mha va vinirjita; suppose a person conquers this delusion by his clarity of
understanding that the body is a medium; it does not deserve rga; equally it does not
deserve dva also; because dva is as much dangerous as rga; because if I neglect the
physical body and physical health that is also dangerous because, even spiritual sdhan
requires a healthy body. Therefore, negligence of the body is as much a problem as
pampering the body.
Therefore it is like rope-walking; neither I should have attachment, nor I should have hatred.
This middle path is extremely difficult; but if a person manages to transcend both rga and
dva; mha va vinirjita; saha, here also the word mha means dha abhmna only; the
one who has conquered, saha mukthi padam arhati; for him mka is easiest because
physical mortality he will not look upon as his mortality. Just as the destruction of a medium;
destruction of the spectacle is not my destruction. Thus conquering the fear of physical
mortality itself is a great mystery for a human being; so saha mukti padam arhati; he
deserves liberation.
|
||||
mha jahi mahmrtyu dhadrasutdiu |
ya jitv munay ynti tadvi paRma padam ||86||
So akarcrya with kindness advises all the seekers; Oh dear vdantik students, listen to
me; I am giving a very valuable suggestion for your own growth; and what is that; mham
jahi; destroy your dha abhmna; grow out of your physical attachment; so jahi means
destroy; mha here means dha abhmna and that too which dha; stla dha abhmna;
even though we have to transcend skma dha abhmna also; in this context, we do not
take that because we are still discussing stla arra only. When skma arra discussion
comes, there he will talk about transcending skma dha abimana; he is talking us up step
by step.
At this moment, he says, your first agenda, five-year programme or 15 year programme,
whatever duration you require; let it be a 5-janma programme; I do not mind, have this
project. What is that; stla dha abhmna tyga.
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So mham jahi; what type of mham; mahmrtyu; mrtyu means physical death; mah
mrtyu means spiritual death; so this mha which is the cause of your spiritual death; that
dha abhmna you give up; then akarcrya says; it is not enough that you give up the
infatuation for your physical body; there are some people who are attached not only to their
bodies; but through their body, they have attachment to the bodies of dear and near ones.
So therefore we include that also. When I say dha abhmna, we should include dra, suta
dibhi; becomes more and more difficult; makes you angry to hear it itself; therefore dra is
the spouse, suta means the putra, which includes putri; and also di padt; pautra; and
pautri; and in the house if there is a dog they are attached to the dog more than wife or
husband; so include all that.
So any dha abhmna. Krishna tells this in the Gt; asaktiranabhivaga

putradragrhdiu; Therefore get over that; again by understanding their role; they are all
with me; they should be taken care of; they have to be loved; but our being together is not
an end in itself; grhastha rama is like schooling; no child wants to remain in the same 8th
standard permanently. Even though the child has got friends, but the child knows that I have
to say bye bye; autograph also we take on the last day; therefore all those things we take;
but because your classmate, you do not want to remain in the class because there being
together is not an end in itself; you need to grow out of that. Similarly, a longer class; is
family life. There also I should make use of to grow out of that; if I forget that goal; instead of
grihastha rama becoming rama; grhastha rama becomes an imprisonment; a
kragraha; for always remember that family life is a schooling process; and therefore dha
dara suta diu mham jahi; do not hold on to any one of them.
ya jitv; suppose a person conquers this delusion; what delusion; considering the family life
as an end itself; considering the being wisdom as an end itself; value their association as the
ultimate in life; that is delusion; and that delusion jitva; if a person conquers; overcomes; they
are munaya; those mature people, grown up people are munihi, people of discrimination.
Those who are clear about the means and the ends. Those those who are clear about the
intermediary goals and ultimate goals; they are called munaya.
The word muni has two meaning; one is manant munihi; those who think very well; those
who are clear about the priorities of life; thinking people are called munis.
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The second meaning is mount munihi; those who are not talkative people. Generally the
more you talk, the less you think. It is very simple. When you are talking, your mind is so
extrovert, that the thinking does not take place, and that is why talkative people have to
regret very often.
Therefore, munaya; jitva, having conquered the mham, ynti; they will very easily attain
vinh paramapadam; the supreme abode of Viu. the supreme abode of Viu is the
literal translation; and if I say it is the supreme abode; you will imagine vaikuntam; prkadal;
pampu, Lakshmi; so you will imagine a physical abode; but we do not want to mean that
because it that is the physical abode, again it has got limitation; mortality, separation, etc.
Therefore the word padam literally which means abode is translated as swarpam. Therefore
paramam padam means paramam svarpam; the supreme nature of Viu, they will attain.
And what is the nature of Viu; Brahma svarpam; What is the nature of Shiva;
Brahmasvarpam. Therefore vinr paramam padam means they will attain Brahman nature
and here also attaining Brahman nature means what already our nature is Brahman. It means
discovering Brahman Nature. So Vishnor paramam padam ynti means that they will discover
brahma svarpam; for them Vaikunta is here and now. Kailasa is here and Now.
Who will accomplish that; those who have conquered dha abhmna, with regard to
themselves; as well as the people around.
|
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tvamsarudhirasnyumdmajjsthisakulam |
pra mtrapurbhy sthla nindyamida vapu ||87|
Suppose a person says I have so much attachment to the body; that I find it difficult to get
out of the attachment. How to get out of the bodily attachment. Suppose we ask
akarcrya, you yourselves give us a way out, you yourselves give a method to grow out
of the bodily attachment; akarcrya says very easy. The body is so attractive and fine
because it is nicely covered by a wonderful skin. If you want to know what this body is all-
about, remove the skin and see within. Now it is so fine because, nicely closed by the skin; if
you remove what it will be.
Then you may worry; that I have to remove my skin; or what; you need not physically
remove; even you mentally remove what all the things within; it is nothing but a bundle of all
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these things. So he gives a list of things which are the constituents of the body; which have
been talked about before;
majjsthimdapalaraktacarma-
tvaghvayairdhtubhirbhiranvitam |
he has talked about that he is hinting at here; tvag, msa, rudihara, snyu, mda, majjha;
asthi. These are the seven ingredients of the body, which removed will not have any
attractions at all. tvag means skin; msa; flesh; rudhiram, blood, snyu; means sinew; the
part which connects the bone and muscle; that connecting part is called snyu. So that part
that connects bones and flesh; sinew or tendon; the snyu; md; mdh means fat;
; ; ; that is md; then majjah; majjah
means bone marrow that which obtains within the bones, and asthi, the bone. Each one of
them is a bundle of matter only. If these are put together and I ask you: Do you love it; you
will run away from it; asthi sakulam; consisting of all these things; and if this much does not
give you detachment; I will talk about two more things which are there inside;
you should have got detachment;
; I will talk about two more items; which are very much what; mtrapurbhy
pra; and is filled with mtra; mtra means urine; and pur means, the fecal
matter; physical waste;
; those things what you do not even want to talk of those things are very much inside;
as somebody said, every physical body is a walking toilet. If it is there, you do not want to go;
even if you want to go, you want to come out as quickly as possible; but you forget that
what is there you want to avoid; it is very much inside; ; pram; full of;
; mtrapurbhy pram; this is; idam
stla m vapushu. Do you want to be proud of this physical body; do you want to claim this
physical body as a great asset of yours.
akarcrya says: Nindyam; this body is to be detested as it were; to be looked down upon,
because it is putrifying matter; decaying matter; and therefore, never develop rga towards
the body. But at the same time, we have to constantly note, because of this description you
should not develop dva also.
Suppose after reading the slka , a person develops dva; then I will give a different
description of the body; if dvam starts coming, then I will say, body is a temple, annamaya
ka is an external prakra; manmaya etc. or skma arra is an internal prakra; hridyam is
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the garba griham; hiranmay par ke virjam brahma nikalam; taj subram jyotiam jyoti;
satytma vido vidhuhu; tma caitanya is installed in the physical body; therefore body is a
temple; therefore never hate the body; therefore never neglect the body; take care of the
body.
And suppose you start taking care, and gradually, you get
attached and all the time standing in front of the mirror watching the wrinkles are there or
not; scrubbing the face, eyebrows, forehead, etc. careful trimming, etc.; suppose he gets
over-attached to the body, I will quote this slka ; body is the preceding slka also.
We should not think vdnta is confusing; we should not think vdnta is contradicting; it is
talking to a person according to his state of mind; if you develop rga, we will quote this
slka ; dva develops, tma tvam girija mati sahachar pra arra griham; pj te
viayabhga rachana.
Then you will ask; what are you asking me to do: should I hate; should I get attached;
Neither. Then what should be done; use it as a means; but ready to lose it at any time. Use it
as a means; discover Brahman and then drop it; drop your attachment to that; this is the
idea. Here akarcrya is cricitising the body; because majority of people, pamper the
body. So all these slka s must be very carefully understood. Nothing should be hated in life;
and nothing you should be attached. This is the essence of the stra; nothing is rga-
worthy; nothing is dva-worthy. Look upon the world as the world, use it as long as it is
available; and when it is going to go away; then also, do not be worried about that; what has
come, will have to go. body comes; body goes; wife comes; wife will go; husband come;
husband will go; class will come; class will go; that mind or asaga is called udsinam; That
audainam is the idea conveyed here, with regard to the body also.

|
|
||||
packrtbhy bhtbhya sthlbhya prvakarma |
samutpannamida sthla bhgyatanamtmana |
avasth jgarastasya sthlrthnubhav yata ||88||
So here three lines are taken as one verse in this book; because the three lines put together
is one idea therefore. Second line, idam stla samutpannam; this physical body is born out
of sthlbhya bhtbhya; out of the five gross elements. So sthlbhya bhtbhya; it is
born, so this picture the stra gives very often just to remind us that the body has come
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from the external world and it is sustained by the external world and one day you have to
return it back to the external world with a note of thanks.
Note with a note of complaints; note with a note of irritation and anger; therefore it is a
wonderful meditation; I see the body as a integral part of the world; I have taken from the
world; I have used this for some years; and I am not returning it.
As Brhthari tells in the wonderful slka from the Vairgya atakam; he thanks all the
elements at the time of death; Oh mother earth; thank you for giving this physical body; Oh
Water, thank you for giving water for me to live; Similarly, Oh Agni Tatvam; you are all like
my bandhu, you have lend a portion of yours, I have used it and I am fulfilled because of the
use; because I have accomplished what I wanted to accomplish. My work is over; so whatever
I have taken on rent, I am returning.
Rent cycle and car, you have to return; you cannot keep yourselves. Similarly I have rented
out, job is over and therefore I am returning. Therefore he is reminding again and again.
sthlbhya bhtbhya idam samutpannam.
And how did the stla bht come. packrtbhye. It is born out of the grossification
process; out of the subtle elements. So from the grossified five elements; this physical body
is born; if all the bodies are born out of the same five elements; how come bodies are
different from individual to individual. All the bodies are born out of the same elements
alone. If the cause is the same; the effect must also be same; how come are bodies are
different.
For that akarcrya gives the answer; cause is two-fold; one is amaanya kraam; which
is universal; another is via kraam; which varies from individual to individual; The
samnya kraam is the five elements; the via kraam is our prrabdha karma.
Prrabdha karma is via kraam and this prrabdha karma determines the model of the
body. It is like different houses; all are built out of the same raw material alone; even though
the bricks are the same alone; all the houses are not similar because, the owner has wanted
this particular design.
Similarly here also, we have given order to the contractor; who is the contractor, Bhagavn is
the contractor, who makes this body; we have given a blue print; kitchen should be there;
this should be there; kitchen also varies from bodies to bodies; human bodies one type; cow
bodies another type; etc. ameba is another type. So we have given a blue print to the Lord
and it is called prva karma. Accordingly Bhagavn uses this body. Therefore do not blame
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anyone. You have asked for it. Therefore prva karma; prrabdha karma , idam stlam
utpannam.
And what is the purpose of this body; tmana bhga yatanam. It is the residence; residing
in which all operations are done. All interactions with the world are done. It is like an office.
Before you start any operations, first have an office. Thereafter, mere office alone is not
enough, gadgets, therefore, pick up phone; business starting without phone!; ok; for
interaction phone is required; now internet and all the other things, cell is required; pager is
required; they are all interacting instruments. Therefore office plus instruments both together
alone will help in interaction; stla arra is the office, skma arra is the contacting
instruments. He will talk about the skma arra later. Now office room he is talking about.
Therefore tmana jvasya here tma means jva; jvasya bhga yatanam. This is the office
which a person fixes first. And with the help of the physical body, he experiences what; tasya
avastha jagara; with the help of the gross body, he experiences the waking state. Because
later, he wants to talk about skma arra; and skma arra will be connected with the
dream state; and later he will talk about the kraa arra, which will be connected with the
sleep state; and later he will talk about tma; which is connected with no state; stateless
tma; stateless means is it a refugee; you cannot ask. Ok.
Therefore it is not in political sense; tma, which is beyond all the states; it is a grand design;
stla arra, jgrat avasatha; skma arra; svapna avastha; kraa arra, suupti avastha;
tma, avastha thraya rahita; avatha traya vilakaa. Therefore he says tasya avastha; the
state which is connected with the physical body is jgara.
And why do we say so; because yatha; because stla artha anubhava; through the physical
body alone, the physical world can be contacted; through the physical body alone the
physical world can be contacted. In dream, we do not operate through the physical body;
therefore in dream; we do not contact the physical world. In dream we operate through the
mind alone; and therefore world of experience is also what; it is a mental world of thought or
projections.
Therefore subtle mind is the medium for experiencing the subtle world; the physical body is
the medium for contacting the physical world; and what is the waking state. Waking state is
defined as the interaction between the physical body and the physical world. In Sasrkt,
stla artha anubhava; artha means padrtam; so stla padartha anubhava jgrat avastha.
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stla padrta anubhava jgrat avastha for which we require the physical body. Try to
experience anything without functioning through the physical body, you cannot.
Continuing.

|

||||
bhyndriyai sthlapadrtasv
srakcandanastrydivicitrarpm |
karti jva svayatadtman
tasmtpraastirvapu:'sya jgar ||89||
So here akarcrya says why physical body is important for jgrat avastha or the waking
state of experience. He says the sense organs belong to the skma arra, because it is
subtle power of perception and these perceptive powers require the physical sense organs
for operation.
So thus cakurindriyam requires the cakur glakam; glakam means the physical part of the
eye; physical part of the eye alone is not enough; many people have got that; but no
perception takes place. Therefore the subtle part of the eye has to function through the
gross part of the eye and through that it has to contact the external world. Therefore
indriyam require glakam. Indriyam belonging to the subtle body require glakam
belonging to the gross body. And if the glakams are required, we require the physical body.
Therefore what is the main purpose of the physical body. It provides the glakam for the
sense organs to contact the external world. The physical body provides the glakam, the
typical medium for the sense organs. So if you ask, the physical body has to provide only
the glakams, if you say, you cannot say that this itself is enough for the eye to see. Why do
have a long thing.
He says of the five sense organs there is one sense organs which require a pervading
glakam; you know what is that indriyam; tvak indriyam; the sense of touch requires a
glakam, it is all over the physical body. The glakam of the eye is on the eye only. Ear
glakam is on the ear. For the tongue on the tongue; for the nose on the nose; whereas the
sparsa indriyam has got a glakam from the top of the head to the toe.
Therefore there is one glakam which is all pervasive. Suppose tvag indriyam also is only in
the face, what will happen; five indriyas functions through the head alone you suppose; what
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will happen; even if there is fire on your back, like the sthitha praja you will be sitting just
like that. The whole body would be burnt; like those people who have got that leprosy
problem; for whom the sense organs does not function at all. Somewhere they had written.
Suppose they are opening a lock; a person just opens the lock using the wrong key; and he
uses force and he is not able to do; and he may use such a force that the key can penetrate
the hand and come out; he will not know, because the feeling of touch is not there. And one
part of the body, he leg or somewhere, can be bitten by the rats and cockroach and his
fingers can become smaller, he will not know. But thank God, nothing of that sort happens,
and one indriyam and one glakam is all pervading; What a wisdom Bhagavn has got. 4
indriyas he kept on the head; one indriya all over the body. Only two portions they do not
pervade; there also you see the intelligence, the mahimai of the Bhagavn.
Two portions it would not pervade; nail and the hair; suppose tvag indriyas pervade there
also, what will happen; we all will be like the bear-karadi; you will not be able to cut your
hear and everyone will be having the beard etc. And it will be hanging all over.
Now we are reasonably presentable and barbers have got employment also. Similarly the
nails also will be growing; you will not be able to cut; Bhagavn kept one indriyam all over
the body and again left out hair and nail.
And therefore the five sense organs require what; five glakams and who provides the five
glakams; the physical body provides the five glakams. Only because of the five glakams,
we are able to contact the external world; and this external contact is called jgrat avastha;
therefore for the jgrat avastha needs the physical body as the important thing.
Therefore he says bhya indriyai; through the five external sense organs, he calls the sense
organs external because, mind is called internal organ; antha kraam, to differentiate mind,
he uses the adjective bhya indriyam; mind is called antar indriyam. So through five external
sense organs; along with the external glakams that we have to supply, external glakams
stla padrtam svam karothi; The jva experiences this wonderful world; he is able to talk to
his family members. All because of the what; physical body. That is why during dream and
sleep, we cannot contact, the wife or children, etc. Imagine that you are going to
permanently dream or sleep. Class are all out.
Therefore I am talking about what is relevant here; Class out; office out; eating out; eating
out out; eating out out; everything out. Therefore the physical body plays an important role;
karoti stla padartham svam; sva here means experience; interactions.
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And what are the stla padrta; he gives a list; srak, chandana, stri dhi; srak means what;
varieties of ornaments to decorate the body and enjoy; immediate enjoyment; chandanam
means all types of perfumes; which we use, powder, snow, etc. all these things are the
physical enjoyments; and then stri means wife; stri here wife; dhi means the children, grand
children, friends, relatives all other things should be included in that. Therefore his own body,
his wife, husband in the case of a woman, children, grand children; all of them; vichithra;
varieties of physical objects, karoti; he enjoys. So the second line is adjective stla padartham
svm. Such a variety of experiences he enjoys.
Who enjoys. Jva; Jva means the conscious being. So thus akarcrya is reducing this
body into a simple spectacle of contact. Keeping all these only he is going to say later that
body is a medium; you drop the body; nothing happens to you; spectacle is lost; you can buy
another; that is called rebirth. So you are not dying, you are only dropping the contact with
the one particular medium; Why do you make such a big fuss about that. Therefore jva
karoti.
Hari Om.
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|

||||
bhyndriyai sthlapadrtasv
srakcandanastrydivicitrarpm |
karti jva svayatadtman
tasmtpraastirvapu:'sya jgar ||89||
akarcrya continues with his discussion of stla arra as a part of the study of antma
and while discussing stla arra, he took a small diversion and discussed stla prapaja
also. And then he pointed out that both stla arra and stla prapaja come under
viaya; viaya meaning that which is capable of binding a person. Of course, they cannot
bind a person by themselves, we have to allow them to bind me.
In fact, according to vdnta, nothing in the creation can bind me, I am the one because of
my weakness and because of my improper perceptive, I am the one allowing the world to
bind me. Similarly when you say somebody disturbs me by his behaviour or her behaviour,
generally we put the responsibility on the other person, vdnta again says nobody in the
world can disturb, it is I who am allowing the world to disturb by his or her behaviour.
Thus the approach of vdnta is everything is centered on I-alone and that approach is the
best approach because once I take the responsibility on to myself; then there is a hope of
changing myself and thus rescuing myself. But once I push the blame on the world, then I
am helpless because, I have to wait for the world to change to be happy.
Extending the same principle, a viaya is a viaya not because of viaya, a viaya is a viaya
because I have converted it into viaya. And the moment I change my attitude, then the
viaya is converted to a padarthaha. In Sasrkt you can explain Vdnta with the word. What
is the difference between a viaya and padartha. Padartha means an object. This clip is a
padrta; which means an object of a word. Padartham means ? Padatthinudaya
. It is an object of a word; what word; clip, iti padasya artha; padrta. And as a
padrta, it is a beautiful creation; it has got its own utility; it is Bhavagn's vibhoothi, as a
padrta. The moment I chose to own the clip, and after sometime begin to like the clip, clip;
because it is in my own colour, it is in orange in colour, etc. and therefore it is a sanysi clip,
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and therefore I fall in love with the clip and somehow I want to hold on to the clip; the clip
padrta has become clip, the viaya. Padartha cannot do anything to me; it is vara sri;
viaya can do everything to me; I have converted into jva sri. Padrtatvam is vara's
creation. When I say vara's creation, I did not mean that vara came to the factory and
created this clip; what I mean is that it is all within the law of vara and using the laws of
vara , we have created the clip.
And every capacity of the clip is vara's glory; but the binding capacity of the clip is not
created by vara ; the binding glory, which is called a glory; that capacity I have added. And
therefore incidentally as an aside, akarcrya said stla arra and stla prapaja are
viaya for whom; an ajni.
And having discussed this as a diversion; now akarcrya comes to the next topic and the
topic is what is the special state of experience in which the physical body dominates. What is
the special state of experience in which the physical body dominates. And he says Jgrat
avastha is the state in which physical body is dominant. My physical personality is dominant.
And here we should note that we are using the word dominant, which means in the jgrat
avastha, skma arra also is required, it is not that you are all sitting here without skma
arra and imagine you all are sitting here without the skma arra; what does that
mean? It means dead. Therefore your skma arra is required for me whether you require
it or not. I am using my throat and I therefore expect your skma arra is also required to
be there; and of course kraa arra is there; keeping all the old things. Therefore all the
three arras are there; but the dominant one in the jgrat avastha is the physical body; that
is what interacts with the physical universe.
So therefore he said in the 89th verse, tasmat praastirvapu:'sya jgar. So tasmat;

therefore, since my physical personality is dominant, since the physicalised interactions are
dominant; therefore, jgar; jgrat avasthyaam asya vapua; vapu means arra; asya
vapua means the stla arrasya praasthihi bhavathi; it has got praasthihi; praasthihi
means importance, dominance, etc. Up to this we saw.
continuing.
|
||||
sarv:'pi bhyaasra puruasya yadraya |
viddhi dhaida sthla grhavadgrhamdhina ||90||
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And here akarcrya says that this physical body is also responsible for human sasra,
because we experience sasra at all the three levels; stla, skma, and kraa level. At the
physical level the sasra experienced is, the sense that I am a mortal human being, I am
old, and similarly I am related to this particular person; all the relationships are from the
standpoint of the physical body alone.
Even mother is a mother only from the standpoint of the physical body; because no mother
can give birth to skma arra; because my skma arra existed even in the last janma,
and even before that it existed. Therefore no mother has given birth to the skma arra;
then what about kraa arra; when mother does not even give birth to the skma
arra itself; how can she become the mother of the kraa arra; and if you ask about
the father and mother of tma; there is no father and mother for the tma. Therefore a
particular women is my mother, only when I am a physical human being. And therefore all
are relationships and relationships born sasra. Somebody dies; somebody gets separated;
somebody misbehaved; therefore for all the family connections and the consequent sasra,
they are all the contributions (every one is contributing) of the physical body. Therefore
akarcrya calls it Bahya sasraha. Then we have got sasra at the skma arra
level. It is contributed by the rga-dva, kma-krda, lobha-mha, mada mtsarya etc.
they are all there; skma arra also gives some donations; and of course, especially,
intellectual sasra there are so many people who are emotionally sound; they do not react
to the situation; they are all fine; nice people; they suffer from intellectual sasra; because
they want to know what is this life; why are we born; from where did the world come; Is there
a Bhagavn at all. If there is a Bhagavn, what is his nature; they all become what; why there
is evil; this is one of the questions. Why is there evil in the creation. Why there is suffering in
the creation. These are all purely what; intellectual. They do not have any suffering. Their
family and children are all well-settled; enough money is there; retired also; and it becomes
worse also because, retirement means no other job; therefore they read the newspaper from
cover to cover; and in the newspaper what story is there; that this man did that crime; this
man did this killing here; and why people are like this; and they become the embodiment of
cynicism; pessimism and they want to find out an answer; why human beings are like that. So
thus basic questions regarding life, they torment them; this is called intellectual sasra.
And then we have got sasra at kraa arra level; and what is the kraa arra's
contribution; that is the basic one, avidy; it is soldified avidy; that every arra contributes
to sasra; here he says what is the stla arra's contributions. He says sarvpi bhya
sasraha; the entire external sasra in the form of disease, old age, death, separation ;
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these are all external sasra; puruasya; of a human being is yadraya; is dependent; yad
here means stla arra, yadraya means stla arra raya bhavathi.
In fact, most of our worries are physical body based. And only after long practice, a person
gets over physical body based worries; then comes the worries based on skma arra;
therefore stla arra raya; they are dependant on physical body. And in fact, we say that
when a person has come to vda prva bhga, the ritualistic portion of the vda, even that
person who has come to karma knda, he should have got over physical body identification.
That we are studying vdnta to get over physical body identification; but according to
tradition, a person in karma knda should have itself got over the physical body
identification. You know why; because a person who does rituals, especially for next janma or
svarga lka, he wants to go to svarga lka, that he knows that I am not physical body,
because he is going to take himself as a physical body, how can he desire to go to svarga
lka, because if I am a physical body, I know that after death I cannot go to any lka,
because I, the physical body will be burned or buried or cremated or whatever you call it; if I
am the physical body, I cannot go to any lka. Karma kndi performs rituals so that he can
get a better lka, that means what is his attitude; I am not the physical body, I am the
skma arra who will continue after death; even though the physical body goes away, I the
skma arra will travel after death. Thus karma kndi identifies with the stla arra or
skma arra. Karma kndi has to necessarily identify with skma arra; otherwise he
cannot perform any rituals.
When you are performing radda tarpaa, what is supposed to be our level. We have
transcended the physical body; that is why we assume, our forefathers are skma arra
who are surviving; they are not stla arra; So when you come to karma knda itself, stla
arra abhmna should have been dropped; that means what; majority of people have not
understood the significance of karma knda.
And therefore, majority is in what: bhya sasra, caused by what, yad raya, stla arra
raya and what type of arra it is, idam stlam dha grihavat viddhi.
Therefore first you learn to look at this physical body only as a house. A tenement. A rented
residence. You can take 60 years does not matter; first transcend this physical body. Learn to
accept the death of the physical body; learn to accept the death of the physical body of your
near and dear ones. You can accept that only when you know that the physical body is only
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a residence, when the residence is pulled down; the resident (two spellings), r.. e.. s.. i....d.. e..
n.. c.. e.. and r.. e.. s.. i.. d.. e.. n.. t.. s.. (plural of resident); (I just told that to include all your
family members). So when the residence is pulled down, the residents are not destroyed; you
can build another better house.
Similarly practice looking at the body as what; grihavat viddhi; and this grham is meant for
whom; grihamdhina; meant for a grihastha. So every grihastha is called a grihastha,
because he is supposed to have a house of his own, whereas all the other three rama
people, they do not own a house they are not supposed to own a house. Brahmacri, where
is his residence; at the gurukulam; guru's residence; vnaprasthi, where should he reside; it is
known from the name itself; that he should reside in the vanam; forest; one who has left for
the forest is called vnaprastha a; and sanysi you need not ask, because he should not own
anything.
Therefore the only one rami allowed to own a house is the grihastha. Therefore the very
word is grhe tihati iti grihastha.
So many people say grahastha; graha is different and griham is different; graha is ga + ra
+ , it is ra; griham mean + ga and vowel r, for the graha it is consonant ra, for the
griham vowel r. Graha means planet. If you say gra...hastha it means what; the one who is
in the planet; in fact we all are grhastha only; because we are all in the planet only. Therefore
gri..hasthaha, the one who lives in a house, and the grhastha is known as grihamedhi; one
who practices varieties of medh; medh means yaja; medhha means yaja; one who
practices varieties of yajas in the house; medhha is different from medhah; medhah is
memory power; but medhh; short dha and two dots if you use, it is medhh, means yagaha
or yajaha; and medhi is the one who performs yga; grihamedhi means the one who
performs yaja at home like agnihtra etc. or prayers. What a beautiful name for a
householder. grihamedhi.
In fact he constructs a house more for doing those prayers, rather than living. In our
tradition, it is not that I need a house; for doing pj of Bhagavn, I need a place; and
therefore I build a house for Bhagavn. It is a residence for Bhagavn; and then I also request
Bhagavn that I should also be allowed to stay there, because the pjri has to be there;
therefore I also get attached to the house; what a concept; grihamedhi is a grihastha; and
therefore a grihamedhi needs a house for performing yaja, how long; until taking sanysa.
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Similarly, jva the grihamedhi, requires the temporary house called the physical body for what
purpose, not for eating till the nose's end; for doing yaja. For doing spiritual sdhan; we
need a house, and the physical body is a rented house; bought for doing sdhan and
permanently sdhan. We have to grow out of the house; out of this body also.
Therefore two houses are there; one is outside; with bricks and mortal and all; and another
house, this house. Both these houses are for temporary use; I have to transcend both the
houses. And if I transcend both the houses, I get the name, vidha. Janaka was called
vidha. And therefore look at this body as a house of a grihastha; like the house of a
grihastha.
continuing.

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sthlasya sambhavajarmarani dharm
sthaulyday bahuvidh iutdyavasth |
varramdiniyam bahudh:'may syu
pjvamnabahumnamukh vi ||91||
So in this verse, akarcrya talks about the features of the physical body; previously he
has talked about the constituents of the physical body; now he talks about the features of
the physical body, so that you know how to look at the body properly.
Because the basic principle
(a) Knowledge is Power,

(b) because knowledge changes the perceptive.
(c) And change of perceptive, changes the response to them.
(d) And change of response is ultimately the cause of freedom.
All these four stages you should understand very well.
Knowledge is power because knowledge changes the perceptive, perceptive means the way
you look at things. And change of perceptive transforms my response to the situation.
Svmiji tells this particular story that a person was about to marry a girl which was fixed and
then Nischithambulam and all those things have been done; and then the previous day or
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just a few hours before, they come to know that this girl is the sister of this boy; that the
bride is the sister of the bridegroom; this girl was lost long before as a baby. They had lost
and had thought that she had died or lost for good, etc.
and the girl was brought up by someone; and grown elsewhere; and the moment the boy
comes to know; it is an information, a knowledge, then the very attitude towards the girl
totally changes. The change has happened purely because of knowledge.
So thus if I know that everything in the creation appropriately, what is the world; what is
human being; what is my body; what is my mind, etc. a thorough understanding will change
my perceptive. Therefore look at this body and understand what it is, then your attitude will
change. That itself will make many changes in your life.
What are its features; bahuvidh dharm; the physical body has got so many features.
Dharmah means properties, characteristics, features or qualities. for whom: stlasya;
meaning stla arrasya; for the physical body many dharm are there.
What are they? The first bunch of dharmas or first group of dharmas are sambhava jara
marani; ad vikra; six fold modifications, like sambhavam; sambhavam means janma,
then jar (understand this properly, if you want do dhyna on it, jar varum; jar varum; jar
will come; jar will come).
Therefore be ready with prakumbha, and welcome it with great respect and gracefully
grow old. Therefore for jar is an inevitable fact. Some people say sudden death is better; if
you are lucky, it is OK; that is bonus; but be ready for old age because it is unknown; it is an
natural phenomenon; and finally maraam. Therefore meditate all these three factors
mainly and say that they belong to my own body and my near and dear one's body and I am
going to accept them and jar means it comes with so many accompiments; jar is one
word but it stands for memory loss; eye loss, ear loss; they are one set of dharms.
And what is the next set of dharms; sthaulydaya; means what; instead of vertical growth,
some times the body grows horizontally and we do not know for no reason it begins to
shrink also. When it shrinks, when it expands, sometime people say; Svmiji I do not eat at
all; we do not know whether they are on vyu bakanam or what; but the person grows. It
may be genetic; it may be hormonal change; hormonal change also brings out these
changes. We do not know any reason. Therefore that is also feature of the physical body.
Staulyam means fatness, daya means etc. leanness, tallness, shortness, etc. are features.
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The other day the father brought the daughter. So she has got a very big complex, because
she is very small. Small means short. Therefore everybody is looking at me; five foot only
and it has created serious problems for her. She refuses to get married and wants to become
a sanysi.
Sanysa has become the unfortunate result of all those who cant face any problems come. I
want to be a sanysi. Everything is fine but height is just a few inches short; and
unfortunately we have no method of increasing the height; if it were something else, we have
methods of reducing the fatness or making people fat, etc. What to do for the height. We
should invent a shoe. Therefore some bodies are taller; some bodies are shorter; again look
at the bodies as it is; sthaulydaya.
Then next bunch of dharms are iutdyavasth; four avasthas of this physical body. We
have used the word avasthah in a different meaning before; that means states of experience,
i.e., three avasthas of a jvah; when you talk about the avasthas of the jvah, it is three; when
you talk about the physical bodythere are four avasthas of the physical body, blyam,
kaumram, youvanam, vrdhakyam; childhood state, boyhood state, youth state; old age
stage. These are the four avasthas of the body. Blyam, kaumram, youvanam, vrdhakyam;
vrdhakyam means vridhadasya bhava vrdakyam. That is what he says; iutdyavasth;
these avasthas are there.
Then vara sramadi niyam; whether the physical body is born to vdic culture; this
physical body is a Hindu physical body; that means born to Hindu parents and following
Hinduism religion, then it has got vara srama; Brahmaa, katriya, vaiya, dr.
I said vara is based on three different things; jtita; guata; karmata; birthwise vara;
character-wise varas; and profession-wise vara; So profession-wise we can say that all over
the world he can be divided into Brhmaa profession, katriya profession; vaiya profession
and dra profession; etc. Character-wise also we can divide the whole world into Brhmaa,
katriya, Vaiya and dra, etc.
but when it is birth based division; then we can have only the four varas within Hinduism;
because those who are born to Brhmins, they are called Brhmins, etc.
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Since akarcrya is here talking about jaati based vara, therefore he says it is the physical
features. Therefore physical Brhmayam, physical katriyatvam, etc. Vara;
And then srama; srama you know, brahmacri, grihastha; vnaprastha and sanysi.
So that also vara, srama, dhi. adhi padatat, we can say the stram, gthram, family, etc.
where also the physical body in our tradition goes through different types of saskra.
This word is used from the stand point of saskras. Saskras means various rituals done
to this physical body, when the physical body is born; jatakarma is done; and when it grows,
then namakraa; and at a particular age, choulam; and thereafter annapranam, and when
the body is certain years old, one has to get the upanayanam; if it is a Brhmaa, a particular
age is prescribed; when it is a katriya body (age is for the body only), whether the pnal is at
the age of 8, 11 etc or so, is not for the skma arra; you cannot ask what is the age of
skma arra; its reason is anadi khla pravrtta; that means for this upanaydi ceremonies
are from the standpoint of the age of the physical body; and therefore they also will come
under what; physical features alone. And it will vary from Brhmaa physical body, particular
age; katriya physical body, particular age.
And therefore niyam; niyam various ceremonies and rituals are all based on bodily age,
etc. So vayas, vara, srama. Similarly stram; apasthamba stra, etc. you say, all those things
are there for the physical body. They all seems to be very nice.
Next thing is bahudh:'may syu; maya, means disease; diseases, sickness; health
problems. The physical body has got inherent health problem right from birth onwards, the
things are there. Only thing is certain problems manifest in early age itself; and certain
problems manifest in old age. Because Yamadharma rja requires some reason to take away.
So you are given some reason in the form of vta, pitta or kapha, etc. to use ayurvda
language, one of the three ingredients; that is the hold for Yama to pull this physical body.
Therefore bahudh:'may syu.
And not only that: these are all physical problems.
Similarly there are so many mental problems also caused by the body. Pj means worship.
there are certain physical bodies which are worshipped; therefore sometime the parent is
worshipped; father is worshipped; mother is worshipped; and at the time of the wedding,
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you have to do pj to the father, wash the feet, chandanam, flower, etc. (but this man is
getting angry, but since it is part of the rituals, he does it forcefully) and similarly the
Brhmaa arra it is supposed to be that pda pj on special occasions, etc. that all will
come under what: pj; the physical body gets.
And saying pj do not get happy; and sometimes you get avamna, disrespect,
dishonour. And bahumaanam, sometimes respect or honour. So the difference between pj
and bahumaanam is pj is physical pj, bahumna is general respect. So all these things
are also there. That means when an elderly person, this person stands up; that is respect is
given. Therefore, pj, avamna, bahumna mukha; all these kinds of treatment; also the
bodies goes through. Via; all these specific treatment. Ok.
Through this slka, akarcrya wants to achieve through two things; many things are to
be achieved.
First, once you understand this physical body, you know its nature and therefore you learn to
accept death, etc. do not come as a shock for you. Forewarned is for armed; if I am informed;
that itself is a strength for me; it is a kavacham for me; I will not get any experience as a
shock; because I know that this is what happens. Therefore this knowledge gives me
strength.
Then the second important thing; it is from vdantik point, is: the scriptures give the
definition to tma; and it very clearly says tma is free from all the modifications. The
conscious being is free from all modifications; all aiava, as Krishna said in Gt;
|
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dhin:'sminyath dh kaumra yauvana jar |
tath dhntaraprptirdhrastatra na muhyati ||2- 13||
etc. the avasths also belong to the body; not the tma; therefore after reading this slka, I
have to learn to see the body as something different from the tma; I am the conscious
being who am aware of the conditions of the body; but I myself do not have sambhava jara
marani, iuvdi avastha; pj avamna bahumna mukh; all these things are not there
for me; you have to start practising that thought right now. Therefore tma is different from
all these, because tma is free from advikrahs.
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Continuing

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buddhndriyi ravaa tvagaki
ghra ca jivh viayvabdhant |
vkpipd gudamapyupastha
karmndriyi pravana karmsu ||92||
If you are using different types of books, there are reading differences are also in different
books; and if I have to refer to all those differences, it will be difficult. I am not doing that. I
am going by one particular book which I have supplied to most of you; therefore if others
are using certain other books, there may be certain differences in reading; you can note this
particular reading also. I am not referring to reading differences. Different books means
different reading. And Sasrkt commentaries have different readings. I have carefully kept
this one book as standard and am going according to that. And if you are Sasrkt student
and then you want to see different readings, etc. you privately meet me; I will see if there is
any wrong reading; or any better reading; or equally correct reading; they are all meant for
research and I am not going into all that.
Anyway with this slka, that is 91st slka, stla arra topic is over, which started from 72.
72 to 91 is stla arra, which is a sub-division of the topic of antma; what is the grand
topic, that is antma; this antma itself is divided into stla arra, skma arra and
kraa arra and in the antma sub-division we have just finished the first part; antma
stla arra; and then what; antma skma arra; and antma kraa arra. Only after
that antma topic will be over. I have given the reference also. In verse No.123, the antma
topic will get over. We have only completed the first part of antma stla arra.
Now we are entering the second part of antma which is skma arra, which is from verse
No.92 and which will go up to verse No.107. In Tatva Bdha all these were in one line.
Tatva Bdha is magnified. So Vivkacmai is only magnified Tatva Bdha.
First he wants to enumerate the various constituents of the skma arra. Skma arra
is a huge packet of instruments. You can call it toolkit. Just as in the scooter, car and all, in
one bag there would be varieties of instruments they would have kept. Similarly, skma
arra is a huge instrument pack, using which instrument also, we deal with, we interact
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with the external world. And that is why in Tatva Bdha it was called bhga sdhanm,
instrument of inter-action. Physical body was called bgha ayathanam; the office of
interaction; working office. If the physical body is an office, the subtle body is the instrument
of interaction; Not one instrument; just as in an office, there is an email provision; phone is
there; cell phone; pager message, etc. is there; so many gadgets are kept; Bhagavn has
kept 19 instruments in the subtle body and he is enumerating them.
First five are called jna indriyni; five sense organs of knowledge, which are meant for
receiving message. For input, we say input and output; like that, these are meant for
receiving things from the external world; karmndriyni are for output, to give things to the
world.
First he will take jnndriyni; which he calls here buddhindriyni. Here the word buddhi
means jna; therefore buddhindriyni means jnndriyni. What are they? ravaam,
that is the ears, the organs of hearing; tvak, the skin, the organ of touch, and gram, nose,
the organ of smell; jihva, tongue, the organ of taste and aki, is the eye, the organ of seeing.
And here what we have to note when we are referring to the eyes and ears etc. we are not
referring to the visible eye and visible ears, etc. The visible eyes belong to the stla arra;
which is called glakam; we are not talking about the glakam eye; but behind the glakam
is the power of vision is there; that akti, that power is called here indriyam. You should
keep in mind; indriya is related to the skma arra; and glakam is stla arra; So
whenever we talk about jnndriyni, it is the invisible power of perception.
And why are they called jnndriyni. Because viaya avabdhanat. Because they produce
viaya jna. Avabdhaha means jna. Viaya avabdhanam means viaya jna.
Since they produce jna, they are called jnndriyam. jna producing indriyam, jna
janaka indiryni; jnndriyni.
And not only they, then there are further output indriys, which corresponds to the world.
Suppose only sense organs function; sense organs of knowledge function; like some people
having certain type of paralysis attack; so all hands legs, etc. they cannot move; they can hear
well, they can see well; and they get input, and sometimes they shed tears, because they
want to respond.
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And I read a story, it is not a story, it has really happened; in the Readers' digest; suppose a
person's brain works very well and he has lead a good life for 60 years or so and in some
accident, he lost all the functions, except the eyes. The eyelid can alone do like this. And then
he wanted to tell his story. And somebody wanted to help him. And what they did you know.
They had some understanding; he will be shown the alphabet and somebody will show each
letter; when he winks once it means he wants that letter, when he winks twice, he does not
want that letter; then when he winks once, somebody will write A. Then again show all the
alphabets. Then S. Like that letter by letter, he has indicated his feelings purely by eyelid
moving and that story what he has told through eyelid movement, it was written. How the
accident took place and what all happened. After reading that, do you not want to thank
Bhagavn or not. We are all moving our hands and feet and each organs and instruments are
functioning well. We are able to talk and that too we are talking akramams. Therefore,
imagine only input is there; (if this has happened in our place, we would have just put him
aside, that is the glory of the West); they have got so much will power, that even with one
eyelid movement, they achieve something. If it is us, we will be just shedding tears, unable
to speak, etc. they will not be able to express. But if you are ready to cooperate, even a man
of paralysis who has lost his speech; we can take out his feeling by some method or other;
and one he gives out his feelings, and that person will die with what you call; some feeling.
Any way, I have disgressed from something to something; the idea is karmndriys are as
important as jnndriys.
More in the next.
Hari Om.
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buddhndriyi ravaa tvagaki
ghra ca jivh viayvabdhant |
vkpipd gudamapyupastha
karmndriyi pravana karmsu ||92||
With verse No.91, the discussion on stla arra, the first part of antma is over, and now
from 92 onwards we are entering skma arra, the subtle body, which is also part of
antma alone. And this skma arra has got 19 parts; in Tatva Bdha we saw 17parts,
but here two more are added and totally 19 parts of skma arra are introduced. Of them
the first five are jnndriyni; five sense organs of knowledge, which are here referred to as
the buddhindriyni.
Here the word buddhi must be carefully noted; here buddhi does not mean intellect; buddhi
means jna; buddhindiryni means jnndriyni; and they are five, ravaam, tvag, aki,
gram and gihva; and why are they called jnndriyni, jna janakatvat jnndriyni.
Therefore akarcrya says viaya avabdhant; because they reveal the sense objects;
they help us know the sense objects and therefore they are called organs of knowledge. So
they help us in receiving stimuli from the world. We have got a two-way track; both are one
way only; two way track means both are one way only; one exclusive meant for input;
another exclusive meant for output. The entrance organs are called jnndriyni; the exit
organs are called karmndriyani.
Now in the second half, the karmndriys are enumerated. What are they? Vk, pi, pda,
gudam, upastha; vk, organ of speech, pi, hands, pda, legs, pda, the visarga is
dropped because of sandhi rules; if you split it should be read as vk pi pda; dvanda
amasa; then gudam, gudam is organ of excretion, which removes the waste from the body;
and upastha; the organs of reproduction, reproductive organs. upastha.
And when we talk about hands and legs etc. we should remember, we do not refer to the
physical hand, because the physical hand belong to the stla arra, here the word hands
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indicate the functioning power behind the hands, because of which I am able to move the
hands. In a paralytic attack, it is skma arra which is getting affected, even though hands
are intact, pi glakam is intact, but pi indriyam is affected by prarabhda karma.
And in the next janma, this paani glakam may go away; but pi indriyam will continue in
the next janma. Then suppose you ask; will it be defective in the next janma also? Depends
upon the karma, if the karma is not an obstructive karma, the pi indriyam will again
become functional in the next janma.
Therefore when I say indriyi, remember not the visible but the invisible sakthi. Therefore
these five are five karma indriyi; through which we contribute to the external world. When
I am talking to you my karmndriyam is functioning, when you are listening to me, your
jnndriyam is functioning. Because I am giving and you are taking. If I am eating
something, I am using the tongue alright, it is functioning as jnndriyam. Only the tongue
is too way track; the rest are all one way. It can function both as jnndriyam and
karmndriyam.
And why do we call them karmndriyni; he gives the reason, karmsu pravaanna, because
of their function of doing, performing action. Literally pravaam means, they are inclined to,
because they are inclined to, they have the disposition of performing action. Because of their
disposition of performing action. In Sasrkt, karma janakani indriyi, karmndriyani, jna
janakni indriyi, jnndriyni; janakni means producing; karma producing organ and
jna producing organ. So we have seen now 10 parts of skma arra. 5 + 5.
Now continuing Verse No.93.

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nigadyat:'ntakaraa mandh
ahakrticittamiti svavrttibhi |
manastu sakalpavikalpandibhi
buddhi padrthdhyavasyadharmata ||93||
All the information which are there in Tatva Bdha, all are here in Vivkacmai, plus
something more, that is why I say that this is the magnified version of Tatva Bdha. The
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main difference is all ideas are in verse form. In Tatva bdha it is prose; here it is beautiful
poetry, we can chant and sing also.
Now we are going to next four organs, they are: mana, buddhi, ahakra and cittam.
Here the word dh means buddhi; ahakriti means ahakra, so totally four: mind, intellect,
ego and memory, or you can say sub-conscious. Memory can be roughly translated as sub-
conscious and in psychology, they call it unconscious. Both are same. Sub-conscious or
unconscious can be called cittam.
And these four organs are called so, because of their function, therefore svavrttibhi; because
of their particular functions they get this name. In Tamil
; kraa peyar means a name given because of the function. We call him a
driver; why do you call him; because he is driving. Either car or sometimes people also. Any
driver is the one who drives. The owner who sits on the back seat of the car, generally drives
the driver. So therefore why you called driver, it is functional name, you can call it kraa
peyar. Therefore mana, buddhi, ahakrah, cittam; so vrttibhi, here the word vrtti means
pravrtti or vypra; function. All these four put together is known by a common name,
antakaraa. So mind, intellect, sub-conciousness and the ego; all these four put together
is called antakaraa;
We have no English translation for antakaraa. If you use the mind, it refers to only one
function. If you use the word intellect, it only refers to another function; you are not
including memory or ego. In Vdnta we have got antakaraa; in philosophical literature
they have coined a new word; translation for antakaraa, that word I do not use, and I
would like to use antakaraa, which seems to be easier. The word they use is mind stuff;
they add the suffix stuff; once they add the word stuff; it means it includes
manobuddhicittaahakra, is mind-stuff. Or in some other books, they use another English
word, inner organs, anta kraam, inner organs. But I would like to use the word
antakraam; to understand it is all these four put together. Therefore he says: anta
kraam nigadyat. Antah kraam is known; is referred to by four words; man buddhi
citta ahakra, based on their function.
And from this the author conveys another important idea also; even though we use four
words, mind intellect, here the crya says that they are not four different organs, but they
are put together only one organ, but known by different names based on function. So
therefore, functionally they are known by different names, that means what; mind is only
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one; it is called the mind when you have doubt or emotion; but the very same mind is called
intellect; intellect is not a separate organ; mind itself is called intellect when you are knowing
or assertive. After doubting, whether to go to the class or not; then it is called mind. At last
when you decide to come, the same mind is called intellect. And before coming you are
remembering the route, how to come here, then the very same instrument is called cittam;
and after coming you say I have come here, you are referring; self-reference is taking place,
that self-referring mind is called ego.
Just as you yourself are called wife or husband, you yourself are called father; you yourself
are called son; one person functions as father, brother, etc. Similarly, mind stuff is one.
So they ask, just like a quiz they ask. In a room, there were two fathers and two sons; but
totally the number of people were three; how. Big quiz. two fathers and two sons; totally they
were only three; how? you know the answer; there were three people; grandfather, father
and son. Son is there, grandfather is there, one, but the middle father is father from the
standpoint of son, and son from the standpoint of grandfather, therefore two fathers;
therefore totally what; 3 persons.
Similarly, here only based on functions, you may call two fathers, but people-wise only one
father is functioning as son. Similarly here also, four we are using; but instrument is one. But
when you say jnndriyams are five; they are separate five instruments. When I say
antakraam is four, instrument is only one. That is why he uses in singular. Antahkraam
nigadyat; manah, buddh; ahakrtih, cittam iti svavrttibhi.
Now he is indicating the function of each one. What is mana. mana tu sakalpa
vikalpandibhi; when antakraam is doubting, sakalpa vikalpa is doubting, and why is it
calling sakalpa vikalpa, because if you analyse the process of doubt, there is always more
than one you, when there is a doubt. If there is only one you with regard to a thing, you can
never call it doubt. Suppose somebody says there is a rope; imagine there is a rope, and he
says it is a rope; and it is not called doubt. It is called knowledge. Another person asserts
snake and snake alone. He does not have any doubt; he is cock-sure that it is snake; and it is
there. What is it called. you cannot call it knowledge; you cannot call it doubt also. We call it
error; viparyaya. In knowledge also one you is there; in error also one you alone is there.
"That is rope" is knowledge; "that is snake" is error. In both knowledge and error, there is
only one.
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Where what is defined as doubt; is it rope; is it snake; is it a mla; is it a streak of water, is it a

crack on the earth; he does not know it is crack here; anyway, he says crack on the earth;
when there is more than one. If you say that I have to go to class today, then it is one you. I
should not go; one you; whether to go or not. Any doubt means, in Sasrkt it is defined as
dvikotika saaya. Doubt is that in which there is minimum two opinions. Not two
opinions. Minimum two opinions. And one opinion is called sakalpa; the other opinion is
called vikalpa; anything can be called sakalpa and anything can be called vikalpam. Is it
rope or snake; is it rope sakalpa; or is it snake sakalpa; is it rope vikalpa. Should I come to
the class, sakalpa, should not come? vikalpam; Is this good; sakalpa, is it bad, vikalpam. So
sakalpa vikalpa means saaya ha. In the horns of dilemma; horns is called sakalpa-
vikalpa horns. dibi; etc. not only doubting faculty is mind, even emotional faculty, rgah;
dva; kma, krdha; they all come under mana; kma sakalpa etc. So kma etc. are
called mana.
Therefore the word sakalpa and vikalpa, you cannot literally translate; very difficult to
translate into English. You join together and you translate it as doubt. If you have to literally
translate, whether this or that; for sakalpa this; and for vikalpa that. Otherwise easier
translation is saaya.
Then what is definition of buddhi. Padrta dhyavasya buddhi bhavathi. So padrta means
anything; dhyavasya means determination; decision. So decision with regard to anything
that dharma; dharma means faculty; this faculty of decision with regard to anything is called
buddhi. Here dharmta; the third case, thritiyrthe; because of that faculty, the same
instrument get the name intellect. So we have seen two organs; now two more; two we have
defined. Two more we have to define.
|

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atrbhimndahaityahakrti |
svrthnusandhnaguna cittam ||94||
So now ahakra or ego is defined. Aha iti abhmnat ahakriti. Self-reference faculty;
faculty of self-reference. And by the word self, I mean the physical body I refer to I am sitting
here; is self-reference. You are not referring to anything in the world; you are referring to
your own body as yourselves. Or referring to any one of this skma arra faculties also;
like I see; I hear; I smell; that is also what; self-reference faculty. When I say, there is a pot,
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you are referring to the pot, but you say I see a pot; you are focusing on whom, not the pot,
you are referring to yourselves as a seer of the pot.
Therefore what kind of self-reference it is. Pot-seer self-reference. I hear music. Here the
reference is not to the music; the focus is on myself, as what? as the music-hearer-I. Ice-
creamer taster-I. Even though in the sentence music is there; ice-cream is there; the focus is
not on music, the focus is on myself as the hearer, smeller, taster. Therefore self-reference
through stla arra; self-reference through jnndriys, self-reference through
karmndriys.
Similarly when you say I am doubting; it means what; you are identifying with the mind and
you are referring to yourselves as what; doubting-I. Ascertaining-I. Now the idea is the focus
is on the subject from the standpoint of any organ. Therefore, the word atrah means either
stla arra; or any organ of skma arra. Either stla arra or any organ, any of the
18 organs of the skma arra; identifying function is called ahakra. That identifying
faculty is enumerated as the 19th organ. So that identifies with the 18 organs is the 19th
organ or faculty.
Like for the paja mah ppam, they have a beautiful definition; four mah ppa ms they
define; like stealing gold, etc. they have drinking, liquor drinking is considered to be one of
the paja mah paatakams, etc. they have enumerated and the fifth ppam is associating
with anyone of the four, is the fifth ppam. Like that among 19 organs; 19th organ is that
faculty by which I identify with 18 organs.
Therefore atra abhmnaat; and how is the abhmna identification; aha iti abhmna; I see,
I hear; I taste,etc. I do not say, eye is seeing; ears are seeing; nose is smelling; we do not say.
Nose is replaced by first person singular. What is that faculty which makes you identify with
that organ, which is done only by an ajni; not a jni. That faculty is called ahakraha.
Then what is cittam. As I said cittam is sub-conscious; or in psychological terms;

unconscious; cittam. And what does it do. Svrtha anusandhna guna. It has the faculty of
retrieving the ideas and experiences acquired before. Fantastic faculty like the computer; you
just touch a knob, it just brings out all the information data, etc. stored there. And we have
got that master computer; you are able to recollect so many things; if you take a notebook
and write what all things you can recollect, I tell you, the byte information they talk about,
millions of byte in computer language; or millions of information, the brain can store; and
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not only that; according to the brain researchers, we are using only 5% of our brains. In that
itself I remember so many people. How many experiences you remember. And there are
certain beautiful faculties; I do not know whether you have tried; suppose you want to
recollect a name or a verse, you break your head; scratch it and say that it is blocked in your
throat, or in the tip of the tongue etc. but would not come. Especially if its vdnta. That
man did that, and such other things are always ready. Things like vdnta does not come;
you just struggle.
You do a very interesting experiments. I have done several times. What you do is: your brain
has given a message that I am very much interested in retrieving that information. You tell
that, I am no more going to try. Then leave it and start doing something else. Most
interesting thing is after one hour or so; even when you are not struggling to recollect,
suddenly that will come from your mouth; when you are talking something else. Sometimes
the most interesting thing is you are trying to recollect the name Rmakrishnan; and you
have left; and you see another person whose name you know as Krishnaswamy; but the sub-
conscious mind wants to help you so much that inadvertently you call the well-known person
as Rmakrishnan. It is a very fantastic faculty;
Recently I tried and it works so wonderfully. You know some verses and all; it never came;
and then again I was just like that came. All the power of anusandhna, but one thing you
have to try; try it and after that the sub-conscious will start functioning even without your will
involved and it will as an obedient servant; those who study psychology; they translate it as
unconscious. What they say is with regard to deep inner emotions and feelings; they are all
there in the memory; waiting to come out. And what do they do; they look for an ideal
situation or an ideal person who will not judge. So they will think that if I cry in front of
others, they will think bad about me; therefore they are looking for an ideal location; ideal
person comes, we unconsciously feel free to let out the emotions; therefore a person
sometimes with no reason is depressed and he shed tears; no reason at all.
There the unconscious memory is waiting for releasing itself. So they study that. Whenever
there is no connection between event and emotion; you just asked what is your name; that is
it; they will start flaring up; there is no connection between flaring up and what is your name;
they say the unconscious memory has found an ideal situation for releasing it; allow it they
say. The only thing is the other person should understand. The other person should not feel
that he is flaring up on him; he wants to flare up; but occasion is not there; he will lose the
job; therefore it is taken on wife, the child or someone, and even a Svmi.
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Therefore that is called svartha anusandhna. So sva artha, its own experiences, ideas;
information, pains; depressions; failures; all these are called Svrtha; which are all bottled up
in the deep and that bottled up ideas and emotions and pains, are anusandhnam;
anusandhna means retrieval; taking, bringing up, consciously or unconsciously; voluntarily
or involuntarily; retrieving these inner most emotion; that faculty is called cittam.
And when this retrieved information and experiences are all negative only, we call it
kayam. kaya is this negative unconscious which is waiting for expression. Cittam refers to
everything good and bad; kayam refers to the unfavourable part of cittam; which affects a
person, his responses, and even it affects in the assimilation of vdnta.
Then only you understand vdnta better, emotionally this person continues to break down.
all those things, he consciously does not do anything, but Svmiji I do not want to do it like
that; but Svmiji whatever I say, I get crying.
So where buddhi has got aha Brahmsmi knowledge, cittam has got kayam. And that
kayam Gaudapada refers to in Mnukya Karika; negative cittam is kayam. Ok.
svrthnusandhnaguna; gua here means the faculty; the unconscious faculty; that
retrieval of unconscious faculty is called cittam. So with this the four organs are over. All put
together is called anthakraa. Now totally 5 + 5+ 4 = 14 are over.
So the next verse, even though it is a verse only, it cannot be read in tune; in Sasrkt they
have got two types of verses, some of them can be chanted with taala and rga; it is almost
like a poetry; but there are certain poems which cannot be chanted in tune, we have to read
it as though it is prose. Such one we call it viaa vrittam in Sasrkt; and what we can chant
beautifully we call it ama vrittam; ama vrittah slka; viaa vrittah slka; viaa vrittam
because it does viaam; if you try to chant it; you have to read it as it is a prose. So we will
read it like that.
Continuing.
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prpnavyndnasamn bhavatyaau pra |
svayava vrttibhddvikrtibhdtsuvarasalildivat ||95||
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So the next five organs known as paja pr and here also akarcrya also wants to say
paja prs are not five different organs but like antahkraam, this is also only one force;
but manifesting or functioning in five different forms. Like one man functioning as the head
of the house, and manager of a company, Secretary of social service institution; President of
an orphanage; or something; same person; like the anthakraam is one but functioning as
four. Here also one force is only Pra; but it has got vikrti bhd and vrtti bhd; vikrti
means manifestation; vikrti bhd means distinct manifestation; one pra has got distinct
manifestation; vikrti means kryam; vikra; manifestation;
and with regard to each manifestation, different functions also; vrtti bhd; here vrtti means
pravrtti; pravrtti means function. Not thought; sometimes we say thought as vrtti; but here it
is not thought, but function. So thus five names because of five manifestations; and five
functions; pra is one but the names are five.
What are the five names; pra; apna, vyna, udna, amana. We have seen before, in my
introduction, I have explained all these things; but briefly I will translate.
Pra is the respiratory system; apna is the excretory system or power; then vyna is the
circulatory power; the power by which circulated around the body, nutrition, blood; all those
things; then udna is the reversing function; that which reverses any natural process; like
vomitting etc. In vomitting an natural process is reversed; because normally mouth is one
way for putting things inside and for excretion, for the removal of the toxin, we have got
another hole; this hole has one function and the lower hole has another function. This is
natural; but sometimes, in extreme rare situations, the body wants to remove the waste or
toxins through the mouth itself. This is rare things; not the normal things; what will happen if
this is normal; therefore since it is a rare thing, it is called udna; and this generally becomes
active at the time of death; everything has to be reversed. Digestive system will be reversed;
as we grow old; nothing will get digested; and if you put more that itself will become the
cause of destruction; adyate asthicha bhtni. Upaiad itself says: food is a nourisher in the
early ages; the very same food is destroyer in the later stages.
So gradually one has to reduce taking in as we grow older. So therefore digestive system is
reversed; breathing system is reversed; everything is reversed; therefore udna is rarely
active during life; and fairly active at the time of death. Therefore utkramathi anena iti
udna; ut means utkramanam, life itself is going to quit the body and leave the body is
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called utkramanam; that which gives power to that is called udnam. And finally, samna;
samna is the power of digestion; the power of assimilation.
All these five are the five manifestations of one pra tatvam; so asau pra; this one
pra by itself because of different manifestations and different functions, bhavathi it
becomes pra, apna, vyna, udmana, samna.
And akarcrya says that if you are not able to conceive of this idea, I will give you an
example, suvara salildivat; like gold; one gold can have five different manifestation; bangle,
chain, ring, etc. manifestations are five; paja rpni; and as even manifestation change,
nama also paja nmani; you do not say gold; you say bangle; chain, ring, you count also;
bangle, chain, etc. If you say gold, you have to count as only one, but when you count as
bangle, chain, etc. you have to count one, two, three. Therefore rpa bdt, nama bhd;
and nama-rpa bhdt; function bhd api pravrtti bhd api bhavathi.
What is the pravrtti; bangle will decorate the hand; chain will decorate the neck; ring with
decorate the finger. functional bhd. Pra is like gold, and it has got nama bhd; rpa
bhd; karma bhd; therefore they are said to be five. This is example No.1 gold.
And there is a second example; salilam; water. One water itself, when it is flowing, it is called
river; when it is in the form of a pool, you call it well; if it is a bigger one, you call it a tank;
still bigger one, you call it a lake; still bigger one, you call it ocean; when it is pouring down,
you call it rain. So therefore nama bdha, rpa bdha, and functions also.
The function of a river can never be taken by a well and the function of both of a lake can
never be done by a well. Well's function the lake may do; but the lake's function, a well can
never do. Therefore ekam jalam; nma bdh; rpa bdha, karma bdha. And we say we
have 60 rivers in India; Not just 60, I am just telling. When you say 50, you are counting; if
you are counting water, how many are there, only one. but you count 50 rivers, 30 lakes; etc.
And water falls also is there. Therefore suvara salildivat.
So put together how many organs now. Paja jnndriyni; paja karmndriyani; chatvari
anthakraani; paja prh; 3x5 + 4 = 19 organs.
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In Tatva Bdha what was done was man buddhi cittam ahakram; these were reduced to
two; mana and buddhi; citta and ahakra were included in mana and buddhi; and
therefore in Tatva Bdha it is said as 17 organs. Here it is 19 organs.

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vgdi paca ravadi paca
prdi pacbhramukhni paca |
buddhydyavidypi ca kmakarma
puryaaka skmaarrahu ||96||
Even though we counted 19 organs, akarcrya is going to regroup these 19 organs into
8 groups; and he is going to name them puri aaka; eight fold cities; or eight cities. It is
unique presentation of Vivkacmai; we have not done in Tatva Bdha; their only listed
17 organs but here these various faculties of skma arra is going to put in 8 groups and
going to call them puri aaka; eight cities put together is called skma arra.
And what are the eight siddhis; vgdi paca; the five karmndriys beginning with the
organs of speech. We are not going to count as five; but all five put together, city No.1; puri
No.1.
What is the second city; ravadi paca; the five sense organs of knowledge beginning with
ravaam; in this place ravaam is ears; rotrndriyam; this is unique sense of Sasrkt
language. When you say ravaa, manana, nidhidhyasana, their ravaam means hearing.
That hearing is also called ravaam, it is an action. Here the hearing instrument is also called
ravaam.
So we should know where ravaam should be translated as hearing process, where

ravaam should be translated as hearing instrument, we should know how to derive. In
Sasrkt grammar, it is called vyutpathi bdh; derivational difference. So through
derivational difference, we can bring about meaning difference. So ryat anna iti
ravaam; if you give that derivation; then it means hearing instrument, called kraa
vyuthpathi. So to study grammar, you have to do all this. You will say No No, I know. So
ravaam means rotrndriyam. So this is city No.2. karmndriyani city No.1; jnndriyni
city No.2.
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Then prdi paja; the paca prs put together is city No.3. And these are all occupants.
Why we call city, because these are the occupants, residence of the city of pra; apna,
vyna, udna, amana, they are residents.
Then what is the fourth city. Abhra mukhni paca; the five subtle elements, which are the
constituents or the raw material of the subtle body; abhra has got the meaning of ka,
therefore abhra mukhni means five elements beginning with ka. pa vibarthi iti abraha;
that which holds water in the form of cloud; what is in the cloud; water; water is supported
by whom; the sky; what is the sky, ka; and therefore ka is defined as water-holder; see
the derivation; do not say the ocean is also water holder. my flask is water holder; we should
see the context; the sky holds water in the form of cloud; therefore pa jalam vibarthi iti
jala; cloud is also called abrah; ka is also called abra; and abhra mukhni; mukhni
means etc. therefore the five elements which elements, not gross elements, the five subtle
elements, which are the constituents of the skma arra; that makes the fourth city.
Then what is the fifth city. Buddhi, dhi. So the fourth city is the four anthakraam;
beginning with intellect. The four antakraams beginning with intellect. what are the four,
buddhi, manah, cittam, ahakram, we do not count them as four; all four put together is
called the fifth city. pajami puri budhydi catu kam.
Then what is the sixth one; avidy; avidy; Avidy literally means ignorance; or in this context
translated as adhysa; adhysa means confusion. What confusion; tma-antma confusion;
by which you mix up the properties of the antma with tma; and the properties of the tma
or mixed up with antma. For example, body is jaa; but we mistake the body as ctanam.
sentient. Really speaking the sentiency I feel is not belong to the body; it is the sentiency of
the tma; which is flowing through the body.
So if I say body is ctanam; it is confusion No.1. What is the confusion; the property of tma
is transferred to the body.
And then what is the second confusion. I feel that the consciousness is confined to the body.
The consciousness is confined to the body. Here what is the mistake; the property of the
body; what is it; is limitation, is what you call transposed to the consciousness, which is
mistake No.2. Do you understand. Property of tma, the consciousness is transferred to the
body; and property of the body, what is that, limitation, is transferred to the consciousness,
the tma.
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This two-fold transference, in vdnta, is technically called anynya-adyaa; mutual

transference of one property to another; When I say, there is a snake; there also there is a
mutual transference. What is the mutual transference. I say there is a snake; that snakeness
or its property like poison etc. is transferred to what, the rope, which is not at all poisonous
and the existence which belongs to the rope, the snake does not exist at all; what do I do;
that 'is' I borrow from the rope; and I say there is a snake and from where did the snake get
its existence; it is a property taken from the rope and handed over to the snake which is not
there at all. This is called anynya-adyaa. It is a very huge topic in advanced vdnta; and
this mutual transference is called here avidy.
With this we have got six cities; two more cities, we have to see, which we will do in the next
class.
Hari Om.
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033. Verses - 96 to 99

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vgdi paca ravadi paca
prdi pacbhramukhni paca |
buddhydyavidypi ca kmakarma
puryaaka skmaarrahu ||96||
After talking about the stla arra, the physical body, which is the first part of antma, now
the crya has come to the skma arra, which is the second part of antma.
And this skma arra is discussed from verse No.92 to 107 and various constituents of the
skma arra were talked about; the five sense organs of knowledge; five sense organs of
action; the five prs, as well as the four fold inner organs. After talking about these 19
constituents, now in the 96th verse, akarcrya makes these 19 constituents into 8
groups. And each group is called a puri and puri aakam; the 8-fold puri, put together is
called skma arra which is only another way of presentation. In Tatva Bdha, the 17
organs were mentioned; it was not divided into puris, which is unique to Vivkacmni,
divide skma arra into 8 divisions.
Of this the first puri is paja jnndriyni; the second puri is paja karmndriyani; the third
puri is paca pr; the fourth puri is paca bhutni; here bhtni means skma bhutni,
which are the basic raw materials of skma arra; therefore they are also included. So
then the fifth puri is the four fold anthakraam; mano, buddhi, citta, ahakrm. These four
is referred to here as citta dhi; for that word dhi, the mana, cittam, ahakra, buddhdhi
that is the fifth one and the sixth one is avidy. So here it is a puri, with only one constituent;
avidy. And the meaning of the word avidy in this context is adysa. Avidy is adysa;
adysa means mutual confusion between tma and antma. By mutual confusion we mean
some of the characteristic of the tma are transferred to antma and some of characteristic
of antma are transferred to tma; this mixing up is called adysa. To remember the rope-
snake example, when I say this is poisonous, I am taking the attribute of the snake and I am
transferring it to the rope and when I say there is a snake, the existence which belong to the
rope alone is transferred to the snake. Thus existence of rope is transferred to snake; the
poisonous nature of the snake is transferred to rope. Thus mixing up the properties of two
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things, we are creating an intermediary entity. After mixing up the two, we do not know there
are two things; that there are two things is known by only a third person who is able to
understand that there is a real rope, and a false snake; but as far as the ignorant person is
concerned, he has got only one entity which is a mixture of real and unreal. And this mixing
up of real and unreal; satya anrutya mithuni kraam is called adysa. That adysa is called
here avidy. This is the sixth puri.
Then the seventh puri is kma; desire; kma means desire; even though all emotions are
there in the mind, kma is specifically taken because ignorance or superimposition gets
immediately converted into kma; and kma alone later manifests as krdha; lbha, all the
other problems.
So this will be analysed later; but here we have to note these three always go together;
avidy kma karma. This triad is often referred to in vdnta.
How do they go together. It must be clearly seen. When I know that I am tma, I do not mix
up with the body, then my knowledge will be: I am the consciousness, pervading the body
and I am not the body itself. And once I know I am the consciousness pervading the body, I
also know that the limitations of the body are not my limitations. Remembering the example,
light pervades the hand but is not confined to the hand. It is outside also.
Similarly, when I know I am the consciousness, I not only pervade the body but I am beyond
also; that means I am the limitless consciousness. Thus when I know that I am the tma, I
own up my pratvam.
But the moment there is confusion, which is called adyaa, the problem that comes is: when I
do not know the consciousness pervading the body, I am going to take myself as the body,
enjoying the properties of consciousness. Consciousness becomes an incidental property of
the body; and who am I; I am the body who have the incidental property of consciousness.
And once I am the body, I am pra or apra?; the pra-I is gone, the apra-I is born;
the birth of the apra-I is purely because of avidy. Thus avidy generates an incomplete-I;
out of the complete-I, the consciousness. Therefore the job of avidy is generation of the
incomplete-I. The complete-I is called tma; the incomplete-I is called ahakradi, the ego.
And once the ego, the incomplete-I is generated; then comes the whole biography; why
because the moment I am incomplete, there is a struggle. Because what is my original
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nature; I am the complete-I and this incomplete-I is not natural to me; it is an unnatural
condition; and whenever there is an unnatural condition; there is a struggle to revert back to
natural condition. Just as you keep an ice-cube in the room temperature, it is unnatural
condition; therefore it goes on melting until it becomes water; because water is natural
condition at the room temperature.
Therefore I cannot accept a located-I; I cannot accept a limited-I; I cannot accept a confined-
I. That is why sleep is very comfortable to me; you know why; because in sleep, I do not have
a limited confined localised-I. The localised-consciousness is felt only in jgrat avastha;
therefore there is a struggle; unlocalised consciousness is experienced in suupti, therefore
suupti is nanda; you can sleep whenever you please. But to get up is struggle. So
therefore, the incomplete-I will naturally struggle. It is a rebel. Ego is a struggle.
And how long it will continue to struggle. Until it is re-converted into the complete-I. But the
problem is ego does not know how to reconvert; the only way of reconversion is what; you
have to remove the avidy, because avidy has "converted" the (converted within quotes)
complete-I into incomplete-I. Therefore the vidy alone can reconvert the incomplete-I into
complete-I. But this fool does not know that. This ego does not know that is the only way.
Therefore the ego thinks adding things, acquiring things will expand me.
So first I, I am a bachelor-I; therefore I want to extend myself by getting a wife or husband.

Now I have got an expanded-I. Remember wife or husband is an expansion. And I want my
wife or husband to be my limb. What is the proof, that I do not want to give freedom to
them. I want them to operate as I-like, like my expectation that my hand should do whatever
I wishes. I want my wife or husband to be a third hand, a third leg, and they should do what;
exactly as I want. That means what: I am extending myself, expanding myself by adding to
the family. Svmiji will say beautifully; aha; av; then after the birth of the child: vaya.
This is how Sasrkt developed. So aha, av, vaya. One, Two, three, etc. How many etc.
you can put; vaya, means three, four and fives; all these are struggles for expansion. The
struggle for expansion by which the incomplete-I wants to become the complete is kma.
Therefore avidy will necessarily lead to kma; because avidy generates the incomplete-I,
the incomplete-I will continue the struggle. And unfortunately, a finite-I, adding any number
of finite-things will continue to be finite. Therefore, all these karms, the struggle are never
ending; like that Tamil film ; so these are all our biography
only. So kma leads to karma. The struggle for completion leads to varieties of actions. Some
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people add physically, that is called getting people. Some people want to add emotionally,
that is asking for love and care. Did you ask How am I even for a day? Therefore we want to
add to emotional-I, and there are some people who do not want to the physical-I or
emotional-I, they want to add to the intellectual-I. Yearning for knowledge; there also sense
of incomplete.
All the people are struggling to complete. All those struggles come under what? Karma. So
Avidy, kma, karma. These three, akarcrya calls three puris; avidy puri, kma puri,
karma puri. So totally, aa puri.
So Jnndriya puri, karmndriya puri, pra puri, bht puri, antakraa puri, avidy puri;
kma puri; karma puri. All these eight is known puryaakam. And what is this puryaakam.
akarcrya says skma arra hu. This 8-fold city is called skma arra.
Continuing.

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||||
ida arra ru skmasajita
liga tvapackrtasambhavam |
savsana karmaphalnubhvaka
svjnat:'ndirupdhirtmana ||97||
ru. ru means listen. akarcrya wants to make sure that the student is awake. He is
checking whether the student is awake and listening. Because only one student in front; if
there are more than one, at least the others may be listening. But when there is only student,
like Krishna had Arjuna sitting in front; akarcrya has got a student and therefore he
wants to make sure that even that one student should not sleep away; so he says: ru;
intently listen. Idam skma sajitam arra ligam. So this skma arra is known as linga
arra also. This skma arra is known as linga arra also. It is called skma arra because
it is invisible. Skma means invisible; mind we do not see; ego we do not see; and therefore
it is called skma arra; and it has got another name, linga arra; the word ligam
indicates anything that is an indicator; indicator is called ligam in Sasrkt. A clue is called a
ligam. Suppose there is a foot mark of some animal; then from the footmark; we can infer
that an elephant has gone; or some animal has gone; that foot mark is an indicator; therefore
it is called ligam. If there is smoke which indicates the existence of fire, the smoke is called
ligam. So any sign, any mark; any clue; any indicator; that is all called ligam; ligyate
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jyat anna iti ligam. Ling, to know, ligam means a clue to know. And why is skma
arra called ligam; because skma arra is an indicator to the presence of the
consciousness principle; because it is capable of manifesting consciousness. Even though
itself is inert matter; even though skma arra is inert matter; mind is inert matter; this
skma arra is unlike stla arra. Stla arra is also inert matter; skma arra is
also inert matter; but what is the difference; stla arra cannot manifest consciousness;
that is why in dead body; even though stla arra it is; it is not capable of manifesting
consciousness. If it manifests consciousness it will not be dead body. Whereas skma
arra is also matter; but it is a finer matter; therefore it is capable of reflecting or
manifesting consciousness. Like glass or mirror. They said glass is made of sand. silicon; but
in sand you are not able to see your face reflected. But when out of the sand, you make the
glass, the reflecting glass, it is capable of reflecting your face.
Similarly this floor also, does not reflect my face, but when it is polished very well; you can
see your face. That is also matter; this is also matter; because of fineness it is capable of
reflection. Similarly stla arra is gross matter; skma arra is subtle matter; the subtle
matter is capable of reflecting consciousness. And reflection indicates the original. What you
understand when you see your face in the mirror; from that reflected image, I am able to
recognise the original; or I see in the side mirror in the car; they do not see the original
vehicle; but that mirror becomes what: a ligam for giving the reflection and from the
reflection I infer the original.
How will you know that there is a tatvam called tma tatvam; mind is matter; but if that
material mind should be conscious, it must be because of somebody else's blessing. Like
Sugriva; when sugriva comes and challenges Vli, Vli gets very angry. Then Vli's wife
argues with him intelligently. He says Sugriva does not have strength by himself. He
becomes a runner on listening to your name itself; in fact he has run all over; that is how he
tells Rma also; I know every nook and corner of Kikinda; because frightened of Vli I have
hidden all over. Now this Sugrva; who is weak by himself; if he comes in front of you and
challenges; can you do some thinking and do not you know that he must have the backing
of some higher power. How did you know; that is called ligam. A normally weak Sugrva is
now challenging Vli which means he has got the backing of some principle; extend the
same thing; the inert mind; which is also a bundle of chemicals like the physical body; is now
functioning as though sentient; that means it has got a Rma behind; that is why the name,
tma Rma. This skma arra has got the backing of someone and Vli's wife did not
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see Rma but she inferred Rma from Sugrva; like sugrva is like skma arra and Rma is
like tma. And therefore Sugrva is called ligam. Skma arra is also called ligam.
Similarly in a Shiva temple, there is a Shiva ligam; there what is the meaning of ligam; that
it is a symbol to indicate the existence of the Lord; otherwise where can you see Shiva; Shiva
is all over. The consciousness is all over. Therefore to recognise consciousness, you go to
skma arra; or to recognise consciousness, you go to temple; where the stone
represents the all-pervading consciousness. Therefore to worship an all-pervading one; you
require a symbolic representation; either it is stone or any skma arra is a representative
for consciousness. And that is why you worship even other human beings; because every
human being is a ligam for indicating the all-pervasive consciousness.
And therefore ligam and it is born out of; apajaikritabht sambhavam; so that means
mind is a matter; it is only a finer matter; capable of reflecting consciousness. If mind is also
matter, it must be born out of what; matter only.
So what is the raw material out of which the skma arra is made is the question; for
which akarcrya gives the answer; that is also born out of five elements only. Exactly like
the physical body; the subtle body is also born out of five elements. So both are matter;
material born out of matter. Generally people will think mind is conscious principle. That is
why many people take the mind as the tma, they think mind is a conscious entity.
According to vdnta, mind is also inert; it has got only borrowed consciousness, not natural
consciousness. That is why they want to say mind and matter; that idiom we will not accept.
Mind and matter if you say; it looks as though mind is not matter. As far as we are
concerned, when you say matter, it includes mind also.
But why there is misconception. Mind appears as though non-matter. Mind appears as
though non-matter; why it appears as though non-matter; because it has got permanent-
borrowed-consciousness. And permanent-borrowed-consciousness appears as natural
consciousness. Permanent-borrowed-consciousness appears as natural consciousness.
Therefore there is a delusion.
What type of five elements; apajaikrita bht sambhavam; apajaikrita means subtle.
skma; So thus the mind or skma arra is a subtle material born out of subtle five
elements.
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Then savsana; now skma arra is a very complex matter that is why for science mind
is even now a mystery.
So what is mind; they know brain; whether brain and mind are one and the same; or are they
different; and if they are different; where is the mind located; some neuro- biologist claims;
mind is a separate entity; it is not even located in brain; he does some experiments and
writes; it is not even located in brain; it is something else.
Brain is only the medium through which it functions; but it is not even located there; it is one
of the opinion; scientists are not uniform; therefore mind is a mystery.
This is how stra presents the mind. Therefore it is a very complex instrument. That is why,
we cannot understand our own mind. And that is why we are not able to master our own
mind and we are trying to control other minds. What a peculiar thing! He says You should
not get angry. I am not able to handle my anger; and I give a commandment, why do you
behave like that. When my behaviour is itself a mystery; how can I try to handle the
behaviour of other people. That is why we miserably fail also. It is one of the most complex
equipment. Not only it experiences the world; through varieties of jndriyams, it has got a
wonderful faculty of registering and storing the experiences like a video tape. And this
registered stored experiences are called vsanas; saskrs; how many video tapes are there
in our mind; all the libraries in the world are not enough; it is so much; I only need ask please
explain the Badrinath trip; that one trip will take thousands of video tapes; I did that I did
this; I met him; I saw that; etc. etc. all these are registered and then if you have to replay one
video cassette after some days, how much struggle; because of fungus; which also affects
you here, but that is a different matter; so that will come; then that VCR should be working
very well; but here the mind is just wants to recollect something, just two taps you can
remember slks, you can remember class I hope, you can remember so many other things.
So thus, it has got so much experiences registered; remember not in one birth; because we
have the same video recorder in the previous birth also; in the future birth also, if any; I have
to add if any, because I assume all of us are jvan mukthas; therefore if future birth are there;
therefore that also; the same recorder has to be used; therefore the skma arra is what;
savsanam; it is full of vsanas registered-experiences.
Not only gross things are registered; even subtle emotions are registered and remembered.
In fact when you remember a person's words, not only you remember the words, you
remember the anger also; that anger gets activated. Or you remember the death of some
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near and dear ones; not only the death, the event is remembered; and suddenly you pour
out in a big stream; till now you were laughing. Just remembers the tragedy fifteen years
before, that becomes so real; the emotions also become so real; it is capable of producing
solid tears. The event is gone; I am only projecting the event; but even that recollection is
capable of making me breakdown. What a wonderful thing. You only think it is negative. But
imagine that capacity. So therefore savsanam; Sa means full of; saturated with. Thats what
they call it as subconscious; in psychology they call it deep-unconscious; and what they
mean is something peculiar also; in certain cases, the events are forgotten; but the event-
produced emotions remain.
So somebody my father or mother or something has insulted or rejected me or did not take
care of me properly, because there were so many children, therefore I have the feeling of
rejection; or not being loved or insulted. After sometime, I forget who insulted me; what was
the event; those things are gone; but the sense of rejection, I am not wanted continues. And
then when this person gets married and gets children; he projects that to the children also.
Feeling that my father rejected continues; father is forgotten; I just transfer it to; it is called
transference in psychology; that transfer it to the children; and say that you are rejecting me.
They do everything; but still feel rejected. So thus unconscious etc. they talk; they are all
unique faculties of the skma arra. Therefore savsanam.
Then the next one. karmaphala anubhvaka and it passes the experiences of all the karma
phala; the skma arra is bhkt; here it is put in a round about way; the skma arra
alone makes me a bhkt also. What we saw earlier; It is a akart also. Now it is a bhkt
also, because of which alone all the karma phalams are experienced. What is the proof;
during sleep, skma arra is resolved; I do not have any happy or unhappy experiences.
One of the closest relative might appear in front of me when I am asleep, I am not happy
because of his appearance, a cobra may be running over my body. I am asleep, but I do not
even recollect or react to that experience; why? Even though physical body is there; the
skma arra is not absent, but it is resolved or non-functioning.
Therefore sukha dukha anubhava is because of the skma arra only. Therefore it is called
what; karma phala anubhvaka; anubhvaka, it causes the experience of karma phalam.
Here karma phalam means sukham dukha. Through what; through the world; world is
understood.
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And this skma arra; how long I have been carrying. I know I functioned through stla
arra I know, it is from the date of birth to the date of death; I function through this
physical body; before my birth; this body was not there; after the death, this body only
available for me to function through. Physical body is a few decades.
But what about skma arra; he says; andi tmana updhi; it is a beginningless medium
for the tma. It is andi updhi; it is a beginningless medium for me, the tma. That means in
the prva janma also, I have used the same subtle body alone; I have changed what; only the
physical body. And what is the proof for that; proof is of course, stram is mainly there; and
we have got supportive logic also. Every prodigy in every field is the proof for the continuity
of the skma arra. A musical prodigy and his own younger brother has no sense of
music. ruti deaf; Ok. from musical angle he is deaf; when others are singing in one tune;
Akndamandala .. ; he will not be able to do that; and he will be in a totally different tune.
He is not able to recognise. Suppose I say that you are chanting in a different ruti, he will
not understand it at all. So thus, the music sense, the younger brother does not have; the
elder brother is a child prodigy; in music. both are born to the same parents; How do we
account for that difference. He must be carrying from the prva janma. Therefore the mind is
continuous.
And when did it start. When did I acquire the mind. Mind is never acquired. It is andi. Even
during pralaya klam, I continue to have my mind; even during suupti, I continue to have
my mind; the only difference, during pralaya and suupti, my mind is non-functional
relaxing mind. Suppose during the sleep, mind is destroyed. Suppose. Then what happens,
after waking I should acquire a fresh mind; OK. I will acquire it; what is wrong. Imagine
tomorrow you acquire a fresh mind; tomorrow you acquire a fresh mind; what is the tragedy;
tragedy is not for me; it is for me; I have to teach you again these slks. Thank God, you
may sleep. If I need not repeat because, during sleep mind is in potential form; therefore
even during previous sri, you were there with the same mind in a potential form.
Therefore akarcrya says andi updhi; updhi means medium of operation, interaction.
tmana updhi; not only it is a medium of interaction; and it is also a medium of
identification.
And why do I say, medium of identification; I do not say the mind is disturbed; I say I am
disturbed. So when I say mind is disturbed, I have no problem. But we never say mind is
disturbed, we say I am disturbed.
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Therefore it is not only it will functioning as a medium factually, but operationally I identify
with that and I say I am disturbed; because of what; svjnata; because of my ignorance;
the instrument mind becomes the subject-I. The instrument becomes the subject, because
of ignorance. So it is not only beginningless medium of interaction; it is a beginningless
medium of identification also; because of self-ignorance.
Continuing.

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||||
svapn bhavatyasya vibhaktyavasth
svamtraa vibhti yatra |
svapn tu buddhi svayava jgrat
klnannvidhavsanbhi || 98 ||
Now here akarcrya wants to talk about the states of experience in which the mind plays
a prominent role. So that state in which the mind plays a prominent role; because in jgrat
avastha, even though the mind is operative, the physical body plays a prominent role. So
that is why I am bothered about protecting the body. In fact, the whole life is for
udaranimitta bahukrtava; which school to join, which subject to take; not for knowledge
and all; who wants knowledge, I want to choose a subject through which I will get a very
good job. And why I do I want a good job; so that I can earn a lot of money. And why do I
want lot of money; because I want to protect the body; be in comfortable place, etc. and I
want to protect it from diseases; and after retirement also, I do not know what my son would
do, so after retirement also, I want to provide for the body, the whole jgrat avastha seems
to be governed by the physical body. Therefore jgrat avastha gives prominence to the
physical body; not that mind is not functioning; but physical body dominates; whereas what
is that avastha in which the mind dominates? akarcrya says svapna bhavathi. Dream is
that state in which mind plays a dominant role. I am not even aware of my physical body; I
am not even aware whether mosquitoes are biting; mosquitoes are only up to the time you
sleep; after that you do not know anything, that is why people role over all over the place;
head will be in the place where the leg was; pillow will be somewhere else; dress will not be
there at all. All those things are there; why, the existence of my physical body is not known;
mind alone is active.
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And mind also how is it active; not fully active; experiencing the external world, it cannot
gather such experiences; that gathering faculty is not functioning.
Buddhi is not functioning; whereas the memory faculty; vsana faculty; the cittam faculty
becomes active. That is why I say, VCR is not functioning; recording is not functioning, VCP
video cassette player switched on and goes on and on and on.
And not only that; that mind itself creates an objective world that mind itself creates sense
organs for me; in svapna there is a eye, ear and nose, etc. and mind itself creates a body for
me; I become a fresh subject in dream; and I myself become an object in dream; I myself
become the interactions in dream; I myself become the consequences in dream; I myself
become the emotions in dream also.
You may ask aren't they neurological disturbances; that is all after waking up. You can talk
about all these neurological and all those things after waking up; when you are dreaming, it
is all solid things; subjective is solid, object is solid, threat is also solid; at that time of dream.
That is why somebody asked; waking also may be also like that. Just as in dream, I am
becoming all the three; the ultimate truth may be, in waking also, aha va idagum sarva.
Now it is not believable; just as in dream it is not believable. If a dream guru comes and tells;
you are sarva. Do we believe? It is like that. Perhaps it may be true.
And therefore he says: svapna asya vibakti avastha bhavathi. Svapna becomes the unique
state or distinct state; vibakthi means distinct state in which skma arra is dominant; asya
means skma arrasya. Svapna is the distinct state of skma arra; even skma arra
is in svapna, the mind part of the skma arra is meant. We use the word skma arra;
but the jnndriyni, karmndriyani paja pr; they are not very much prominent in
svapna.
Which part of skma arra is prominent in svapna, anthakraam; and even in

antakraam, all the four are not dominant; the cittam, the memory part is dominant. Since
cittam belongs to skma arra we say skma arra is dominant.
And how is it experienced; svamtraa vibhti. In svapna, skma arra functions by

itself without the aid of the stla arra; it functions by itself without the aid of the stla
arra. So sva mtram; means skma arra, stla arra does not play a prominent
role; whereas in jgrat avastha, skma arra functions but not prominent. You need the
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skma arra as well as the stla arra. If you want to hear my talk, skma arra
alone is not enough; through the stla arra, the glaks you require and you have to
hear; but to hear the dream music, you do not require this glaks; to hear the dream class,
you need not come to Vivknanda Vidylaya; the mind itself produces the Vidylaya; the
mind produces Svmi also; the mind produces the talk also; the mind produces the ears also;
the mind produces the hearing also; the mind produces the note book also, if you are writing
notes; the mind produces the non-writing pen also; and then you borrow it from your
neighbour; all these svapna.
Therefore without the aid of the stla arra; svamtraa; as the mere instruments;
without the help of stla arra, vibhti, it functions, or it appears yatra, svapna
avasthym.
Hari Om.
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034. Verses 99 to 101
Continuing with the skma arra topic, and in this particular verse, he talks about the state
in which skma arra plays a predominant role and that state is svapna avastha. In the
waking state also, skma arra is required, but skma arra, functions along with stla
arra. And because of that reason only, we are able to contact the external world; whereas
in sleep, there is no physical body operated dominantly. That means skma arra plays an
important role; and naturally we will not be able to contact the external world but what the
skma arra does is, it creates its own external world within the mind itself.
In fact, everything we can get in the external world, all those things the mind is capable of
projecting by itself, and how does the mind acquire that power. It has the capacity to register
the waking experiences and store those waking experiences in the form of vsanas. These
stored vsanas are like the video tape. Video tape can record only sound and colour. Only
two; whereas the mind video tape can record abda; spara, rpa, rasa and gandha; all these
five can be recorded and all of them can be projected. So in dream, if you smell a rose,
remember that it is the recorded smell which is activated in dream. And therefore
akarcrya said svapne buddhi nana vidha vsanabhihi varthat. Rjat, we have to take
the verb from the next slka and supply; svapne tu buddhi rjate; so buddhi shines. Here
the word shining is used because at least in jgrat avastha, I see the external world shining,
because of either the sun or the moon or the electric light, but in svapna, the mind itself is
capable of even illumining the object. Therefore not only the mind creates a world, the mind
illumines the world also; and therefore akarcrya uses the word buddhi rjate and how
does it shine; nnvidhavsanbhi rjate; it shines with varieties of vsanas, vsanas means
recorded experiences are called vsana; another word for vsana is saskrha; and where
did the mind get those saskra; jgrat klnannvidha; jgrat klna means acquired
during jgrat avastha.
And sometimes people ask; how come I experience certain things which I have not gathered
in jgrat avastha. For that we have seen three different answers. One is sometimes we have
gathered the experiences and we have forgotten. Sometimes it happens, the same face
appears to be familiar but you do not know you met that person. What do you say: I have a
feeling that I have seen him/her somewhere. That means the vsana is there, making the face
familiar; but I am not able to recollect where and when I met. And therefore sometimes, we
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do experience but it appears that as though we have not experienced in jgrat; but we have
forgotten.
The second possibility is that we might not have experienced exactly the same, but different
parts of one experience are gathered in different places and we get a combined new
(nowadays they do it, what is that;) cloning, the scientists are doing the cloning now only; but
the mind has the wonderful capacity to clone; so you see your friend with tiger face
something and a lion's tail and lizard nose, some thing like that. Even though the experience
appears to be new, it is all past experiences combined in a different proportion. This way also
dreams are possible.
And then the third possibility is our dream need not be based on this janma only. According
to our scriptures, the vsanas are gathered in many past janmas; some of those experiences
can also come. Thus, whatever we experience in the dream has to be experienced in the
waking.
Suppose a person claims, in the dream I see the future. Then how can we explain it. Because
future vsanas I could not have gathered why, because it is future. Therefore if I experience
the future in dream; how do you explain? For that we answer, first it is a question; whether
you are experiencing a future. That is not known. Let us assume that a person experiences a
future in dream, then we say that it is not called dream.
So if a person experiences the future, that state cannot be called dream at all; it is some
other state in which the mind can have the premonition of future. We do have such capacity.
Everyone has got certain mental capacities to experience the future; in the case of Ries; they
develop the capacity very very deliberately, but we have not developed the capacity, because
coming events cast their shadow before. Even animals have that capacity; that is what the
scientists are studying; before earthquake, storms etc. certain animals' behave in a particular
way. So they are trying to study that; and if we know how they change their behaviour; from
the animal behaviour they can know an earthquake is going to come. If animals themselves
have that, we have also that; we have not developed it. You may call it ESP. They say extra
sensory perception; future reading; such capacity our mind has; but briefly the mind gathers
some such experience; but that is not a general thing; and that does not come under dream
at all.
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Then what state it belong to. We call it ubhayada praja avastha in Mnukya; they are
called intermediary states, which cannot be called waking; which cannot be called dream;
which cannot be called sleep. It cannot be called sleep, because mind is active. It cannot be
called dream, because it is not experiencing the past. It cannot be called waking, because it
does not experience the present. What state it is; it is intermediary state alone. But that being
abnormal; we do not discuss that in the general study of a human being. So in the general
study of human beings, we talk about only three states, but we do have extra ordinary
conditions also.
Continuing.

|
|

||||
kartrdibhva pratipadya rjat
yatra svaya bhti hyaya partm |
dhmtrakpdhiraask
na lipyat tatkrtakarmalai |
yasmdaagastata va karmabhi
na lipyat kicidupdhin krtai ||99||
So the first line should be connected with the previous slka. Buddhi rjate. In the dream
state, buddhi shines; assuming various roles; what are the different roles played by buddhi;
kartrdibhva pratipadya; any transaction requires various constituents, like the subject of
transaction, the object of transaction, the instrument of transaction; the purpose of
transaction; the location of the transaction, there are many. Suppose we are eating food,
subject is myself, object is the food, instruments is hand and mouth; purpose if removal of
hunger, the beneficiary. So subject-object-instrument-the beneficiary, because all the time I
may not be the beneficiary, I may do that for the same of my son or daughter or somebody
or the other, beneficiary and then the location is there. In Sasrkt they call it krakni;
kraka means accessories involved in any kriya. Accessories involved in any kriya and in
Sasrkt grammar, accessory is indicated by one one case ending. Nominative case is subject
accessory; objective case is object accessory; instrumental case is instrument accessory; then
the dative case for beneficiary accessory; that is how they have got Rmah, Rmai, Rma
aha; Rmam, Rmau, Rma n, ramena, Rmaya, Rmaat, Rmasya, rme; each case indicates
one one what you call accessory, krakni.
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And only when all the accessories come together, an action is produced. Therefore kraka
janya kriya; accessories produce action. Imagine I alone come to the class and you all chose
to boycott; like the Parliament walk-out; I cannot give the class. Suppose you all come; but I
did not come, no class. So you are also there, I am also there; but all of you are deaf;
suppose; God forbid, just hypothetical, then instrument is not there; where is the transaction.
And all these are there, but the hall is not available. Location. No transaction is possible. Thus
whatever you do, nominative, accusative, instrumental, dative, ablative and locative; genitive
case should not be included, genitive case is ak krakni raka vibhakthi. Anyway that I would
not bother. Thus we have got krakni; k krakni raka produce kriya; kriya means actions;
and actions produces phalam.
Thus what is the world. According to vdnta; world is equal to kaaraka kriya phalam.
Anything you name, either it will be kraka; or it will be kriya or it will be phalam. So
vdnta reduces the world into kraka kriya phalam. In the waking state, I am one of the
kraks. Either a subject or an object, etc. and the world consists of other kraks; and the
kriya and the phalam. Svarga lka will come under what; phalam.
Now, what is the uniqueness of svapna avastha. He says in svapna, buddhi is capable of
becoming all the kraks. If I am taking a class in dream, who are the students; you do not
come to my dream class. My mind produces all of you. Or if you are having a dream class,
what does your mind do; your mind produces me; Svmiji you came in the dream and told
me; tell you did'nt you come. How will I know. So they want to cross-check with me also.
So the mind produces all the kraks and the mind itself produces the kriya also; the mind
produces the phalam also. Therefore akarcrya says kartradi bhavam pratipadya. The
mind itself becomes karta, dhi, etc. all the kraks, all the kriyas, and all the phalams, the
mind itself generates. So powerful is the mind; so mind is compared to mya; at vara level;
mya has produced this entire waking world; at the jva level, mind produces the entire
dream world. Therefore it is as powerful as mya.
So pratipadya; pratipadya means assuming all the forms, the buddhi or the skma arra
shines.
And then from the next line onwards, there is an aside topic. Actually, akarcrya is
discussing the antma now. He has not yet come to tma; antma first stage is over; stla
arra. Then antma second stage we are discussing; skma arra; thereafter we have to
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go to kraa arra; thereafter alone tma should come; but perhaps akarcrya is
impatient to talk about tma perhaps.
So he briefly mentions about tma in the following five lines. The details will come later; but
he gives an incidental diversion from the main topic and he talks about the nature of tma in
dream.
And what is the nature of tma, yatra; yatra means asmin svapn, in this dream; partma, this
tma or the self, is self-effulgent. This tma is self-effulgent, means self-evident. Svaya
prka svarpa.
And how does it function. Dhmtraka updhi; that the idea of svaya bhti, etc. we will
elaborately discuss later; since it is an aside topic, I do not want to dwell upon it elaborately
because in its own place, we will be discussing. Therefore I will give you a simple meaning of
this portion. Dhmtraka updhi; the tma functions through the mind alone during dream.
The stla arra is passive. Kraa arra is anyway passive. Therefore stla arra is
passive; kraa arra is passive; even all other sense organs are passive; Dhmtraka
updhi; the mind alone is the medium of operation; or field of operation. So Dhmtraka
updhi; updhi means medium or field of operation.
And ashesha ski. And the tma illumines the mind and its conditions; itself without getting
affected by whatever happens in dream. Therefore asesha ski; the witness of all the dream
events. The witness of all the dream event is the ski.
And here akarcrya talks about the tma; even though it is an incidental diversion, I feel
that akarcrya has deliberately done this because there is a reason also. In Brihadaranya
Upaiad, there is a Brhmaam, a section called svaya jyti Brhmaam, it is a very very
significant section. In fact in this slka itself, there is a reading difference also in the second
line; yat svyamjyoti reading is there instead of bhati; that svyamjyoti is used to remind us of
the svyamjyti Brhmaakam of Brihadarnyaka Upaiad. There the significance of the
section is, the Upaiad uses dream as an ideal state to recognise the tma, to understand
the tma clearly. This is very elaborately discussed there; I am just giving you the gist of the
portion.
akarcrya explains why dream is very important in vdantik study, because in the dream
alone, mind clearly becomes an object of my experience. In the dream alone, the mind
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clearly becomes an object of experience, because every object in dream is nothing but mind.
Therefore when I say I am seeing a tiger in dream, what is that tiger; the tiger is nothing but
my own mind or to be precise my own thought. Therefore, I am seeing a tiger means, I am
clearly experiencing a tiger thought as an object. Similarly I am Svmiji means what, I am
seeing Svmiji, thought which is Svmiji thought, as an object. Thus dream is nothing but my
own thought.
During dream, if I am clearly objectifying a world, I am objectifying my own mind. Therefore,

the significance of dream is that the mind is an object in dream, whereas in the waking mind
is predominantly functioning as an instrument. What is the object? During waking, mind is an
instrument, world is the object, the difference you must understand clearly.
In waking state, mind is the instrument, world is the object; in dream state, mind is
functioning as an object itself. Therefore waking is mind-instrument-state; dream is mind-
object state. OK. That is fine.
Therefore what. We say that when a thing is serving as an object, you can easily know that it
is different from me. When something is serving as an object, you can very easily know it is
different from the subject but when something is serving as an instrument, the instrument is
closely associated with the object or subject? Any instrument is closely associated with the
subject and therefore instrument will be easily mistaken as the subject.
Have to meditate on this idea. An instrument is easily identified as the subject because it is
intimate. And I had given an example, before. Do you remember the example, when I am
seeing this spectacle to find out whether there is some dust or not, it is clearly an object. I
am different; spectacle is different; I am clearly handling it as an object. And how many
things are here in front of me, I will certainly include the spectacle also as an object; the
moment I put the spectacle on, it has become such an integral part of me, I forget the fact
that this is an object, I take it as the very subject itself. That when I enumerating the object,
that I forget to include this spectacle. So spectacles is mistaken as the subject, when it is
functioning as an instrument, but when it is functioning as an object, I do not include it in
me.
Thus in the waking state, when I say I, I am including the mind in myself; and instead of
knowing that mind is only an instrument, I have nothing to do with the mind, I am not the
spectale in the mind, and the mind is not included in me; if I know that, waking state is
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freedom state; that is jvan mukthi. But what I do; when I say, I is that I include the mind in
myself and whenever there are problems in the mind, I never say that the mind is affected, I
say what: I am upset, and therefore, the dream state has got an advantage. Asesha ski.
This is very elaborately discussed by akarcrya in Svaya Jyoti Brhmaa and analyses
and every point I said akarcrya makes this very clear and therefore dream becomes very
important for vdantik analysis. and in what way it serves the purpose I clearly know that I
am not the mind; mind is only an object in dream; and it is an instrument in waking. I am
neither the objective-mind nor I the instrumental-mind; I am neither an object nor an
instrument. Therefore only, tma is explained a little here by him. Significance. So Asesha
Ski.
And therefore only upaadina satkrita karma lesaihi na lipyate. Therefore only tma is not
tainted by all the karms done in dream. All the karms done in dream do not taint me;
karma lesaihi means even a bit, a wee-bit of ppam does not come to me. That's why,
suppose a person does a crime in svapna and then he was arrested in svapna of course, and
he is taken to Court in dream, and then life imprisonment is given, and he is dragged by the
police and he is pushed into the prison and he falls against the wall and hits his head and
wakes up. Where does he wake up. In the waking. And then how many more years life
imprisonment he should continue. Life? or imprisonment?; sadyomukthi, he is free
immediately.
In the same way, we are trying to rub off the sacita karma, agami karma, prrabdha karma,
etc. how to destroy, we are all struggling; you wake up to your nature, you are free from all
the karms. But you have to wake up. No shortcut for that.
Therefore, tadkrita; here tat means buddhi krita; karma lesaihi, na lipyate.
And why is the tma na affected. yasmat asaga. Since the consciousness is unattached to
anything; like the space which is not affected by the things in the space, just as this screen, is
not affected by the movie episodes; Similarly, I the tma, is not affected by the mental
episodes.
Viva Darpana Dryamana nagari, Tulyam Nijadhargadam, Pasyan tmani myaya bahir
evo bhtm eta nidraya; ya saksat kurute praboda amaye, svtmaana mva svaya.
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I am asaga. And sataha va, because of asaga nature only; karma bhihi na lipyate. So it is
repetition of the previous line; after giving the reason, he gives the nigamanam, because
it is asagah, it is not affected both puyam and ppam. Karma done by whom, updhin
krtai, by the karms done by the medium. Upadihi here means the instrument; it is a
technical word, technical meaning we will see in a later context, here it is enough if you note
this much; upadhi means medium of transaction.
Kincid na lipyate; it is not affected even a little bit.
Continuing
So this verse, i.e. verse No.100, which we are going to see, that is also in a viaa vrittham; I
do not know whether you remember, certain slka s have got peculiar meters, that it cannot
be chanted properly; it has to be read like prose.
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sarvavyprtikaraa ligamida syccidtmana pusa |
vsydikamiva takastnaivtm bhavatyaag:'yam ||100||
So he continues with the topic of skma arra. In this verse he talks about its role in jgrat
avastha. In svapna avastha, skma arra, especially the mind is a clear object of
experience and how the mind is object, we should know very clearly. You do not see the
mind as mind in dream, you experience the mind as thought in dream; and thought are also
not experienced as thoughts, but tiger thought is experienced as tiger in dream and man-
thought is experienced as man in dream.
How do you know tiger thought alone is experienced as tiger; because we know a real tiger
is not around. I am not lying in a zoo or anything, but I am in my room, there is no chance of
tiger coming around. Therefore the dream-tiger must be within the mind alone and within
the mind alone, can a tiger sit; within my mind tiger can exist only in the form of thought.
Therefore seeing tiger as very much real object, it is facing me also; and I am running; that
solid tiger in dream is my own mind. So thus mind is an object in dream; whereas the minds
are skma arra is an instrument in waking.
And what vdnta says is whether the mind is serving as an object or an instrument, it
cannot be the subject. Whether you look upon the mind as an object or you look up as an
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instrument; either way, I am different from the mind; whether the spectacle serves as an
object when I am wiping it; or whether it is an instrument, when I am reading the book, I am
not the spectacle.
So therefore he says, idam ligam kraam syat; When, in the waking state; this ligam
means what; skma arra; is clearly an instrument.
Instrument for what; sarva vyakriti; for all transactions. It is like the toolkit used by any
mechanic. he will only carry a suit case, it will have the screwdriver in that spanner in that,
hammer in that; the carpenter will have kit tools, and another eletrician will have his tools;
plumber will have his tool kit; Similarly human beings has got a skma arra suitcase in
which there are 19 instruments are there; which can be used anytime anywhere as you
choose. You are listening through the ears, you are seeing through the eyes; suddenly you
are writing,
how you are doing all of them quickly;
So therefore sarva vyapara kraam; vyakriti means vyapara; vyapara means transaction; for
all transactions Bhaghavan has provided instruments. And if they are weak, we augument the
power by adding; microscope, telescope, or spectacle; or hearing aid for the ear; false teeth
some times; so we add but I tell you all our additions can work only when the sense organs
are there. Blind man can put spectacle only to cover up the blindness; but it is useless. So
Bhagavn has given all of them.
Instruments for whom, who is the subject, cidtmana pusa; for the cidtmanah, who is
the subject of all experiences. Pumsaha means here the purusaha, the tma. It means the
subject. Here the word pumsaha does not refer to a male or the physical body, but here it
refers to the conscious being. You have to take it like that. For the conscious being, known
as chidtma, caitanya svarpam, skma arra is an instrument.
Like what, an example is given; takaha vsydikamiva; taksa means a carpentar; for a
carpentar, vsydikam, vasyadikam means the chisel; the uli, that is called vasihi; adi means
the hammer, etc.; just as chisel, hammer, etc. are instruments for a carpentar; similarly, for the
jivtma, the sukma arra is only an instrument.
And the instrument can never be taken as my integral part, not that all the time, that is what
they ask the question. A driver was going on one way and in wrong direction and he was
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never caught by the police; why, children's quiz, you know. This is question; a driver goes on
a one way street, violating the opposite direction and he was not caught by the police,
why?This is something we have to think. He was not caught because he was walking.
So we think that drivers are eternally behind the wheels driving. he was walking; driver drives
a car; he might use the instrument; but they are not integral part; they will be there; they will
not be there; instrument is not my integral part; once you understand mind also as an
instrument; I am a karta like the driver; sometimes, but that is not my essential nature; just as
driver's driverhood is not essential nature, my karta's kartrtvam is not essential; bhkt's
bhoktrutvam is not essential; speaker's speakerhood is not essential; as long as I am using
skma arra, I have got those statuses. In suupti, I drop my skma arra; where is
kartrtvam and bhoktrutvam; Why are you taking kartrtvam as your essential nature and
suffer. That is what it is.
Vasyadikam iva takshnaha tenaiva; because of that reason only, because of which reason,
since this skma arra is only a temporarily used instrument, therefore aya asaga
aya tma asaga bhavathi. Therefore this tma is essentially free from, undifferent from
skma arra.
So while you talk about stla arra, it is compared to a residence; a griham; aayatanam; a
house or office. Stla arra is compared to office; skma arra is compared to your
computer, (modern, you see), or your telephone, or your fax machine, etc.; office is also not
you; the various instruments also is not you. That does not mean that you should run away
from them; use them by all means; but do not get carried away by them. Use the office; use
your instruments; but remember, you are different from all of them.
Continuing

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andhatvamandatvapautvadharm
sauguyavaiguyavaddhi cakua |
bdhiryamkatvamukhstathaiva
rtrdidharm na tu vtturtmana ||101||
So he said that skma arra is an instrument or it is a bundle of many instruments. Now

akarcrya says: you should recognise one fact, any instrument will have different
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conditions of efficacy. As you say, like the statement, new broom sweep well, any instrument
will be very effective in the beginning, even the carpenter's chisel, he will use and
thereafterwards you will see that he will have a separate place, he will sharpen it; why,
because instrument is that which is subject to deterioration. Instrument is that which is
subject to deterioration and when it deteriorates, you improve it; and after improving several
times, you will have to throw away. It's all.
These are all very very natural to the instrument, but when an instrument has become
weaker, do you say the carpenter has become weaker. Carpenter is the carpenter; whatever
be the condition of his instrument; the efficacy of operation may come down; when the
instrument is weaker; but remember, the carpenter is not affected by the different conditions
of the instrument.
Extend it to the human instruments also; you take the eye which is one of the important
instrument; it has got three conditions; antatva; mandatva, paduva; paduva means
sharpness, You say he has eagle eye; sharp eye. called paduva; after some days, mandatvam;
Mandatvam means what; dullness of vision; because of any reason; cataract or this or that;
and afterwards sometimes, need not always happen, andatvam; blindness.
Therefore sharpness of vision, dullness of vision, blindness of vision; all these three belong to
whom; there is the question; all these three belong to the question; what we answer: I am
blind; I am dull; I am sharp.
akarcrya says that is the mistake you commit. You are neither sharp, nor dull. But what;
the instrument that you are using has got these conditions; therefore the kraams has got
dharm, whereas the tma is nirdharmaka; so antatvah, mandatvah, paduvah dharm;
dharm means characteristics; conditions; properties.
For whom, cakua; for the eye; and why they belong to the eyes; because sauguya
vaiguya vasat; because of the healthy or sick condition of the eye. Sauguyam means
healthy condition; vaiguyam means the sick condition; because of these healthy and
unhealthy conditions; vaat means because of; because of these conditions, eyes becomes
either sharp or dull or totally blind.
And he says you can extend this to not only jnndriys; but other karmndriys also; other
jnndriys as well as karmndriys also. What is that. Baadriyam; Baadriyam means
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deafness of the ears; and there also you have to extend, mandatvam and paduvam; so sharp
hearing; dull hearing; or no hearing; baadriyam total no hearing; mandatvam and paduvam;
ear is little mandatvam; we say that for even the stomach,
ear; for some the mind itself is mandam; There is mandatvam in everything.
So therefore bdriyam, then mkatvam, mkatvam means dumbness; corresponds to

karmndriya; andatvam and bdriyam go to the jnndriya; mkatvam is for the organ of
speech and there are also mandatvam and padutvam; you can very clearly speak or
mandatvam means kozha kozha, after the dropping of the teeth, talk by your grandfather is
not understood; or because of paralysis problem and all, there is a sluggishness in the talk;
when you are sleepy also, that mandatvam is there; and total dumbness also can happen. All
those things mukh; mukh, means etc. Sometimes mukham means face, but sometime the
word mukha especially at the end of a compound, mukha means etc. In the Bhagavad Gt,
Bhishma Drona pramukhata; sarvesham cha mahikshitam; there pramukam is not
prakarena mukham, very good mouth you should not say, there pramukha is, etc.
Here bdhiryamkatvamukh, etc. are also tathaivartrdidharm; they are all properties of
ears etc. that means they are properties of only instruments; na tu vtturtmana; none of
them belong to the tma, the subject, who is the knower, vtu means skina. None of
them belongs to the ski; I am the eternal, unaffected subject. I am the eternal unaffected
subject; mind is also different from me, an instrument; and everything else is different.
Hari Om.
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035. Verses - 102 to 106
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andhatvamandatvapautvadharm
sauguyavaiguyavaddhi cakua |
bdhiryamkatvamukhstathaiva
rtrdidharm na tu vtturtmana ||101||
akarcrya continues with the topic of skma arra, which the second part of antma,
and in this slka which we have just completed, akarcrya pointed out various
efficiencies and deficiencies belong to the skma arra alone and tma does not have any
property at all.
Because skma arra is a bundle of instruments, any instrument can be either very
efficient or it can be dull or it can be totally non-functioning. That's what he said; andatvam,
mandatvam, pautvam. Pautvam is a common word, general word, which refers to the
efficiency of any organ. Mandatvam is also a general word, which indicates the dullness of
any organ; then andatvam etc. refers to total non-functioning of the eyes. Similarly bdriyam
is the total non-functioning of the ears; etc.
And akarcrya said all these properties belong to the organs alone; nathu tmana
vttu; it does not belong to tma, the knower. Up to this we saw:
Continuing
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ucchvsanivsavijrmbhaakut
prasyandandyutkRmadik kriy |
prdikarmi vadanti taj
prasya dharmvaanpips ||102||
In this slka akarcrya is referring to the functions of the paja pra. So he has talked
jnndriys, karmndriys as well as the antakraam, manobuddhi citta ahakram; now
he is talking about the paja prs and their functions. What are some of their functions. He
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says ucchvsa, ucchvsa means breathing in, nivsa is breathing out, vijrmbhaa means
yawning; yawning is vijrmbhaa, then kut means sneezing, then prasyandanam means all
types of secretions from any part of the body, like secretions from the tear glands in the
form of tears. Similarly from every organ, from the nose, saliva. Thus we have different
glands, which secret different juices; all these are called prasyadanam; then utkramaam,
utkramanam means vomiting; not a general karma, but whenever there is any poison in the
system then the paja prs functions to remove them out. So prasyandanam,
utkramadik kriy; all these functions are shared by paja prs, some of them belong
to prs, some of them belong to apna, some of the belong to vyna etc. In short these
paja prs share all these functions.
Therefore he says prdikarmani vadanti. All these are said to be the functions of prdi,
dhi padt, pra, apna, vyna, udna, amna karmni.
Of these, prsya dharmah, among the paja prs, one of them is itself called pra. So
the word pra, we have to carefully note; it can refer to one of the paja prs also, is
called pra and it is also the collective name of all these five. Thus the word pra can
refer to one function; or it can refer to the collective all.
Now in the third line, the collective pra is talked about and in the fourth line, individual
pra is talked, and its function is aanpips; aana is hunger, pips means thirst; hunger
and thirst are functions of pra particularly. And here akarcrya does not talk about the
individual functions; we have seen that before. Pra generally stands for respiratory system;
apna stands for excretory system; vyna stands for circulatory system; samna stands for
digestive system; and udna stands for reversing system; by reversing system, we mean
vomiting etc. in which the normal process is reversed. Udnah becomes active only under
two conditions, one condition is when there is poison in the system, to reverse the general
process, udna functions, especially like vomiting.
And second occasion when the udna is active is maraa and anthakla, because at that
time, every process has to be reversed; every process has to be withdrawn; and finally the
very pra will have to be taken out of the body. In fact out, means taking out; utkranaa
kr; udna. So these details akarcrya does not give here; he talks about generally.
Continuing.
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405
antakaraamtu cakurdiu varmai |

ahaityabhimnna tihatybhsatjas ||103||
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ahakra sa vijya kart bhktbhimnyyam |
sattvdiguaygna cvasthtrayaanut ||104||
Now akarcrya wants to introduce the ahakra principle, which is called karta, bhkta,
pramta, the very individual jva. And what is that karta; the very antakraam is called karta;
the very antakraam which includes mana, buddhi, cittam and ahakra, all these
functions that mental stuff is called ahakra.
We should remember, according to stra mind is a material, a solid stuff. The only difference
is mind is a subtle matter, a subtle material but it is a thing, according to stra, we call it
antakraa dravyam. In English, we call it mental stuff or the mind stuff.
And it is this dravyam which has got four types of vrttis or thought modes.
And when a particular type of thought occur, the mind stuff is called mana;
and another type of thought mode occurs, the very same stuff is called buddhi;
and when another type of thought modes takes place, the very stuff is called cittam;
and when there is I thought is occurring, then the very stuff is called ahakrah.
So we have to differentiate ahakrah vrtti and anthakraah dravyam.
Now what is the difference between the ahakra and ahakra vrtti. You have to carefully
understand. Ahakra refers to the very stuff, the material is called ahakra, and that
ahakra material can have four types of thought and one type of thought happens to be
ahakra vrtti itself.
So thus ahakra dravyam entertains ahakra-vrtti to invoke itself; ahakrah dravyam

entertains pot-vrtti to invoke a pot; ahakrah dravyam entertains man-vrtti to invoke a
man; ahakra dravyam entertains ahakra-vrtti to invoke what; not pot or cot, but to
invoke itself.
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During pot vrtti, ahakra dravyam is there; during man vrtti, ahaakra dravyam; dravyam
do you understand, that matter, the stuff is there. During all the vrttis, ahakra dravyam is
there; during ahakrah vrtti is also there, ahakrah dravyam is there.
Of these, ahakrah dravyam is persistent, whereas ahakra vrtti is not all the time there.
When you are listening to me, ahakra dravyam is listening; and the vrtti is what vrtti. My
words determine the type of thoughts. Therefore ahakram dravyam is there, but you are
not entertaining ahakrah vrtti.
When will ahakra vrtti come? suppose I ask who are you; what is your education; what are
your degree etc.; when you are thinking and talking about yourselves, you are entertaining
ahakra vrtti; ahakra vrtti is not always; ahakra dravyam is always there. And that
ahakra dravyam is there. And that ahakra dravyam is otherwise called antakraam
dravyam and it is this antakraa dravyam which is otherwise called ahakra dravyam,
which is called kartah; bhkt; pramta, jva; OK.
Now a question comes; how can this ahakrah dravyam; the antakraa dravyam, be called
a jva; because after all jvah is a sentient one; whereas ahakra dravyam is made up of
matter. That you yourselves say dravyam; dravyam means material; for which akarcrya
gives answer.
The mind-stuff is matter only; but it is such a subtle matter, that it is capable of receiving the
reflected consciousness; just as a fine mirror is capable of receiving the reflected sunlight.
And not only the mirror can receive the reflection, the mirror also can become a bright
luminous illuminator. Mirror by itself cannot illumine anything, but with reflected Sun, the
mirror can be used to illumine anything. Similarly mind stuff is inert but reflected
consciousness, the mind staff becomes sentient entity.
And this is referred to in the slka as bhsatja. This is a technical slka; bhsatja;
means reflected consciousness. bhsatja means reflected consciousness where, in the
mind stuff.
Once the mind receives the reflection, it is capable of entertaining two types of thoughts;
either self-referring thought called aha vrtti;

or non-self referring thought which is called idam vrtti.
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Self-referring thought, when you talk about yourselves; aha vrtti; when you talk about
something other than myself, that is idam vrtti, non-self-referring thought.
This thought is not the stuff; the mind stuff is not the thought. Generally people say mind is a
flow of thought. stra does not accept that. Mind is not a flow of thought, mind has flow of
thought. Ocean is not waves; ocean has waves. Ocean is the locus of waves. Before arise
ocean is; when the waves are, ocean is; even after the resolution of the waves, ocean is.
Similarly aha vrtti and idam vrtti rise in the mind stuff; they exist in the mind stuff and they
resolve in the mind stuff. During sleep, mind is not absent; during sleep, mind is non-
functional. And what do you mean by non-functional mind? I does not entertain aha vrtti
or idam vrtti. And this mind stuff, which is not the thought, but which is the locus of the I-
thought and is-thought, that vrttimat antakraam is called ahakra. And therefore he
says saha ahakra vijya; so that antakaram, mind stuff is to be understood as
ahakra;
And what does it do; karta, bhkt abhmni aya. So this stuff alone, this material alone,
this skma arra alone, claims itself; abhmni means, claims itself to be karta and bhkt.
It is the mind with reflected consciousness which is claiming itself to be aha karta; and
aha bhkt.
And not only that, this ahakra which is made of the paja bhts and which paja bhts
themselves are made of the mya, triguaatmika mya, and it is this ahakra, this
antakraam, which possesses three guas, satva, rajas and tam gua. They do not belong
to the tma caitanya; they belong to what; the ahakra; what is the ahakra, skma
arra matter plus reflected consciousness.
And this is known as ahakra, endowed with satvdhi gua ygena. Satvam, rajas and
tamas; three gus are associated with this. And since the ahakra can be stvik, rjasic or
tmasic and based on that alone, we divide the humanity also as gua Brhmaaha, gua
katriyaha.
In my introduction I talked about, gua Brhmaa, gua katriya, gua vaiya, gua
dra; based on satva pradhana, raja pradhana, tama pradhana. All these divisions belong
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to what: ahakra alone can be Brhmaa or katriya etc. What about tma, it is jti-nti-
kula-gthra drakam. tma is neither Brhmaa nor katriya nor vaiya.
Then somebody asks: Svmiji if tma is not Brhmaa, katriya or vaiya, why can't
everybody do every karma. Why so many objections are there; that Brahmins alone can do
these karms; katriys alone can do these karms; men alone can do these karms; ladies
alone can do these karms; afterall tma is free from all Brhmaa-katriydhi bhda; then
why can't I do all karms.
So the answer is: tma is free from jti-bhda, at the same time, tma cannot do any karma
also. So where is the question of tma doing any karma. The moment a person wants to do
karma; he is talking from what standpoint; ahakra stand point.
Once ahakra standpoint comes, Brhmaa, katriya, vaiya, dra, purua, stri bhda is
going to come. Once karma knda comes in, varsramadi bhda comes; at tma level
varramdhi bhda is also not there; karms are also not there. So we can never argue;
why since tma does not have jti bhdam, why all karms cannot be done by anyone. You
should not ask that at all. tma does not have jti-bhdam; and tma also does not have
karma. Then why do you want to do this karma and that karma. The moment you want to do
karma, you have become ahakra, the moment you have become ahakra, bhdas will
have to be accepted; equality among ahakra is a ridiculous logic.
People say advaita is talking about equality; and therefore we should treat all the people
equally. stra says advaita talks about equality at tma level. Once the functional society
comes, it is no more tma level; functioning society is at what level, ahakra level;
ahakra level when it comes, vara, srama, karma, vidhi, nida differences will come.
Therefore what I want to say is ahakra has got stvika ahakra, rjasa ahakra, and
tmasika ahakra.
Not only that, in keeping with the fluctuating gus of one ahakra, I talked about different
gus of different ahakrs. Now with regard to one ahakra itself, the gus fluctuate
and akarcrya says in keeping with the fluctuations, three avasths are experienced,
known as jgrat avastha, svapna avastha and suupti avastha. Depending upon the pre-
dominance of the three gus, the three avasths are experienced. During suupti avastha,
which gua is predominant; you know; tam gua is predominant. Therefore it is suupti
avastha in which tamas is predominant. And jgrat avastha is supposed to be raj gua
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predominant state because the mind is fully active in jgrat avastha, mana, buddhi, cittam
and ahakra; all of them fully function and since the activity is predominant, even knowing
activity is predominant, it is called rja pradhana avastha; whereas svapna avastha is said to
be satva pradhana avastha, where there is only awareness of whatever is happening,
karmndriys are not functioning; jnndriys are not functioning; fresh knowledge is not
being acquired at all; there is only witnessing what is happening in the mind; and therefore it
is what avastha; satva pradhana avastha; and therefore satvdhi gua ygna avastha traya
anut.
And the three avasths belong to whom; ahakra or tma? Belong to ahakra alone;
tma only illumines the three states of ahakra, tma itself does not possess these three
states.
Continuing.
|
||||
viaymnukly sukh dukh viparyay |
sukha dukha ca taddharma sadnandasya ntmana ||105||
I did not give you the meaning; the meaning of 103, though explanation was given. I did not
give you the meaning of 103. The mind material, the mind-stuff bhsa tjas tihati;
remains insentient with reflected consciousness; bhsa tjas means borrowed
consciousness; borrowed from the tma. And what is the function of that antakraam; aha
iti abhmnna; by entertaining aha vrtti, it has got aha identification, I-notion,
ahakra; and where does it entertain the ahakra buddhi; tu cakurdiu; in various
organs it has got identification; it identifies with the eyes and says I see. Normally it should
have said eyes are seeing; but instead of saying eyes are seeing; the ahakra identifies with
the eyes; and it says I see; I hear; I smell; I taste; etc. This ahavrtti is entertained by
ahakra.
Not only it identifies with the all the seventeen organs, but it also identifies with the physical
body. So varma means stla arra; through the skma arra, it identifies with the stla
arra also.
And with the stla arra also, what type of identification; I-identification only. So when the
body is seated, the ahakra says: I am seated. So when the physical body is travelling, the
ahakra says I am travelling. So when the physical body is fat, ahakra says I am fat; that
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it identifies its own organ; it identifies with the physical body also and then in the next slka,
the very same ahakra is set to experience avastha traya also.
And now in this slka 105, akarcrya says, the very same ahakra experiences sukham
and dukha. Now the idea that akarcrya wants to convey is that the skma arra
alone is popularly known as jva; skma arra alone is popularly known as jva or jvtma.
I say popularly, by the word popularly what I mean, by the ignorant people, because
ignorance is the most popular thing in the world. And why do we say so; because people
talk about the jvtma leaving the physical body and going to various lkas.
So when they talk about jvtma leaving the body, what are they referring? The skma
arra alone they are referring; because skma arra alone leaves the physical body and
also acquires another physical body, whereas when vdnta uses the word jvtma, it has got
a different reference; what is that; in the skma arra itself, there is borrowed
consciousness; that Conciousness is referred as jvtma in the vdnta.
Can you identify the difference. Skma arra is also there; and in that skma arra
there is the borrowed consciousness. Ignorant people refer to the skma arra part as
jvtma; wise people refer to the consciousness part as jvtma. If you are referring to the
skma arra part, jvtma travels from birth to birth. If you are referring to the
consciousness part, I will say jvtma is none other than the all-pervading paramtma.
Remember the example, when I show my finger here, either I can refer to the hand-part or I
can refer to the light-part. What is popularly taken, when the finger is shown here; popularly
taken thing is the hand-part; and if I am going to take the popular meaning, I have to accept
the movement; but if you are taking the light part, I can say this does not move. So I can say
that this moves. I can also say that this does not move. When I say that this moves; it refers
to the hand, when I say this does not move, it refers to the light.
Similarly we say jvtma travels; we also say jvtma never travels. Which is correct? Both are
correct. How can both be correct? It all depends upon what you understand by the word
jvtma; if you are referring to the skma arra part of jvtma, it travels. You are doing
radda for the travelling skma arra part of jvtma; at the same time, when I am
referring to the consciousness part of the jvtma, then I will say tat tvam asi. Na jyat
mriyat va kadacit, nitya; sarvagata; stnu, acala.
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When you take skma arra part, it is called primary meaning; when you take the
consciousness part, it is called the secondary meaning. If you take jvtma from primary
meaning standpoint, it travels. If you take jvtma from secondary meaning standpoint, it
does not travel. In Karma knda , primary meaning jvtma is taken; therefore radda
tarpaam. In vdnta, the secondary meaning jvtma is taken, therefore no radda, no
tarpaa, nothing is there.
If this distinction is not known; our scriptures are most confusing. Sometimes they say tma
does not go anywhere; nityam uddham karma; and then say do the radda, tarpaa, etc.
All these for what; So we have to ask the question; are you ignorant or wise. So it all
depends upon in which status I am.
Therefore here, he says: this jvtma which is the ahakra is sukhi and dukhi. So whether I
am ignorant or wise, you can easily detect. I have to only ask you a question, are you a happy
one or unhappy one. If I am a wise person, I will say; happiness or unhappiness? That all
belong to the mind alone; I am not the mind; I am the tma, which is beyond all these things.
If I can claim that, I am no more ahakra; I am no more ignorant; but majority of people
say, I am miserable, I am suffering. From that it is very clear, they are identified with what; the
ahakra; therefore this ahakra is; this jvtma is; the ignorant person jvtma is sukhi, is a
happy, when?
viaymnukly; when everything goes well. Husband is fine; fine means what; he
behaves as I want; that is called fine; wife is fine means what; she behaves as I want.
Everything is fine, when everything behaves as I want, including the weather. When I want
rain, it should rain and it is nice weather; When I do not want rain, it should not rain, it is nice
weather. That means my definition of niceness itself will vary from time to time. And when
everybody including planet and God and neighbours and children; everybody behaves as I
want; I call it nukly; and when there is nuklyam with regard to external conditions, I
am all bright; smile; smilo smile; you smile at people you know as well as those you do not
know. General smile. viaym nuklyam. We smile without reason also to ourselves.
viaym nukly sukham.
But viparyaye, When things are not going as I want, no smile; even if that person is well
known person, and he is smiling at me, no reciprocation. All these are struggles of what; the
jivtma, the ahakra, the skma arra pradhana jvtma ahakra.
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And then akarcrya says sukham dukha ca tat dharma. These ups and downs of
pleasure and pain belong to the skma arra pradhana jvtma, the ahakra alone. The
sukham and dukha belong to the skma arra pradhana jvtma; skma arra focused
jvtma, because whenever you say I am miserable you are referring to the skma arra
part alone, not to the caitanya part, because caitanya does not have any
sukham/dukha, any change at all. Just as whatever happens to the hand, light is not
affected. Therefore, skma arra pradhana jvtma has got sukham, dukha. And
sdhanndasya tmana na. None of them belong to the tma.
akarcrya quietly forgets the topic. Here he wants to talk about antma alone. He is not
supposed to cross the line, that yellow line is there. He has to confine to stla arra;
skma arra, kraa arra and after completing kraa arra, he should come to
tma. But akarcrya loves the tma so much, that unknowingly he transgresses as it
were and suddenly he says tmana (he has not talked about tma itself suddenly he comes
and tells) does not have sukham or dukha; that is finite pleasure and finite pain do not
belong to tma.
And then what is tma; sdhanndasya; tma has got permanent nanda; sdhannda. So
this we have to very carefully understand. In the previous line he says: tma does not have
sukham. Next line he says tma is external nanda. It does not have sukham but has
nandam.
So that means akarcrya means something by the word sukham, and he means
something else by the word nanda. What is the difference; we will study this more later.
But since this topic has come, I will like to indicate. All experiential pleasures are called
sukham. All experiential pleasures are called sukham. nanda is non-experiential. All
experiential pleasures are called sukham, nanda is non-experiential. nanda can never be
translated as any experiential pleasure because any experiential pleasure is finite. Why do
you say that any experiential pleasure is finite, because any experience is finite. Any
experience is finite. That is why we repeatedly assert, even the so-called nirvikalpaka samdhi
in which a person may experience the highest pleasure, that also we can call sukham only, we
cannot call it nanda.
Why, logic do you understand. You should think deeply. Without thinking if you are going on
saying something, vdnta will be misunderstood.
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In Nirvikalpaka amadhi, if a person experiences the highest bliss, it is a bliss experienced in

nirvikalpaka amadai, and those ygis themselves point out that I had the pleasure and now
I have come down. They call it amadhi avastha; and they call it dukha avastha later. And
they also say that after experiencing that highest bliss, when they come down, they feel so
much depressed and pain. Somebody says it is like scorpion stinging all over; why because,
that nanda was so wonderful, like coming out of air-conditioning room, in Madras May
weather. How would it be. Therefore we say that even the highest bliss that is experienced in
the most ecstatic state will come under sukham alone; it can never be called nanda.
Then what is nanda. It is not a particular experience, but it is nothing but puratvam
owned up by jna. It is nothing but puratvam. What is puratvam, I do not lack anything
in my life. It is a sense of puratvam; which is born out of knowledge and since the
knowledge is permanent, the puratvam is also permanent.
Therefore whenever we say tmnanda, it is not a particular experience; when we say

tmnanda, it means freedom from limitation. That's why Daynanda svmi nicely says:
tmnanda should be translated as anantam. Satyam is equal to Sat, jna is equal to cit;
nandam is equal to nanda. Sat-chit-nanda, how to translate? Satyam-jna-
anantam. So therefore, tma is nanda means tma is pra.
So therefore sdhanndasya tmana, for the ever pra, there is neither experiential
pleasure nor experiential pain; all the experiential pleasures belong to the ahakra alone. If
a person is interested in that, he approves of that; if he says I want to enjoy samdhi
nanda, let him enjoy. If you say I like dosai very much, eat it; what is wrong. But you
should remember that any experiential pleasure, subject to arrival and departure, belongs to
only nandamaya ka; it belongs to only skma arra; it belongs to only ahakra. It
should not be mistaken as tmnanda. Svmiji I have understood tmnanda; when I can
experience tmnanda you should never ask; because the moment you experience, it is no
more tmnanda, it is nothing but a mental state. A particular vrtti, you can enjoy by going
to any state; whether it is fourth state or fifth state; or United States; you can go to any state
and experience that nanda, enjoy that nanda as you want; but you should remember, it
also is pleasure, belonging to ahakra, and enjoy it remembering that this will also go
away. Then own up I am pra.
Continuing.
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|

||||
tmrthatvna hi prynviay na svata priya |
svata va hi sarvmtm priyatam yata
tata tm sadnand nsya dukha kadcana ||106||
In fact, the skma arra topic is over. akarcrya has to enter the topic of kraam
arra. But here there is a small diversion, and akarcrya is briefly talking about tma in
these two slka s, 106 and 107. Even though the real tma topic will have to come after
kraam arra topic is over; but between skma arra and kraa arra, Sankarcrya
takes a small diversion and briefly talks about tma. Why does he take this diversion,
because while talking about skma arra, he said all the pleasures belong to skma
arra; tma does not have sukham; tma is sada nanda svarpa he said and therefore
he wants to explain what is tmnanda.
So in the previous slka, he used the word sdhannda. That sdhannda word he wants to
explain in these two slks; by taking diversion and he is establishing in these two verses that
tma is nanda svarpa. By giving stuti prama, by giving yukti prama, by giving
anubhava prama, and also by giving the support of various crya. So ruti, anumnam,
pratyakam, aaidihyam. 4 pramams. ruti means vdas, anumnam means logic,
pratyakam means our own anubhava, and aaidhihyam means the words of great crya.
Through them akarcrya establishes tma is nanda svarpa, which we will see in the
next class.
Hari Om.
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036. Verses - 106 to 108
|

||||
tmrthatvna hi prynviay na svata priya |
svata va hi sarvmtm priyatam yata
tata tm sadnand nsya dukha kadcana ||106||
akarcrya is discussing the topic of antma, which is subdivided into three parts; the
stla, skma and kraa arra. The stla arra topic is over and skma arra topic is
also over with verse No.105 but while discussing skma arra, akarcrya added an
extra note, which is important and that is this skma arra alone receives the cidbhsa or
the reflected consciousness and because of this cidbhsa, the skma arra becomes a
sentient entity, capable of using the word aha. Thus a localised I is born because of
skma arra. Minus the skma arra, there is only a general all-pervading
consciousness, which cannot claim I. That is why during sleep, there is this smanya
caitanya, unlocated consciousness.
Therefore there is no aha in suupti. It is only because of the skma arra, which traps the
consciousness as it were, which confines the consciousness as it were, and therefore there is
a localised self-conscious entity, which is the sbhs skma arra, or to be more specific
sbhs antakraam. Either you can use the word skma arra itself; or within the
skma arra, antakraam places an important role, that sbhs antakraam is the
sentient-I and the localised-I is called jva; ahakra, pramta, kartah, bhkt, etc.
And it is this ahakra which is interacting with the world. The original consciousness can
never directly interact with the world. That is why during the sleep, the general consciousness
is there; smnya caitanya is there; it can never interact with the world. Only when the
smnya caitanya is enclosed as it were, it will become vyvahrika caitanya; like the
general space cannot be used for anything; therefore once you just land, what is first job; you
put an enclosure. The wall is not used by us; the wall is not used by us; but only the enclosed
space is used. Unenclosed general space is useless; whereas the enclosed space becomes a
container; a room, a hall; why, a stomach; these are all enclosures. So thus smnya
caitanya is a-vyavahrikam, via caitanya alone can be functional. That is called jvah,
pramta, karta, bhkt, ahakrah; and akarcrya says this ahakra has got sukha
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dukha anubhava. Otherwise known as sasra. So thus skma arra is the samsari
ahakra, with borrowed consciousness.
And while talking about this aspect, akarcrya made an extra statement, which is really
not required here; but he added an extra statement; what is that, the ahakra alone has got
sukha dukha anubhava, the original tma is free from temporary sukham and temporary
dukha; the original tma is sdhannda. I say this is not required here because, the
original tma has to be discussed later only; because still we are in which arra; skma
arra. After skma arra, he has to talk about kraa arra and only after kraa
arra, tma should come.
But akarcrya incidentally talks about tma, between skma arra and kraam
arra topic and therefore these two verses 106 and 107 are aside slks; off the record
slka s (like the politicians who says off-record statements, not to be reported in the
papers/media - in that only the original clues are there, the rest are only lies). So here is an
off-the record statement about the sdhannda svarpam of tma. He introduced this topic
is in 105; and he explains this in 106 and 107. Therefore these are to be eliminated from
skma arra; and this topic will be elaborated later, when the tma topic comes later.
And in the last class I said that in these two slks, akarcrya establishes tma, nanda
svarpa and to establish that, he is going to give four evidences or four pramams in
support of that. What are they: anumnam, rutihi; pratyakam, and aaidihyam.
rutipratyakam aaidihyam anumnam, what is come. Therefore anumnam, rutihi,
pratyakam, aaidihyam.
Anumnam means reasoning, rutihi means vdah; pratyakam means our own personal
experience; and aaidihyam means the words of crya. crya vachanam he is called
aaidihyam.
Of these four, anumna pramam is given. This is an important topic; a technical topic. We
have to understand properly.
What is the reasoning given. Reasoning is this. Whatever is an object of like, whatever is an
object of liking orlike, must be a source of nanda. Yatra yatra priya viayatvam, tatra tatra
nandatvam. Whatever is an object of liking, that is a source of happiness. Is'nt it so. If
anything I like, if I analyse why I like it, what do you find, because it gives me happiness.
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You say I like this music; the music gives me joy; and what is disliked; anything that is source
of sorrow is disliked by us. Anyway that is not the topic here; whatever I like is the source of
happiness. And the moment the object stops to be source of happiness, I stop my liking also.
That is why various gadgets I buy, I use it, as long as I am able to derive nanda from that, I
keep those gadgets; the moment it stops functioning, what I do; I sell it.
So therefore, what is the logic, this is called generalisation. or vyapthihi. Like yatra yatra
dumah; tatra tatra agnihi; wherever there is smoke, there is fire. This is called vyapthihi.
Similarly whichever object is an object of liking, that is a source of nanda. This is the
vyapthi. And based on the vyapthi, if you look at the entire creation, within the creation,
there are three things we like. Within the creation, there are three things we like.
What are the three things?
First, we like ourselves. We like ourselves. That is the first object of like which is not an
object; which is the subject. Self-love. Everybody loves oneself.
Then the second thing we like is the various goals we want to accomplish in life; all that goals
we like. Suppose you go to a particular shop and you want to buy a particular dress, why do
you want to buy that, because I like it. Purpose of liking may be different. For wearing it; or
for eating; purpose may be different; but I like it. You never buy a dress which you do not
like. Therefore all the goals of life you like, in Sasrkt they are called Saadyani; house, wife,
children. Therefore what is the second thing that we like; saadyani, the end.
And the third thing that we like is to accomplish that end; we use various means and those
means also we like. That is when we want to purchase a house, house we like; therefore we
want to purchase; and to purchase a house, we require what; money; and therefore I begin to
seek money; I want money; or even the bank I begin to like because they lend the money,
which I may return, may not return also, because of write off. Therefore the third thing that I
like is what: sdhanam.
So three things I like in life; aha, mama saadyani and tadartham sdanani. And you make
list of things you like, it will come under one of these three things alone. OK.
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And therefore what? since all these three are object of liking; vdnta concludes that all
these three are sources of nanda. Therefore aha nanda; why; priya viayatvt; griham
nanda; why; priya viayatvt; and griha prapyartham danam nanda; why; priya
viayatvt. Therefore all these three are nanda, because all these are objects of like. This is
the first step of reasoning.
Now we have to go to the second step of reasoning. What is that: If all these three are
nanda, because all these three I like, money I like, I like, who does not like, everybody likes
money, otherwise, why so much scam; everybody likes money because it is a means to
accomplish an end and everybody likes various end and everybody likes oneself. Therefore
all these three are nanda.
Now the next question is; if all these three are nanda, which is the highest nanda.
Sdhyam priyam, sdhanam priyam; tma priya; tu thriu madhye ka priya thamah;
ka nanda tama? How to find out, because people say that I love my child more than
myself; some say that I love the institution more than myself; some people say I love myself
more than the house and different people say differently, now we have to find out which is
the greatest source of nanda among these three.
So Vdnta gives next step of reasoning and that reasoning is whatever is unconditionally
liked alone must be the highest nanda. Whatever is conditionally liked must be lower
source of nanda. OK. I will explain it. You should have understood it; does not require
explanation. Still I will explain. When I like a means, is that liking of the means unconditional
or conditional. If you analyse, we will know that a means is liked only because it is a means
for that particular end.
Therefore the means is liked only until I accomplish the end. Once the end is accomplished,
the means loses its value. A dress is liked, until it serves the purpose; once it is no more
capable of serving the purpose, you dispose of.
Similarly this scooter is bought; not because you love the scooter; but because you want to
use it as a means to reach the places; as long as the scooter can help you reach the places,
you will keep it; the moment it stops running; not only you do not like it; you begin to look
upon as a source of nuisance. You want to dispose it off. And the cows; as long as they give
the milk; they are kept. The moment it stops giving milk; where do we send; all over. That's
why there are so many people trying to start gls to protect the cows which cannot give
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milk. They do not even want to consider and why cows; even parents have under that list; as
long as they are useful; they are kept; the moment they are not useful; because they are
useful for baby-sitting; many are used like that; both are going to office, therefore they want
somebody to look after the children free; baby-sitter; once the parents are not available even
for that; old age homes are coming.
So therefore a means is loved, only for the sake of end; once the end is reached; the means is
no more an object of love. Therefore that love is called sopdhika prema. Sopdhika prema
means conditional love; updhi means condition.
And whatever is an object of conditional love is only a secondary source of nanda; it is not
a primary source.
And then when you come to an end in itself; does a person loves an end for itself; or is that
love also conditional.
So we saw money is only conditionally loved; now we have got an end; what is the end;
house or car. And that end of the house, which we spend lot of money, worked for years
together; he got the house; how long he loves the house or when does he love the house;
when the house is giving him happiness and comfort; he will keep the house. The moment
the house becomes a nuisance or there is in the neighbourhood a slum area has come and
there is lot of noise; or no more water is available; some problem comes; I want to dispose of
that house also. In fact so many goals that I accomplished in life; I myself tried to dispose of
the moment they are not a source of happiness for myself. Why, people are disposing of
wives also; husbands also; what is divorce? What is the principle or the reason behind. He
himself chose that girl and fought with the parents and it was even out of religion; out of
caste marriage; and against the protest of all the people, this person married and a few
years' and then like the paper cup; the disposables syringes, wives and husbands have also
become disposable material. Again why: I loved, I got married; now, I do not love; therefore I
divorce. Therefore the so called end also are loved for what purpose; for one's own sake
alone.
Therefore vdnta says sdhanam is conditionally loved; sdhyam is conditionally loved; and
the condition is what; everything must be favourable to me; whatever is favourable I love;
whatever is not favourable, either I dispose of; or if I am forced to keep; I just curse that it is
my fate that I have to stay with these fellows; I do not reject physically but I reject
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psychologically. Thus the whole antma prapaja is accepted psychologically and when they
are favourable to me; the whole antma prapaja is rejected physically. If physically
impossible; mentally rejected. So therefore all these are what: conditional priya.
Therefore Vdnta says: they are all secondary source of nanda only. Then what is that
thing which is unconditionally loved. Whatever I reject; whatever I accept, one thing I accept
permanently; I never reject, houses are changed; cars are changed; nowadays even wives and
husbands are changed, but all these are for my love; tma alone is unconditionally loved.
Therefore tmani nirpadika prema.
Therefore only Brihadaranyaka upaiad spends one full chapter to convey this idea. Nava
are pathi kmaya pathi priyo bhavathi. The Upaiad ruthlessly makes this statement.
Nobody loves the wife for wife's sake. These are all the secrets not to be uttered outside.
That is why upaiads are called secret; one of the meanings of the upaiad is secret;
because if we come to know the secret, then so many problems will come. Nobody loves the
wife for wife's sake. Nobody loves the husband for husband's sake.

; ; , . .
na v ar jyyai kmya jy priy bhavati

na v ar putr kmya putr priy bhavanti
na v ar sarvasya kmya sarva priya bhavanti
tmanastu kmya sarva priya bhavati |
tatd putrt pry; vitt pry; anya pry, sarvasmat anantharam atma. atmnva priya
upsta.
tma alone is unconditionally loved. Therefore the conclusion is tma alone is the highest
nanda in the world. Nirpdhika prema viayatvaat tma, sada nanda svarpa. tma
sdhannda svarpa; nirpdhika prema viayatvaat vyathirekena antmavat. This is the
anumnam. That is given in the slka . It is called Maitreyi Brhmaam; in Brihadaranyaka;
there is a section called Maitreyi Brhmaam where Yajavalkya and Maitreyi have a vdantik
dialogue and in that Yajavalkya openly tells Maitreyi; Oh Maitreyi, you do not love these for
my sake; you love me for your sake only.
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And then Maitreyi says: then if tma is the superiormost; why cant you give me that tma
jna, because he has said that he is taking sanysa and going away. So Yajavalkya says
that I want to take sanysa and go away; and I am going to give you all my wealth to you.
And then Maitreyi says I do not want this wealth also; because even this wealth is
conditionally loved; and therefore it is also not the highest nanda. If nanda is the
highest nanda; please teach me. Then Yajavalkya says; you are the best wife; do not
mistake me; Best wife means not many wives and all; but Yajavalkya had two wives and
therefore he said best wife.
And you know why Yajavalkya loves Maitreyi, because Yajavalkya liked vdnta and he
wanted to teach vdnta to someone; and Maitreyi was willing to become his disciple; and
therefore he says; priyavatare sati priya bhashathe. You are asking for vdnta; therefore Ehi;
jaasva; .... nidhidyasvat. Vdnta class I am conducting and I do not want to go to Annanagar
and all and I can conduct the class in the house itself. Even Yajavalkya loves Maitreyi
because he wanted to teach Maitreyi and Maitreyi wanted to listen.
And he himself tells that the other wife called Ktyayani, she likes only all the material topics;
therefore I am going to give all the money to her; because she is interested in my money;
not in anything else and I want to give her the money and walk out. He tells the wife in the
Brihadrnayaka.
The second chapter and fourth chapter it is repeated; and akarcrya is summarising the
Maitreyi Brhmaam in three lines. These three lines are elaborated in Brihadarnayaka.
Now look at this line; very interesting. tmrthatvna hi pryn; everything is liked by me
only for my own personal benefit. Not for their own sake. The moment that is no more for
my personal benefit, either I try to physically reject, how many houses the parents say: if you
marry that girl, do not step in the house. Very same child, if the father has very dearly
brought up, he said that I love you more than myself; you are wonderful; all done, the
moment the child wants to marry someone he does not like, which the father does not like,
then the colour changes. I am not saying it is right or wrong. My question is not the moral
issue. Our philosophical topic.Whether the father should accept or not, I am not discussing
here. But what I want to say, the moment father finds his status in society, his family respect,
how will I face other family members when I go for my another wedding. At least worried
about that. How will introduce my son-in-law or daughter in law when I go for the marriage
in another house. How will I boldly introduce. What will happen. We are Dikshitar family.
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Thus you find that the colour changes, why because, I am bothered about my status.
Therefore it says tmrthatvna pryan; for my sake alone everything I like. Svata na priya.
Nothing is liked for its own sake.
So then a question will come. It is an aside topic. It is important, I am adding that. If self-love
is natural; and that alone is unconditional, and it appears as though we can never
unconditionally love the world at all; it appears world-love is conditional or not true at least;
how the scriptures talk about the universal love as the goal of life. Thus the upaiads seems
to contradict itself. The upaiads says one side; everybody loves the tma alone. And
others are not loved really. They are loved only when they are favourable to me. If that is the
nature of everyone; tmanasthu kmaya sarva priya bhavathi is a natural fact; how come
the Upaiads talks about universal love as the ultimate goal.
The upaiads says it is possible under one condition. And it is possible only under that one
condition. That also he said in Maitreyi Brhmaam itself. Maitreyi Brhmaam expects this
question from an intelligent student. How can I practice universal love, if self-love is natural.
The upaiads says that universal love is possible only when I can see the whole universe;
can you fill up the blanks; when I can see the whole universe as tma. Maitreyi Brhmaam
itself says:
, , , ,
idam brahma idam katram, im lk im lks, im dv, imni sarv bhtni, itagum
sarva yataya
For a wise man, there is no antma, because he has discovered that antma is kryam; tma
is kraam; therefore the essence of antma is tma alone. Because the essence of kryam is
kraam; since I am the universal cause, since the universe has come out of me; maiva
sakalam jtam; mayi sarva prathiitha, the wave cannot love another love; as long as the
other wave stands separate; but once the wave understands I am water, then the wave can
say all the other waves are nothing but me, the water; and if everything sarva bhuttma
bhuttma; sarva bhtstam tmaanam, sarva bhtni chtmani. Therefore in the vision of a
jni, there is no world other than tma. Therefore he also has self-love only. But the self has
become capital S. What do you mean capital S? It includes the whole creation. Therefore the
self-love is equal to the universal love, in the case of a jni; Self-love is petty-love in the
case of a ajni. That is an aside topic.
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Now let us come to the topic. tmarthatvene sreyan svataha na priya. Nothing is liked for its
own sake, whereas what about tma. tma tu priyatama; everything else is not priya
thamah; they are liked but they are not superlatively liked; priya thama, thama indicates
superlative only. All the other things are what? priyam. In fact we can say, sdhanam priyam;
sdhyam priya tharam; thara is comparative meaning and tma priya thama. Means is
priya, an end is priya tharam; and tma is priya thamam; and therefore it is the greatest
source of nanda.
That is what it says: sarvem; for everyone, tma is the maximum loved and for whose sake;
I love myself for the sake of wife; you do not say; I love the wife for my sake; but I love myself
for whose sake? my sake; unconditionally. Therefore svata va, unconditionally everyone
likes the self and not only it is unconditional, another thing is also important, it is universal.
With regard to a house, one person may like it; another person dislike it. No object in the
creation is universally liked. So western music; object of like or dislike. In the same house,
teenagers will be blaring; and the parents who are pure carnatic musicians; they will be
cursing themselves that they have got a son like this and keep their hands on the head. They
do not like; but the children, they do not like the carnatic; and fine; and if I go to some
house, they call the child; please repeat the sthoram to Svmiji; it will not do that and will
sing some cinema song; athanda, ithanda, etc. and many new songs like that have come and
I am not up-to-date; poor mother has taught Gajananam Bht; but the child is saying
Athanda, Ithanda; and not gajananam bht.
Therefore what is an object of like for one; you know they say, what is food for one is poison
for other. That is why business is possible one is ready to sell and another is ready to buy.
And Daynanda svmi nicely says that in any road, two way traffic is there. One is running
away from there; another person equally speedily is running in that direction. Both are
running speedily. One is priya viaya; for another person it is dva viaya. So one
Canadian lady, who studied Vdnta in Coimbatore ram for three years; she says I have
done ppam, I am born in Canada and I have to live in Canada, and I am praying to Lord,
when will I get an opportunity to come to India and settle. And she writes a letter from
there; I am sitting on the 24th floor of some hotel; and I am seeing people running here and
there; such a materialistic life; what sin I have done, I have to come to India. I am daily
praying. So one wants to run away from Canada and come to India whereas in India, people
are waiting for the Canadian passport. They want to run to that country, before the child is
born, because when the child is born, natural citizenship you will get. Indians are crazy about
Canadian and American citizenships and there are people; I thought it is surprising that
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someone likes to come here with all these mosquitoes around; that people have not lived in
India with all the mosquitoes; and that people can how can they like this unhygenic, terribly
corrupt country; and I am surprised that there are people who like this country, just for the
sake of Vdnta.
What I want to say is: any other thing in the world is not universally liked. But tma is the
only thing which is universally and unconditionally liked.
And therefore what; sata tma sdhannda; therefore tma is sdhannda; ever nanda
svarpa; and this highest nanda svarpa and therefore what: asya dukham kadcana nsti
and therefore tma is pure unalloyed nanda. This is also very important to note. Every
other thing is conditionally nanda means what; when that condition is gone; the very same
thing becomes the source of unhappiness.
Suppose you are getting a motor bike; and when you are having a ride and it is functioning
fine, it is very good; Suppose it stops; you have to push it; to that mechanic shop; that very
same motorbike becomes a headache. And you are walking to Kedarnath; you have got a
rain coat; when the rain comes; rain coat is wonderful; but when there is no rain; this rain
coat becomes bram; Why you go to rain coat; our own hands and legs are wonderful; as
long as they are healthy, but the moment they are not healthy, they become bram. Even
the mind as long as it is healthy, aantasya man brah; thus everything is a source of
nanda, but it is source of dukha also; whereas tma is source of nanda alone; never a
source of dukham; therefore it is dukha rahita nanda; nanda ghanaha.
Continuing.
|
|||
yatsuuptau nirviaya tmnand:'nubhyat |
ruti pratyakamaitihyamanumna ca jgrati ||107|
So in the previous slka, logic was given. tma sdhannda. nirpadadika priya viayatvt
vyathirekea antmavat. This is the reasoning in technical language; but to put in simple
form, tma is nanda svarpa, because it is universally unconditionally liked.
Now having talked about anumna evidence, now akarcrya comes to pratyaka
pramam. This is the most powerful one; pratyaka prama means what; our own personal
experience. And what is that personal experience; suupti; deep-sleep state is the personal
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experience. Deep-sleep is one thing everybody likes; universally and unconditionally. Deep
sleep is one thing everybody likes universally and unconditionally. How do you know.
Because the preparations he does for sleeping; the bed is all done nicely; the pillow, with this
foam and that foam; the pillow must be of proper height, so much research has gone into it;
pillow research is done; bed research is done and bedroom and air-conditioning; mosquito
avoidance so many coils and ointments; all kinds of things; we spend a lot of money for what
purpose; again for sleeping and everybody loves to go to sleep; and nobody loves to get up
from sleep.
Therefore the first thing when you wake up is look at the time. To see that whether you can
snatch a few more minutes of sleep. you feel that you can sleep 10 more minutes today,
because you do not have that extra job; and it becomes one and hour hours; and therefore
sleep is one thing unconditionally and universally liked and when the sleep does not come
because of any reason; it becomes such a big problem; a person can go crazy.
And if the sleep is the source of nanda; what is available in sleep. There is only one thing
available in sleep; and that is I the ctana tatvam; the consciousness principle; other than the
consciousness principle nothing else is available in sleep.
The entire world is not available; because the sense organs are not functioning; the world is
folded. So sleep-nanda cannot come from music. In sleep my nanda is not coming from
music, because ears are not functioning. Not from my children because, children are not
available. Not even from my physical body, because it is not identified with. Not even from
my knowledge, because intellect is resolved. Not even by day-dreaming, because mind is
resolved. In sleep what nanda comes, if you analyse, it does not come from anywhere, it is
tmnanda alone; there is no viaya there; viaya means what, other than tma anything.
Therefore sleep-nanda is called nirviaya nanda. For tmnanda, another name is

nirviaya nanda. And nanda which has not come from outside, but it comes from myself
alone. Therefore, akarcrya says suuptau, nirviaya tmnanda anubhuyata. There is
nanda coming from oneself; which is not coming from any viaya; it is not sensory
pleasure.
So thus he has talked about anumnam and pratyaka pramam. akarcrya does not
give the ruti pramam; that we have to supply. akarcrya takes for granted or he will
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be explaining later as I said; this is only an aside topic and therefore he does not quote; the
ruti pramam or vda pramam we have many; well known one is
nanda tma; brahma puccham prathia; satya priyamva shiraha; modo daki pakshaha;
pramoda uttara pakshaha; nanda tma. Brahma puccham prathia.
So this is ruti evidence to show that tma is nanda svarpa. So three is finished.
And the last one is aithihyam; aithihyam is what; the statement of crya; all the prakaraa
granths. In Paja dai,
ihamtm parnanda paraprmaspada yata |

m na bhva hi bhysamiti prmtmankyat || 8 ||
tatprmtmarthamanyatra naivamanyrthamtmani |
atastatparama tna paramnandattmana || 9 || prathama | tattvavivkaprakaraam
So Vidyranya svmi is giving and any other crya also we can take. Of course akarcrya
will not quote Vidyranya because Vidyranya is of later origin; for us we can take anything;
or even Rmayana, Mahbharata; everywhere tma nanda svarpa is said. And therefore
aithihyam.
So therefore akarcrya concludes; rutihi, pratyakam, aithihyam, anumnam ca. Thus

four pramams; of which two are given by akarcrya; two are to be supplied by us. Thus
all the four evidences jgrati; jgrati means reveals that tma is sdhannda svarpa.
Continuing.

|

||||
avyaktanmn paramaakti
andyavidy trigutmik par |
krynumy sudhiyaiva my
yay jagatsarvaida prasyat ||108||
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So with the previous slka, the skma arra topic is over; which started from verse no.92.
From 92 to 107 is skma arra. And there also, the last two slka s are not exactly skma
arra; but it is an aside topic of tma; but it is only discussed as an incidental topic of
skma arra only and that is over with the previous slka.
Now from 108 onwards, we are entering the kraam arra topic, which is the third part of
antma; and this is discussed up to verse No.123. 108 to 123 is the topic of kraa arra.
This is a subtle topic and therefore akarcrya just discusses this also elaborately.
To put it in simple form; the kraam arra, as the very name shows, it is the kraam for
stla and skma arra. So the two arras, the physical and subtle body are born out of
kraam arra alone; which means before the two bodies are born; that means at the time
of pralaya klam, before the sri came into being, all our bodies, and all our mind; when you
say skma arra, you have to take the mind mainly; all our bodies and all our minds were
there even during pralaya; but not in this condition but in its seed condition; just as a huge
tree was there before in seed condition and that seed condition of body and mind is called
kraa arra.
And during the sri, the kraa arra sprouts into stla skma arra and during
pralaya and again it comes back to seed condition. Thus the seed and tree and again to
seed; Expansion and contraction. Evolution and involution. This is called the whole creation. It
does not have a beginning or end; it is an eternal cyclic process. Therefore we are eternally
present, either in expanded form or in contracted form. It is this kraa arra which is
going to be elaborately discussed, which we will see in the next class.
Hari Om.
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037. Verse 108

|

||||
avyaktanmn paramaakti
andyavidy trigutmik par |
krynumy sudhiyaiva my
yay jagatsarvaida prasyat ||108||
After talking about the stla arra and skma arra, as part of antma, now
akarcrya is entering into kraa arra, which is the final part of antma. And as I said
in the last class, kraa arra can be defined as the potential form of stla and skma
arra, because we have to remember the basic law that the matter can never be produced
or destroyed.
So when you are destroying matter, it is only getting converted into subtler forms or
unmanifest form; and from the unmanifest form, again it can come to manifestation; just as
they talk about matter getting converted into energy; and energy can get reconverted into
matter; in the stra they say, matter has got manifest form; yachta rpam; and when the
matter is destroyed; it goes back to unmanifest form; or avaykta rpam.
Extending this principle, the stra says that all the stla arra; all the skma arra must
have been there once upon a time; in potential form; and from that potential condition
alone, all our stla and skma arra can come into being. Not only they could have been
in potential form before, when the world is destroyed totally again; that is at the time of
pralaya; according to stra, the world again will go back to unmanifest condition. Thus the
procedure is unmanifest to manifest and again manifest to unmanifest. As we saw in the Gt:
|
||- ||
avyaktd vyaktaya sarv prabhavantyahargam |

rtrygam pralyant tatraivvyaktasajak ||8- 18||
|
||- ||
avyaktdni bhtni vyaktamadhyni bhrata |
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avyaktanidhannyva tatra k paridvan ||2- 28||
The creation comes from the unmanifest and goes back to the unmanifest and the
unmanifest is called kraam and the manifest is called kryam. So stla and skma arra
are called karyam product; stla and skma arras are called karyam or product and their
unmanifest condition is called kraam; and therefore kraa arra. Therefore at the time
of pralaya; all, not only one; all the stla and skma arra were there in kraa form;
and this kraa condition is called kraa arra.
And it is this kraa arra which is being defined in all these slka s; beginning from verse
No.108 to verse No. 123. Kraa arra and if kraa arra is the potential form of our
stla skma arra; we can extend this same principle to the macrocosmic level also; that
is the samati level also and if you extend to the samati level; what you will have to say. This
stla and skma prapaja are the products and all the stla skma prapajas must have
been there in potential form, which includes stla skma bhtni. Even the gross elements
and subtle elements must have existed in potential form. What name can be given for it;
kraa prapaja. Thus at the vyati level; we use the word kraa arra; at the amati
level, we use the word kraa prapaja.
Now when we talk about the kraa level or state of existence, even though we use the word
kraa arra and kraa prapaja, really speaking, at the kraa level; the microcosm
macrocosm division is very evident. The micro-macro division is evident
Now, when we talk about the kraa level or state of existence, even though we use the
word kraa arra and kraa prapaja, really speaking, at the kraa level; the
microcosm-macrocosm division is not very evident. The micro-macro division is evident at
stla level; it is evident at skma level; I can talk about individual body and total creation. I
can talk about individual mind and total mind; but at the kraa level; even though individual
and total must be there; but it will not be evident; because the very kraam is what:
avyaktha, unmanifest.
And therefore in the stra, we have got two approaches. In one approach, they make a
division between kraam arra and kraa prapaja; that is one approach. There is
another approach in which they do not make this distinction, because this distinction is not
evident. If you want an example, the nearest experiential example I can give is what: during
the waking state I can experience the division, during the dream state, I can experience the
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division, but in the sleep state, where everything has gone to unmanifest potential condition,
I cannot experience the division between me and the world, the division between the micro
and macro. That is why kraa avastha is called nirvikalpaka avastha. Nirvikalpaka avastha.
And therefore here the author of Vivkacmai is not going to distinguish kraa arra
and kraa prapaja; he is going to treat both of them as identical. Therefore here we are
going to discuss the kraa arra as identical with kraa prapaja; micro-macro division is
not maintained here. It is indiscriminately used by the author.
And therefore here what is the topic of discussion. The topic is kraa arra; otherwise
called kraa prapaja. And kraa arra is called by another name, that is avidy and
kraa prapaja is called by another name, mya. Kraa arra is known by another name,
avidy; and kraa prapaja is known by another name, mya. And in this portion; the author
is not going to distinguish avidy and mya; they are going to be synonymously treated. And
what is the logic behind it; because at kraa level; distinctions are not going to be done;
therefore in this portion avidy is equal to mya.
With this background, we have to study the kraa arra; that is why the author is going to
introduce mya while discussing kraa arra. Now we will take the verse one by one,
every word, one by one. Every word in this portion is very very significant.
So what is kraa arra otherwise called: mya. And why it is called mya will be explained
in the next slka. Therefore I am not giving you the significance of the word mya. We will
see in the next slka. In this slka we will take, kraa arra is equal to mya. The potential
form of all the products. And this mya is avyakta nmn; it has got a name that is avyaktam.
Kraa arra has got one name, mya and it has got another name, avyaktam.
Why it is called avyaktam, you can very easily infer; Avyaktam means unmanifest; potential
seed condition. Therefore in seed form of matter, distinctions are not clear. That is why even
scientists when they are trying to understand the world, they are able to clearly know when it
is in the stla condition; the gross condition. When they are probing more and more;
element become molecules; molecules become atom; atom becomes sub-atomic particles;
and as they go on dividing, things becomes hazier and hazier and they begin to say that we
are not able to clearly define things and even they say we will not be able to define. We are
not able to define means what; then at least there is a hope that it could be defined in the
future; now that hope is also leaving and we will not be able to define.
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Therefore uncertainty principle is to set to come; why because it is not available for our
organs. And therefore avyaktam means indriya agcaram, beyond instruments of analysis.
Therefore it is called avayakta nmn;
And then what is the next feature of kraam arra; all definitions of kraa arra please
remember; One word is mya; another word is avyaktam;
What is the third word? paramaakti. paramaakti; akti means power because when
matter is reduced into energy, what do we call it; power. That is why we say. No power in
home today; you need not have to say that; because you can say that today power is there
today; because the no power situation is more!!. Therefore, when you reduce matter into
energy; it is called akti; and you know that any power has to be located in some powerful
locus. Power means you ask the question; speaking power. you do not feel the speaking
power; existing independently, it is located in whom; the speaker. Writing power is located in
the writer. Walking power is located in the walker. Therefore any power has to be in some
powerful. Any akti has to be wielded by some aktimn.
And what is that locus in which the whole power is located. parama; the consciousness
principle known as Brahman, known as tma; about which we will study later.
Therefore paramasya Brhmaa akti is what: the entire potential creation. Potential
creation means what all the kraa arra and all the kraa prapaja; they are all power
located in Brahman. Therefore what is the third word for kraa arra. akti.
Every word is significant. Mya is a significant word; avyaktam is a significant word; akti is a
significant word;
And the word akti has got another significance and that is whenever we talk about any
akti, we can never think of it independently. It is always dependent on some one. As I said,
speaking power; writing power; walking power; hearing power; thinking power, any akti if
you say, you cannot think it independently; therefore any akti cannot exist independently.
Svatantra satta nsti; it has to depend upon what; some locus. And therefore, the
dependence of matter is indicated here.
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According to vdnta, matter can never exist independently; it has to depend upon a
conscious principle, unlike science. According to science, matter is independently existent;
and consciousness is born out of matter; it is a brainy phenomenon they say.
Either in the brain or in the neuron or self; the consciousness is a fleeting phenomenon
occurring in the brain cells or neurons and the consciousness phenomenon will come and
go; but the matter will remain. This is the basic dichotomy or division between science and
vdnta. For science matter is fundamental; consciousness is a fleeting phenomenon.
Suppose a big calamity takes place in the universe. Earth collides with another planet. All the
living beings die. According to science, life is gone; sentiency is gone; consciousness is gone;
what will remain; matter will remain; life will come and go; in fact, according to evolution,
they will say, life is only recently originated. In that too human beings are very recent.
Originally what come. Unicellular organisms existed for long time; which itself came only
recently. Then human beings came yesterday. So what is science. Matter is basic and
consciousness is a fleeting phenomenon in matter.
And according to vdnta, the whole thing is reversed. It says matter is only a akti; a
potential; it is in consciousness and this potential alone manifests as the universe; universe
appears and disappears; where in Consciousness. Universe appears and disappears in
consciousness. And this appearance power is there in consciousness. That is why our stra is
called spiritual science; all the other sciences are called material science. What we study is
spirituality; what they study is materialism; but unfortunately the problem is that the
consciousness is the basic stuff; is a information we gather from stra alone. Science has
never been able to prove this fact by using scientific methods of analysis. And since
scientists wants to prove this, through their own scientific methods of analysis; which they
have not been able to and which we do not know, whether they will ever be able to,
scientists will always have a problem with regard to this thing; whereas this information we
gather from where; not by pratyaka, not by anumna; but from the Upaiads stra.
And therefore based on that stram, akarcrya reveals the nature of matter as power;
which is dependent on a conscious principle alone. Consciousness is first; matter is later.
Therefore paramaakti.
Then what is the next feature. andyavidy. It is andhi; it does not have a beginning. It
means what; kraa arra otherwise called mya otherwise called avyaktam otherwise
called the akti, all are synonymous, it does not have a beginning. If at all we are talking
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about creation; creation is not beginning of matter, creation is the beginning of the
manifestation of matter; this manifestation; we are calling creation. So creation is not there;
because matter cannot be what; cannot be created.
Therefore creation is a misnomer; It is a wrong word to use. Therefore the world is never
created and matter can never be created.
Then what is the meaning of creation. The unmanifest world when it gets manifested, that
manifestation is called creation. It is like the creation of this hall. This hall was everytime
there; because what is this hall; it is matter; and it was already there; iron was there; wood
was there; bricks was there; cement was there; but not in this particular form; and when it
manifests in this particular form; why do we say manifest; because the form was potentially
there; what was not there; we cannot create. What is potential alone can be brought out
even by the most ingenious creator. Howsoever much you squeeze the sand, you will never
get water out of it, nor oil. What is potential alone can be manifested and therefore Andi.
So andi means what; beginningless, uncreated.
Then the next significant word is avidy; so here the word avidy is not to be translated as
ignorance, because the word ignorance we have got certain orientation; ignorance is a
condition of the mind we know; but we are talking about an avidy; which is the cause of the
mind itself. We are not talking about the condition of the mind; but we are talking about the
very cause the mind. Therefore the word avidy is a technical word; it is a paribh abda;
what is the meaning of the word: avidy; different meanings are given. I will give you only
one significance for this word, which the commentator gives here. That is that which does
not have independent existence. Because according to vdnta; matter cannot exist
independent of consciousness. Consciousness lends existence to matter. And how do you
get this meaning. Avidy, which is derived from the root, vid, to exist. So the congrugation
for the Sasrkt students; vidyte; to exist; avidy means that which does not exist in
independently. If you want an example, it is exactly like saying the desk is: in fact we can say,
the desk is avidy. In that desk, avidy you can call. How, can you understand? I will give you
a hint. When you say here is a desk; I will ask you a question. Is this desk or wood; because
we use two words; wood is one word; another word is desk; two words are there.
Corresponding to these two words, do you two objects here; you do not have two objects;
the substance is what; only the wood. Desk is a word I use; it does not have a substantiality
of its own; the weight belongs to the wood alone; desk does not have even point
0.00000000; it is avidy; svata na vidyte iti avidy. How to say in Sasrkt. svata na
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vidyte iti avidy. . It does not

have substantiality of its own.
And according to vdnta, matter does not have the substantiality of its own; matter is non-
substantial according to vdnta. Then what is the substance behind matter. Vdnta is
always upside down; we always think that matter is substantial; we say come and see; it is
substantial and it has also got weight; it is substantial; solid substantial; vdnta says upside
down.
Consciousness what we say: we are even doubtful of its existence. That seems to be non-
substantial; vdnta reverses the whole process and says: Conciousness is the stuff of the
universe; the substance of the universe; matter is only a name or a form which is avidy.
Therefore avyaktam, mya, akti; avidy, all these are different names of what; kraa
arra; i.e. the subject matter of discussion, please remember that. stla arra over;
skma arra is over. we are discussing kraa arra.
Then the next word in the third line is Mya; which I have already told in the beginning itself;
it is called mya. The significance of the word mya will be given in the next slka and
therefore I will do that there.
Then the next word in the third line is krynumy; krynumy. Krynumy it is never
perceptible; it is only inferable. The avyaktha avastha, the kraa avastha is never perceptible;
but it is only inferable. Because suppose the whole creation is resolved; we say avyakta
avastha will be there. Isn't it? Avyaktam, kraam, mya, etc. Now, will you be able to go and
see that avastha; because when we are talking about the resolution of the whole world, it
includes the resolution of your body-mind complex itself. Your own sense organs
themselves. So when we are talking about a state of sense-organ-resolution, to see how will
it be, how will it be possible for your sense organs? Not possible. Therefore if I have to talk
about that state, it should be based on what; inferential alone; supported of course by the
stra. stra and stra based inference.
And what is the inference. I see that when anything is destroyed, it does not become non-
existent; as they say, when a candle burns, nothing is lost. It is one statement given. When a
candle burns, nothing is lost. What does that mean. You do not totally destroy anything.
What is destruction. Changing its condition from the clearly visible manifest form to the
unmanifest form; if you burn the desk what will happen; ash will be there. And what is the
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condition of ash; you cannot say; all the distinction of leg, top, draw, etc. If you destroy the
ashes also, what will happen. It will turn into earth.
If you destroy matter completely, as they do in nuclear explosion; it gets converted into what:
enormous energy. Therefore we have seen from our experience that whenever a thing is
destroyed; it goes to unmanifest form.
From this what do we infer. If the world is destroyed, it will go back to unmanifest form only
That is inference no.1.
And the second inference which is more important is: nothing comes out of nothing.
Nothing comes out of nothing. If I want a clock, I require some resource, raw material.
Without raw material, if you can create things, how much more convenient it would be.
We can start from the basic need; food; cereals. cost of paruppu, ulundu, etc. (if one is a
sanysi, one does not know the cost of these things; oil, etc. you have just to eat, this is one
of the advantages of being a sanysi. )
So therefore people talk about the increase of the price, why, because you cannot get food
from nothing. If this is my perceptional experience, in the case of every creation, you have to
extend this principle to the cosmos as a whole. That means what; if the cosmos is a product,
kryam, from the karyam, what can I infer, a kraam can be inferred from kryam; therefore
kraam is called what: krya anumyam.
And why should you go for inference. Why should you go for inference. because it is not
perceptible. It is not perceptible. There was a great great great grandfather for you. Why do
I infer. That is why I use the word kollu tattha. If I say tattha, you say that he is still there.
Therefore kollu tattha. So thattha's thatta's thattha is there; I have to infer; why because I do
not perceive him; and what is the basis of inference. You cannot exist without that tattha.
And therefore what is mya, krya anumya; mya is never pratyakam. Mya is never
pratyakam. akti is never pratyakam. Avyaktam is never pratyakam. That avyaktam is
never pratyakam you need not say, because what is not pratyakam is called avyaktam. If it
is pratyakam we will not call it avyaktam, what we will call it; vyaktham. If you ask whether
avyaktam is pratyakam is like asking what time is the 12 noon train.
Similarly here also, anumya. But the inference can be done by whom; sudhiya; by an
intelligent person who knows the basic law. What is that; nothing can be created out of
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nothing. This basic law who knows he alone knows that the creation was there before also in
potential form. Sudhiya means by a intelligent person.
va; va should go with anumya va. it can be inferred only; that means it can never be
perceived. So even if you ask a scientist what was there before the big bang; he will scratch
his head; he cannot clearly see what was there; he can try to infer something. sudhiya krya
anumya va. These are the descriptions of kraa arra or kraa prapaja.
And then in the final line, akarcrya says: that yaya from this kraa avasatha alone, idam
jagat prasyat; the whole universe is born; out of this kraa avastha alone. I am not using
the word arra consciously. We cannot say that the whole creation came out of kraa
arra. kraa arra if you say, only stla skma arra can come out of it; therefore we
will use a loose word which will include both vyati and amati; because at kraa level, we
are not distinguishing between vyati and amati.
Therefore I am using the word out of this kraa avastha; the whole universe is gone; which
consists of both the stla skma arras and also stla skma prapajam. Everything is
born out of this kraa avastha. And if you want to get some kind of an experience of that
avastha, because many people query how will it be; kraa arra is the difficult thing for
everyone; Svmiji, even the tma is understandable; but the kraa arra. kraa arra
we are not able to understand; mya we are not able to understand.
So if you want to know, how it will be; Bhagavn has given you a taste of that avastha and we
daily go through that; what is that; the deep-sleep state is the nearest to the pralaya state
experientially, because there you do not feel yourselves as a distinct individual; you do not
feel the world as a distinct entity, your knowledge, your ignorance, your emotions; your
problems, everything; you do not experience. Then can you say nothing is there; there is a
vdhi called shnya vdhi; based on the sleep experience he says nothing was there in the
beginning. Can you say as nothingness; we do not call it as nothingness because, if we say it
is nothingness, you will never wake up because from nothingness what can come; nothing
can come.
And therefore your worries; your knowledge, your ignorance; were all in potential condition.
So whenever you wake up, you take up your own worries and problems. In sleep the word
, individuality is not there. So the nearest experience of the Mya is deep sleep state.
That is why mya there is another word in stra; suupti; or mah suupti; another name
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for mya is suupti; or mah suupti; because that is the nearest experience that you can
have as an individual. So therefore yay; so yay means yay myaya, because of this mya
alone, out of this mya alone, idam jagate prasyat. prasyat means is born.
Continuing.

|

||||
sannpyaannpyubhaytmik n
bhinnpyabhinnpyubhaytmik n |
sgpyanag hyubhaytmik n
mahdbhut:'nirvacanyarp ||109||
So in verse No.108, I have left out one word; Mya; OK. trigutmik par. In fact,
trigutmik is very significant word. This we will be elaborating later; anyway I will give the
required meaning in this context.
This mya which is the cause of this universe has got three features, or three faculties;
trigutmik; how do we know that it has got these three faculties; because we cannot
clearly see it; because it is avyaktam we have said. If it is avyaktam, avyaktam invisible,
impercitible; potential, etc. how do you talk about the triguas. How can you ascribe the
triguas on something which you cannot see.
From the nature of the product, we can infer the features of the cause; because we know the
features of the cause inhere the effect. In Sasrkt we have a fall; kraa gua; kraa gu
kary anuvartant; the features of the cause pervade the effect. And that is why we say:
parents' character are there in the children. The physical body level you can see either
father's feature or mothers' features or the mixed features. In the body he will be like the
father and in thinking like the mother, or vice versa. So you find that. So you say that he is a
replica of his father/mother. All these expressions are there. Even certain diseases are like
that. We say that predisposition is there. Generationally if there is diabetics, then they say
better be careful. Similarly heart problem, cholesterol problem etc. etc. If this you can see,
Mya's features also can be inferred from the features of the universe.
And the features of the universe have been broadly classified into three features. The feature
of activity, kriya akti; activity faculty, because of which it functions and does varieties of
actions. The inert things of creation do their own actions and sentient living beings they are
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capable of doing thoughtful actions; physical body is able to do its actions; mind is able to
do its actions; it is called kriya akti.
Then the next one is jna akti; the capacity to know; which we are finding in the skma
arra especially, the mind, jnndriyni, the intellect, the organs have got the capacity to
know. It is called jna akti; kriya akti.
Now the third one you will say icch akti; you should take that here; then the third one is
called dravya akti; which means the inertia, which is the opposite of or the absence of
previous two akti. Neither there is kriya nor there is jna; it is inertia. In fact if you look
at the creation, you will easily find a gradation; if you look at the human being, he has got
jna akti to full capacity to know; which makes the human beings superior to all others.
Elephant is so huge an elephant but an human being handles the elephant, because of what,
his intelligence. He conquers everything, because of his intelligence. Bhagavn has given
defensive weapons to all the animals. It might be the nails or the horns or thrones or poison.
But for human beings nothing is there; you know why; because Bhagavn gave buddhi with
which we can defend. So in human beings if jna akti is predominant, as you go to lower
form of being, jna akti becomes lesser and lesser.
And when you go to plant, they are almost like inert. I use the word almost. That is why some
religion say even the plants do not have soul. They do not have a soul at all. That is why they
are treated almost as an inert thing. They say that even to animals. The cock; it is there for
my food; and not for the exhaustion of its puya ppam. So maanu, maadu, etc. are all
treated like that as insentient being for our food.
And similarly kriya akti you can find that in the human beings it is there, but gradually it
becomes lesser and lesser leading up to a blank and then if you take an inert object like a
stone etc. it does not have the capacity to either know nor does it have the capacity to do
any action by itself.
You do not find the desk, thank god, going for a walk. If the desk starts shaking the leg, like
you do, in the midst of the class, saying that I have been standing for so long and I have to
adjust my leg, etc. Then problem. It has got draya akti only. And as you go to plant animal
etc. thus the whole creation has got these three faculties in different proportions. Even we
have got inertia.
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Even we got a lot of inertia. That is why the problem in getting up in the morning itself.
At that time, no knowledge, at the time of sleeping, our kriya akti is not functioning, our
jna akti is not functioning, we are all draya as it were; therefore proportional difference
is there. Since these differences are there in the prapaja; in the mya, there must be
corresponding faculty. Therefore we call them satva gua representing jna akti; raj
gua representing kriya akti; tam gua representing draya akti. Therefore it is called
trigutmik. trigutmik mya. We have seen it in Tatva Bdha. Brahmasraya satvarja
stam trigutmik mya asthi.
Last one more word, para. para means superior. Superior to what; where careful. Not
superior to tma. It can never be superior to tma, because it is dependent on tma;
and therefore it is never superior to tma, whereas it is superior to the entire creation which
is its product.
So myadi kraam is superior to the prapaja, which is the kryam. Mya is like parent;
prapaja is like the child; always the child should respect the parents; mtru dv bhava;
pitru dv bhava. Since mya is like our mother, we have to respect it; that is why it is called
para. tma is called partpara paramevara. You sing it; Maya is para; Brahman is partpara.
Hari Om.
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038. Verses 108 to 110
From this verse onwards, akarcrya is discussing kraa arra. So from verse this
No.108 onwards, akarcrya enters to the kraa arra topic which the third and final
part of antma; and he talked about different features of kraa arra. Firstly it is called
avayktam and another name of it is akti; then the third name is avidy, and the fourth
name is trigutmika. All these four names are significant names; each name reveals its
specific feature.
It is called avyaktam, because in the unmanifest form, undifferentiated form.
It is known as akti because, it has got the potential to manifest as the creation; and
not only that, as akti or the power it cannot exist independent of a wielder of that
power. No power can exist independent of its wielder.
Therefore the word akti indicates its creative power; it also indicates that it is a
dependent principle.
Then the word avidy is also a significant word. It has got two different meanings;
one meaning we will see later; another meaning is it does not have an existence of its
own. Svaya na vidyte iti avidy. By itself it does not exist; for example, pot can be
called avidy, because pot cannot exist independent of the material out of which it is
made. In fact, any product is avidy. Because any product does not exist independent
of the raw material. Therefore desk is avidy; vase is avidy; the whole prapaja is
avidy, according to us.
Then the fourth expression is triguatmika, which we saw and which akarcrya
himself will elaborate later; it consists of three guas. And when the three guas are
equilibrium in a balanced condition, it is called pralaya, and when the creation has
to originate, the equilibrium of the three guas is disturbed. The very disturbance is
called the process of creation. And the whole creation is nothing but the three guas
in inequilibrium. So prapaja is in three guas in inequilibrium; that is not in
equilibrium, and the pralaya is the three guas in balance. So gun syavastha
pralaya; gun vaiamya avastha sri. Do you understand: Sasrkt seems to be
simplier. Gun syavastha pralaya; gun vaiamya avastha sri. Sya
means equilibrium. Vaiamya means inequilibrium.
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And all these four features were talked about in that slka and he said mya is never
pratyaka gcharam, it is never visible. Maya has to be always inferred. It is not perceptible,
but it inferable. Inferable from what; inferable from its product; and what are the products;
the entire creation is the product; which is perceptible creation. So through perceptible
creation, imperceptible mya has to be incurred. Up to this we saw in the last class.
One more word I left out. Mya. Mya is doing terrible job! Mya is another name; totally
five names; avyaktam, akti; avidy, mya, trigutmika. Now the word mya I said
akarcrya himself is going to define in the next slka; we will see the significance in that
slka.

|

||||
mahdbhut:'nirvacanyarp ||109||
So the significance of the word mya is given in the slka; Mya means logically inexplicable.
Logically inexplicable or logically uncategorisable. Logically uncategorisable and therefore it
is always incomprehensible for the intellect, because intellect comprehends something by
logical division. It has to clearly divide something to this nature or that nature; and having
logically divided, intellect comprehends. That is why if they want to study something in the
creation, they split into various parts or analyse its different features; and only after that
analysis, they can understand that.
But mya is not available for that logical categorisation. But at the same time, it is very clearly
experienceable in the form of this creation; and therefore what is definition of mya, what is
experienced but cannot be explained is called mya. What is experienced but cannot be
explained is called mya; the nearest example for mya is any magic show. Magic show is
given as an example for mya; if you have not seen any magic show, better you see one.
Every year Sarcar; you cannot say Sarcar, it has to be said Sorcar comes to Madras and he
shows and we can find that you experience extraordinary things but you are not able to
explain how it happens. Every show is a mya. And the greatest magician is Lord.
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....myvva vijrmbhayatyapi mahygva ya svcchay; tasmai rgurumrtay nama ida

r dakimrtay.
Now in this slka akarcrya says why mya is not logically categorisable. It is a beautiful
and important slka; often quoted to define mya. Now akarcrya asks the question,
can mya be called Sat; can mya be called asat; can mya be called sadaat.
Can it be put in any of the above three categories? Can mya be called Sat; Sat means
existent; can mya be called asat; non-existent; can mya be called sadaat; means a mixture
of both. And akarcrya says you cannot categorise into any one of these three.
Why? If mya is called sat, then it will be equal to what; equal to what; can you guess; equal
to Brahman, which is defined as Sat. There will be no difference between Mya and Brahman.
Mya will be another name of Brahman. Therefore since Sat is Brahman, mya cannot be
called Sat.
Then can you say mya is asat. Non-existent. That is also not possible because a non-
existent mya cannot be the part of the creation. Because a non-existent mya, can never
become the cause of creation. Then can you say Brahman is the cause of the creation,
because Brahman, the pure Brahman, Sat, is neither cause nor effect. Krya kraa aththam
iti. If Brahman is not the cause of creation, there must be another entity which is called mya;
and if mya is asat, that asat mya can never become the cause; because a non-existent
thing cannot create anything.
Therefore do you understand the logic. Mya is not sat, because if it is sat, it will become
identical with Brahman. Mya is not asat, because if it is asat, it cannot produce a material
creation. Then can you call it sadaat. akarcrya says No; because sat and asat are of
totally opposite nature and they can never be combined; just as light and darkness cannot be
combined. Opposite attributes cannot co-exist. You cannot say that he is tall and short. You
cannot say that he is fat and lean. You cannot he is fair and dark, because they being
opposite attributes, they are mutually exclusive and therefore they cannot coexist. Therefore
mya cannot have the attributes of sat and asat. So what happened? Mya is neither sat;
mya is not asat; mya is not sadaat also.
So can we say that it is not there at all? No. you cannot say that. What does it mean. We have
to accept mya but you cannot intellectually classify mya. Therefore the nearest definition
given in stram is sadaat vilakan mya. Not sadaat mixture. It cannot be sadaat
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mixture; but sadaat vilakanam; vilakanam means it is distinct from sat or asat. In fact it is
distinct from sadaat mixture also.
Therefore akarcrya says sannpyaannpyubhaytmik n; how to split it; sat na; sanna
should be split as sat na; asad na; ubhyatmika na. It is neither existent; nor non-existent, nor
a mixture of both; in English, the nearest translation is it is seemingly existent; it is seemingly
existent.
Then what is the next categorisation that is possible. So once you talk about Brahman and
mya; and the next question, the intellect will ask is: is Mya identical with Brahman; is Mya
different from Brahman; or is Mya both. Both means what; both identical and different.
akarcrya says this classification also is not possible. In fact, intellect has to classify,
because when I talk about two things; jalam and water; you understand that they are
identical. jalam and water. I say jalam and glass or cup, then you understand it as they are
different. When I talk about two things, your intellect wants to understand them as identical
or different, but here on analysis, you find you cannot classify them as either identical or
different.
Then can you say it is a mixture? Mixture is also not possible because entity and difference
are opposite attributes mutually exclusive; therefore identity and difference cannot co-exist.
So identity and difference cannot co-exist because they are mutually exclusive.
Now why you cannot categorise like this. The beauty is in vdnta, we logically prove how
mya is illogical. That is the beauty. We logically show how mya is illogical. How? Let us
see.
Suppose you say mya is identical with Brahman; there is three possibilities; the first one is
mya is identical with Brahman. Then mya also will become a chetana tatvam; it cannot
account for the jada creation or the jada universe. Because mya principle being the jada
tatvam; because what is the definition of Mya, the whole world in potential form we have
said. Therefore it is material in nature; therefore the material mya; jada mya cannot be
identical with Brahman which is ctanam.
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If Mya and Brahman are identical, either Brahman also will become jaa; like mya; or
mya also will be ctanam like Brahman; but we say mya is the potential form of creation,
which is material in nature. Therefore identity is not possible.
Then can we say mya is different from Brahman. This is what Skya philosophers did. They
said mya is a separate entity; matter principle and Brahman is a separate entity; conscious
principle, why can't we have beautiful two separate entities; just as we have a father; who is
separate; mother, who is separate; like that to keep Brahman and Mya separate. One is
chetana tatvam; one is achetana tatvam; why can't we accept.
akarcrya says that is also not possible; mya cannot be accepted as a different entity
also; because, can you guess; if Brahman and Mya are separate entities; each one will limit
the other; there will be the problem of duality and limitation. Mya will limit Brahman and
Brahman will limit Mya. OK.
So what? So what? Then the very word Brahman is meaningless because Brahman means
infinite; and by definition is that which does not have a second thing; sajtya vijtya
svagata bhda rahitam Brahman. The scriptures define Brahman as that which does not have
any type of duality, and duality is defined or categorised in three types; one is called sajtya
duality; duality belonging to the same class, like man and man duality; two men if there are
that is called sajtya duality; and if there is a second thing which is other than man, like the
table, chair, pen, etc. it is called duality of a different class; vijtya bhda and the third type
of duality is duality in the form of internal division; like man and his hand. Man is the total
and the hand is a part of the man; this is called internal division; the scriptures clearly define
Brahman as sajtya, vijtya , svagata bhda rahitam; that means what; mya cannot be a
second entity different from Brahman, either sajtya or vijtya or svagata. It is not possible.
In fact, the very word advaitam, with regard to Brahman will be meaningless. Chndgya
upaiad says: Ekam va advitiyam. Therefore Mya cannot be separate. Mya cannot be
identical.
Then what is the last possibility? We can then keep both. That is also not possible; because
they are opposite attributes; mutually exclusive attributes and therefore they cannot co-exist;
therefore what is mya, bhinnpi no; abhinnpi no; ubhaytmik api n; bhinna means what;
different from Brahman it is not; abhinnapi no; identical with Brahman it is not; ubhayatmika;
a mixture of both it is not.
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Therefore how do we define Mya; bhinnaabinna vilakanam mya. And if you want to
understand from a very common example, then I will ask you the question: Is wave different
from water; or identical with water. Is wave different from water or identical with water. If
you say wave and water are identical, I will tell, wherever the word water is used, we should
be able to use wave. So whenever I am thirsty, suppose I say, please bring a glass of wave;
you will look at me and think that Svmiji after repeatedly learning vdnta, whether
something has happened to his head; whether it has gone for a spin; you can never replace
the word wave wherever water is; therefore it is very clear that wave and water are not
identical.
Suppose you say, it is not identical; but wave and water are different. If you say that wave
and water are different; then I will tell you, then please bring some wave, keeping the water
where it is. Because you said that both are the different. Suppose the book and the clip are
different; you must be able to leave the one and carry the other. Book and clip being
different, I will ask you, please remove the clip and bring; I want to use. Wherever there is
difference, you must be able to leave one and bring the other. If you say wave and water are
different; I will ask you taking you to beach I will ask you: please bring the water, leaving the
wave. Or I will tell you bring the gold to me; and take your ornaments. Is it possible; it is not
possible.
Therefore wave and water are not different entities also. They are not identical also. therefore
what is their relationship. Bhda-abda vilakanam. Can never categorise into identity or
different. You cannot say that it is both. Both cannot be said because they are opposite
attributes; therefore bhinnpi na; abhinnpi na; ubhaytmik pi na. Are your intellect not
getting confused. It should get confused. Then only Mya topic can be conducted. So you
get confused; that is the sign of mya topic; if you understand, something wrong. The idea
is; intellectually you cannot categorise as sat asat or misram; bhinna, abhinna or mistram.
And what is the third category possible. You can discuss endlessly; but one more
akarcrya says: suppose somebody asks: Is mya with part or without part; just as the
hall has got different parts; like pillar and the wall, etc. or you take the physical body itself; so
many parts are there; in Sasrkt a part is called agam or avayavam; the body has got
several parts; therefore it is called endowed with agam; in Sasrkt it is called sgam. sa if
you say it is endowed with; agam means part; sa agam means endowed with parts.
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And what will be the opposite of that; sgam; opposite a agam; agam means without
divisions or part; like that; what is the example you can imagine; ka is the example; ka
does not have eyes; ears; nose, tvak, top, bottom; nothing is there. Now the question is:
Brahman is also defined as anagam. Brahman does not have any part. That is why another
word they used is nishkalam. Sakalam and Nishkalam. Sakalam is sgam; sgam is equal sa
avayavam; like that, Nikalam is equal to anagam; niravayavam. These are two sets of words
we use.
Now the question akarcrya asks is: which category mya will come into. Can you call it
sga; can you call it anaga; can you call it misram. akarcrya says; you cannot
categorise into anyone of the three; it is na sga; it is not endowed with parts; anaga api
na; it is not without part; partless; then can we say misram; ubhayatmika no; it is not a
mixture also.
Normally this topic you do not discuss. They are very elaborately discussed in Brahma Stra;
where different systems of philosophy try to talk about the cosmology or origin of the world.
There only every philosophy gets into problem; like modern science; they are trying to find
out the cause of the universe; any theory they put forth; it is getting into trouble. Vdantin is
very happy; the more they get into trouble, the more vdantin is happy because he knows
analysing the root of creation, he is trying to categorise; it will not work. There alone the
elaboration is there; I do not want to go into the details. I just give you the clue.
Now why do we say that mya is neither with parts; nor without parts; nor a mixture. The
reason is this. Whatever has got parts, whatever has got parts; is an assemblage. Whatever
has got part, is an assemblage. Assemblage you know. joined together. Like TV; you say
assembled at. you get it cheap; that means it will get repaired also. If you do not want to
buy from a good company, you can directly; some part from Taiwan; some part from china;
some part from Singapore, etc. Japan, USA; you know what is USA; it is Ulhasnagar Sindhi
Association near Mumbai; you buy parts from all these countries and assemble yourselves.
Rs.15,000 normal product, they will sell for 7,000-8,000. You buy and it is permanently in
mechanic shop.
Any product which has got part is an assembled product. It is an assemblage. And any
assembly is a product and any product has a beginning. Logic you see. Whatever has got
parts is an assemblage; any assemblage is a product and any product has a beginning. OK.
Why I am saying all this. Connect it; if Mya has got parts; then it will be an assemblage; then
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it will be a product; then it will have a beginning; whereas the scriptures very clearly define
Mya as andhi.
And if you say mya also has also got a beginning; then again you will get into what trouble.
I will ask you further question; what is the cause of Mya. If there is a cause, again I will put a
question; is it endowed with parts or without parts. If you say endowed with parts; I will say
again it is a product; then it will have its part; you will go into infinite regress; you can never
find out the cause.
Therefore what is the problem, mya being andhi, you cannot say it is an assemblage. To
solve the problem, what should you say. Mya is is not endowed with parts; You should say
that it does not have any parts at all. Can you understand. What we saw in the first. If Mya
is endowed with parts, what is the problem. It will be an assemblage; then it will be a
product, then it will have a beginning; it will be begining; whereas the scriptures describe
Mya as what; beginningless. Therefore you cannot say that it is endowed with parts.
To avoid the problem you should say it is without parts; Then if it is without parts, you
cannot explain the different features of the universe. If Mya is without parts, you cannot
explain the different features of the universe.
What did I say about different features of the universe in the last class. It has got three
features; one corresponding to knowledge faculty; another corresponding to activity faculty;
and another corresponding to what: inertia faculty. Corresponding to the three distinct
faculties of creation; mya also must have three different potentials. So if mya does not
have parts; mya will not have these three different distinct separate potential known as
satva; rja s and tamas. And if you do not accept these three, you cannot explain the three
faculties in the creation.
Therefore if you say mya is without parts; creation cannot be explained. Mya is with parts if
you say; you cannot explain the andhi concept of Mya. Therefore mya cannot be said to
be with parts or without parts.
Somebody said we can say misram. For that also, we have the good old answer. What is
that. They being of opposite attributes you cannot say that it is misram also. Therefore
saanga; ananga; misra vilakaam. sgam; anaga; misra vilakaam.
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Therefore akarcrya says: sgapi no. That no you have to use three times; saangapi no;
it is not with parts; anapi no; it cannot be said to be without parts; and ubhayatmikapi no;
it cannot be a mixture of both also; then what is it; sga anaga; ubhaya vilakaa. bhinna,
abinna, ubhaya vilakaam. Sat asat ubhaya vilakaam.
In fact, any category, the intellect makes, we will say Mya is different from that category.
Any category the intellect makes, we will say it is different from that category. Suppose you
argue, then Mya is not there at all; that also we do not accept. Then what will you accept.
You say Mahdbhtt. He says mya is the greatest wonder; mah abdhutt; which we are
experiencing every moment; because anything in the creation is a product of mya only. So
every moment we experience mya; but we are not able to intellectually comprehend;
categorise; pin point what is mya.
That is what I say that scientists themselves ultimately come to uncertainty principle and the
more they do research; they find so many principles things. But they have found only one
principle is very certain; and you know what is the principle that is certain; uncertainty
principle, they find as the certain one; indicating what; the more you probe into the creation;
whether it is microcosmic research; or macrocosmic research; the more you probe, the more
you find, it is uncategorisable. And therefore what is called. anirvachaniya rpa.
Anirvachaniyam means what; inexplicable. Inexplicable. That which cannot comprehended by
the intellect. So this is the definition of what: mya. It is what you feel; everytime you come
out of a magic show. also. In that he enters a box right in front of your eyes; that is the last
part of the show, and and then he comes from behind the last part of the hall or audience.
How come he enters the box here (is there a hole or something); he will show the box all-
round; and solid and enter; and come out through another door; Did you experience it;
experienced. But how can you explain that; I cannot explain. So that is called miniature mya;
it is called the jva mya. the whole prapajam is called maxi mya; vara mya.
Continuing.
|

||||
uddhdvayabrahmavibhdhany
sarpabhram rajjuvivkat yath |
rja stamasattvamiti prasiddh
gustady prathitai svakryai ||110||
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So in this slka, akarcrya explains the meaning of the word avidy. So the word mya
has been explained; now the word avidy is being explained here.
I told you the word avidy has got two meanings; one meaning is that which is not
independently existent. And the second meaning is given here. It is very closely connected to
the first meaning. And what is that; that which is negated by vidy. Avidy means that vidy
nayam. That which is negated by vidy is called avidy.
And everything that does not have independent existence that is all negated in the wake of
knowledge. I will explain it. It will be clear. I said any product can be called avidy. A desk can
be called avidy. Why, because there is no such thing called desk existing independently. If
the desk can exist independently; I will tell please give me the wood; and you take the desk.
So the desk is called avidy because it does not exist independent of wood. So svaya na
vidyte iti avidy.
So because of this reason only, see another important thing also. Beautiful idea. Until I probe
into the nature of the desk; I keep on saying there is a desk. there is a desk in front of
Svmiji. As long as I do not think, as long as I do not probe, I keep on saying there is a desk.
But the moment I try to understand what is desk, and arrive at the wood, I know that there is
wood alone in front of Svmiji; desk is only a name and form; it does not exist as a
substance. Desk has got only a verbal existence; nominal existence; in Hindi they have a
beautiful expression: Nmke vst; nmke vst existence; there is no substance called desk.
Therefore previously you were thinking because of the word there is a substance called desk,
you were talking about its height; you were talking about its weight; you were treating desk
as a substance; but once you get wisdom; you know there is only one substance called wood;
there is no substance called desk. And what is that; it is a sound produced by tongue.
Upaiad says that. Desk is only a sound produced by your tongue. vacharambanam vikharo
namadayem. You are attached to the thing saying desk, desk, desk, etc. but it is a sound
produced; there is no such thing called desk.
This wisdom, this understanding that there is no substance called desk is called negation of
desk. What is negation? Understanding that there is no substance called desk.
And therefore desk will appear to be substance, only until you know the wood. The moment
you know the wood, desk will stop to be a substance, therefore desk is wood; jna nyam.
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That is negated in the knowledge of wood. Ornaments are negated in the knowledge of
gold. Building is negated in the knowledge of brick. Cloth is negated in the knowledge of the
thread.
Therefore all these things are knowledge negated; therefore it is called aa vidy. aa means
negated; bdhitham; vidy means knowledge.
Therefore according to vdnta, desk is avidy. Wave is avidy. Ocean is avidy. In fact, any
product is avidy because it is negated; once you know the substance behind the product.
And ultimately speaking the whole creation is avidy. And therefore mya which is the views
of the creation; that mya is also called avidy. You see how a word is being used by him
keeping in mind the significance of it. So therefore, why it is called avidy; vidy nyam iti
avidy. That which is negated in the wake of knowledge is called avidy. What is the first
meaning; that which does not have independent existence is called avidy. That which is
negated by knowledge is called avidy. By that definition, desk is what; avidy. World is
what; avidy. And essence of the world is called mya; therefore mya is what; avidy. I
think you are understanding.
More in the next.
Hari Om.
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039. Verses 110 to 112
|

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uddhdvayabrahmavibhdhany
sarpabhram rajjuvivkat yath |
rja stamasattvamiti prasiddh
gustady prathitai svakryai ||110||
Talking about antma, akarcrya has dealt with stla arra; and skma arra; and
now akarcrya is dealing with kraa arra from verse No.108 up to verse no.123, and
while talking about kraa arra, akarcrya is not making any difference between the
kraa arra at the vyati or individual level and samati at the total level. At the level of
stla arra; the difference between individual and total is clearly experienced. At skma
arra level also, the difference between the individual and total is experienced. But at the
kraa arra level, we do not experience because, at kraa arra level everything is
resolved. That is why in Sasrkt it is called nirvikalpa avastha, a state in which differences are
not experienced. We do not say differences are not there; we say differences are potentially
there; in an unmanifest form.
And since the differences are not experienced, I cannot talk about the difference between my
kraam arra and your kraa arra; or extending it, I can never experience the
difference between my sleep; the sleep of the individual and the sleep of the cosmos; which
is called pralaya avastha. Individual sleep is called layaha; the total resolution is called
pralaya. Vyati resolution is laya; samati resolution is pralaya. Vyati resolution,
individual's stla skma arras are resolved, as though resolved, experientially resolved;
whereas in pralaya, samati stla skma prapaja are resolved. In the resolved condition,
since no difference is experienced, akarcrya does not want to differentiate here; vyati
and samati.
And normally in vdnta; the resolved state, in the case of individual is called avidy; and the
resolved state at the level of total is called mya, but akarcrya does not make any
difference between avidy, the vyati laya avastha and mya, the samati laya avastha.
Therefore avidy and mya are equated in this text. So thus we can say, kraa avastha is
called avidy; kraa avastha is called mya; kraa avastha is called avyaktam; kraa
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avastha is called akti; four words were used. avyaktam; avidy; mya and akti. All these
four refer to what; the potential state of matter. When I say matter, entire universe is
included; and also our body mind complex is included; because that is also matter according
to stra; and it is called akti because it depends upon a aktha; that is Brahman. Therefore
it is called akti; it is called avyaktam; because it is in potential form; it is called mya;
because it is not available for categorical definition. Matter according to vdnta can never
be clearly defined. You cannot say matter is consciousness. You cannot say matter is
different from consciousness; you cannot say matter is part of consciousness; you cannot say
matter is product of consciousness; matter can never be defined.
mahdbhut:'nirvacanyarp ||
The word anirvachaniyam is the explanation of the word mya. Mya is equal is
anirvachaniyam. And having defined mya as anirvachaniyam, in verse No.109, now in this
slka No.110, akarcrya is explaining the word avidy. And I said the word avidy has
two meanings; derived from two different root; one is vid, to exist; vidyte; and according to
that definition, avidy means svaya na vidyte iti avidy. That which does not have
independent existence is called avidy.
And thus according to vdnta; a desk is avidy. Why desk is avidy? Because desk does not
exist independent of wood; whatever has got dependent existence is called soldified avidy.
Similarly, chair is avidy; all ornaments are avidy. In fact, all products are avidy. Why,
because all products do not exist independent of its basic stuff, raw material. And this
kraa, the basic matter is also called avidy; because it cannot exist independent of
consciousness. Matter is called avidy; because it cannot exist independent of what;
consciousness. This is definition No.1; explanation No.1 for avidy. svaya na vidyte iti
avidy; ghatavat.
Then the second meaning that I gave was derived from the root vid, to know; vidy means
knowledge; therefore avidy means that which is opposed to knowledge or that which is
negated by knowledge. Vidy vir dhini avidy; or vidy nya avidy. Look at this
definition. The desk can be called avidy. Desk can be called avidy.
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Look at the second definition. According to the second definition, desk is called avidy
because, it is negated by knowledge. Desk is negated by knowledge. Is'nt it true. I told you
in the last class; there is a desk; there is a desk; there is a desk; and that too big desk, heavy
desk; solid desk; all those things how long; until I reveal the wood. The moment you discover
the wood, you will know that desk is only a word, vaacharambaranam vikharo namadeyam.
Desk has got only verbal existence; nominal existence; there is no Is_ness for the desk. So
taking the Is_ness from the desk and handing over the Is_ness to the wood is called
negation. So desk undergoes negation through knowledge and what do you mean by
negation through knowledge. Desk looses its existence through knowledge. Therefore vidy
nayatvt avidy. What is the first definition. svaya na vidyte iti avidy.
And according to vdnta, the basic matter is avidy. Why, svaya na vidyte and also vidy
nya. What vidy; in the case of desk, the knowledge is what; the knowledge of wood; in the
case of pot, which is destroyed by the knowledge of clay. In the case of ornaments, which is
dismissed by the knowledge of gold. In the case of matter, it is negated by the knowledge
of what: consciousness. Brahma vidy nya mya; Brahma vidy naashya mya. it is
beautifully said in one of the upaiad. Sooyaschande vishwa mya niVrtti- Svetasvaratha
Upaiad. In the wake of knowledge of Brahman, mya nivrttihi.
So that is given in verse No.110. Look at the slka. uddha dvaya brahma vibhdha ny;
vibhodha, means what? clear knowledge, of what; the consciousness principle as the content
of matter. Knowing the wood as the content of the desk, through vdnta, one should know
the consciousness as the content-stuff of matter and what type of Brahman, uddham
brahmam, that which is pure, without any sasra in it; and advyaya; how many
consciousness are there; there is no plural for consciousness. Consciousness seems to be in
the form of island, because of the medium through which it is manifest. So approach of
stra is what; brain does not produce consciousness; that is the view of the materialistic
people; strik view is brain does not produce consciousness; it is only a medium for the
manifestation of consciousness; so manifestations are many; but consciousness is advaya.
This uddha advaya brahma vibhdha means Brahma jna. And through that brahma
jna nya; what is destroyed; mya; otherwise called avidy; otherwise called sakthi;
otherwise called avyaktam. In English, basic matter. So it is destructible through Brahma
vidy; therefore it is called avidy. you have to connect it. vidy nyavt avidy itucchyate.
But how can I understand it; how can anything be destroyed by knowledge. You wonder.
Normally, knowledge normally destroy anything. That knowledge cannot do anything. When
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I know that here is a clock, knowing the clock destroys it; then it will be terrible. You keep on
things and it gets destroyed. You know the son and son gets destroyed. The son knows you
and you get destroyed; mother knows you; you get destroyed; it would be terrible. How do
you say knowledge destroys anything. akarcrya says sarpabrahmah, (you see, sarpa is
doing mah job); sarpabhram rajjuvivkat yath; just as the knowledge of the rope
destroys the snake which had seeming existence. You should not say snake is non-existent.
non-existent snake cannot frighten you. So therefore what type of snake it is; seemingly
existent snake got destroyed and until you know the rope snake is really existent for you.
And if you want another example, better example, the dream world. After walking up, I may
brush aside the dream; but actually when I am in dream it is solidly tangibly frighteningly
nightmarishly it is real. And when I wake up and know I am the waker, waker jnna, dream
na. Because the is_ness of the dream is borrowed from where; waker. Is_ness of the snake
is borrowed from rope. Is_ness of matter is borrowed from consciousness. Therefore
consciousness jnna matter loses its Is_ness. That is called wisdom.
yasyaiva sphuraa sadtmakamasatkalprthaka bhsat; skttatvamasti vdavacas;

that is the essence. So yath; just as rajju vivkata; rope knowledge sarpa bhram; that
seeming snake is destroyed. Why he uses the word sarpa bhram you know; only the falsely
appearing snake alone will be destroyed. Do not go to snake park and keeping the rope in
the hand and say that rope knowledge destroys the snake. Therefore only false things will go
away. So with this, the explanation of mya is over in verse No.109, explanation of avidy is
over in the first two lines of this slka .
Now the next word he wants to explain is Trigutmika, which word he used in verse No.108;
in fact, we can take 108 slka as the prathij slka, or samkpa slka; samkpa slka
means just presenting the condensed version; thereafter the author himself elaborates. This
is a methodology used in stra.
Not only in stra, I have often said, even when the news is given, they say the headlines and
headlines will be what: 3 or 4 and the rest of the news will be what; elaboration of the
headlines, which is called stra slka and vrtti slka . Stra slka is presenting the
condensed version; vrtti slka is the elaboration; in the Bhagavad Gt, Asochyan Anva
Sochatvam; is stra slka; and the rest of the Chapter or at least the rest of the 12 verses is a
vrtti. In Taittariya Upaiad, Satyam jna ananta, Brahma, yo vda nihitam guhaya
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paramevyoman is the stra mantra; the rest of the upaiad is vrtti mantra. Like that 108 is
stra mantra and each word he is explaining. Mya explained. Avidy explained.
Now the next word is trigutmika. Did you see where it comes; Verse 108 2nd line
trigutmika. And what does it mean. It means mya has got three faculties or features
about which I have briefly mentioned before;
the satva feature corresponding to the knowing faculty in the creation;

rjas features which corresponds to the activity faculty of the creation; and
the tamas feature which corresponds to the inertia faculty of this creation.
And what is the definition of inertia? That which has neither knowledge nor activity. The
desk does not know anything; the desk does not do anything. jna akti api nsti; kriya
akti api nsti; absence of both is called dravya akti; tama akti; inertia faculty.
Now about these three aktis, more details are going to be given in the following verses.
akarcrya deals with the three guas a little bit elaborately.
Now look at the third line and fourth. stady gu prasiddh; means belonging to mya;
gu means guas. We cannot translate the word gua. Gua does not mean quality or
property. It is a technical word and therefore we will retain it as gu itself. The guas of
mya are well known. stady gu prasiddh. The guas of mya are well known; as what;
Rja, tama, satvam iti prasiddh.
Normally we enumerate them as satva rja s tam gu. Here he is reversing the order,
rja, tama, satvam iti. Not only he reverses the order in enumeration; later in explanation
also, first he explains raj gua; then he explains tam gua; thereafter alone he explains
satva gua. Perhaps he feels rjas and tamas we know very well through our experience.
Perhaps akarcrya might have thought that we do not have satva gua itself; therefore
he has kept it for the last. What is well known to the common people he wanted to tell first
perhaps. Therefore he changes the order.
And how do you know mya has got these three guas. Because mya itself is invisible; basic
matter or basic energy is invisible; when mya itself is invisible; how can we know about the
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guas of mya. Suppose a person says that I have not seen Mr. Rma; he has not seen; you
just tell me what is his complexion; when a person himself is not seen; how can I talk about
the features.
Therefore the question comes; when mya is imperceptible, how do you know it has got
three features. akarcrya gives the answer; svakryai prathitai; three features are
inferred. Never perceived; but inferred through its products. The features of mya are
inferred through the products of mya; the features of mya are inferred through the
products of mya; and fortunately, products of mya are visible.
And what is that; what is that if anybody asks; anything that you see is product of mya; the
entire creation is mya karyam; and in the entire creation I see three features; jna akti;
kriya akti and dravya akti. Icch akti you should not tell here. Jnna akti; kriya
akti; and dravya akti. Dravya akti is a word in Bhgavatham. Jnna akti, kriya akti,
and dravya akti. Dravya akti in English inertia.
And if these faculties are there in the effect, they must be there in the cause also. Just as the
childrens' faculty are genetically derived from the parents. They say in the generation you
have got sugar or pressure, then better be careful. Stop the ghee right now. Even before 30,
do not take this, do not take that; so many restrictions. Predisposition because, they have got
family history. Therefore, prathitai svakryai; pratitham, well known, well experienced, well-
experienced features of mya product; the mya features are inferred.
Continuing.

|

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vikpaakt rja sa kriytmik
yata pravrtti prasrt pur |
rgday:'sy prabhva nti nitya
dukhday y manas vikr ||111|
So here are enumerated three; rja , tamas, satvam iti prasiddh. Now each gua he is going
to elaborate. First he has taken up raj gua. So what is the capacity of raj gua of what:
mya; and you should remember, Mya or kraa arra or kraa prapaja has got three
guas; only in their proportion; not in their existence.
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And according to vdnta, even in the most inert matter like stone, raj gua or satva gua
are there, but it is so insignificant that the tam gua overpowers. And as you go further
into the creation, the plant will have a little bit more rjas and satva, because they have got
some jna akti and some kriya akti. Then when you go to animals, more jna akti
and kriya akti; and when you come to human being, we have maximum jna akti and
kriya akti; and among human being themselves, jna akti varies. Five times if you
teach, he may understand. For some, if you teach once, he will ask for the next lesson.
Somebody immediately grasps, somebody takes time; there also satva variations are there; in
fact, the very four vara divisions are satva gua pradhana, rja secondary, tamas least; and
rja primary, satva secondary, tamas least; and rajas primary, tamas secondary, satva least;
and the fourth tamas primary, rajas secondary, and satva least. SRT, RST, etc. do you
remember; introduction to vdnta, I took, SRT, RST, RTS, TRS. Brhmaa, Katriya, Vaiya,
dra. Everything is based on that; the only difference is at mya level; three guas are in
equilibrium; whereas at the product level, they are in various proportions.
Of these, what is the expression of raj gua. He says: Rja saha kriyatmika vikpa akti
vartate. The raj gua has got vikpa akti; the capacity to product, the capacity to goad,
or activate. Literally vikpa means throwing; pushing; projecting, etc. and the projection
can be at two levels; at mental level, projection means lot of imagination, etc.; thought
projection. At the physical level when you say vikpa, it is action. the body becomes highly
active. So mental activity is thought projection, physical activity is lot of action running
around. Therefore rja saha vikpa akti vartate. Raj gua has throwing power, projecting
power, which is kriyatmika, which is in the form of activity. OK.
And therefore what happens. yata, because of this activity faculty, because of the disturbing
faculty; vikpa has got a meaning, to disturb; because of the disturbing faculty, which
expresses in the form of activity, what comes: pravrtti prasiddh. All types of functions or all
types of activities originate. all types of human activities, creation activity, both at the samati
level and vyati level.
At the samati level, what is the pravrtti. Slowly Aka sambootha; from disturbance,
space comes; scientists call it big-bang and all but vdnta calls it a small disturbance; in the
equilibrium of raj gua, aka is born. Akat ka; vaayor agnihi; agne pa; adya
prithivi; prithvyaam ousadayaha; ousadibhyam annam; annat purua.
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We came; we arrived. And if we have kept quiet, nothing would have happened; as in sleep;
but when we wake; what does it mean. From Tam gua, raj gua has come up. You roll
over, stretch, etc. rajas has come. He sits and just stretches, and looks for coffee, etc. and
then activity. They are all what; the pushy power of rja s; the pushy power or the pushing
power of raj gua brings out activity in God or totallity; as well as in the individual. Pravrtti
prkrta. All activities originate. And when did it start. Puri; which is beginningless or which
is the most ancient one; which a cyclic process; sri kle va, it has come.
From this angle alone, the Lord is called Brahma. Rja pradhana, Brahma. Satva pradhana
Viu. Tama pradhana Siva. Lord Shiva handles tam gua. Very careful. He is not
tmasic. Do not ask whether Shiva is tmasic. Lord Shiva is handling tam gua; to hold back
the universe. Lord Brahma uses raj gua to create the universe.
And therefore puri pravrtti; the most ancient creative activity originate because of raj
gua. And not only that, this is at the samati level and at the outer level.
What happens at the individual inner level. How does raj gua function? He says: asy
rgday prabhvanti. Once raj gua comes or becomes active in the mind, desire comes
into the mind. Why should I keep quiet. I want this; I want that; I want this; I want that; that
desire comes. Once the desire comes, the person is not allowed to sit quiet; the desire will
produce what: activity; get up; go and earn; so many lakhs he has earned; no, not enough;
retired, still not enough; join again. If anybody has gone, do not mistake. What I am saying is
I cannot sit quiet; Svmiji, not for money, what will I do with the whole day; if quietness
comes, nightmare. So he has to do some activity or other. That is called rja sic tendency.
The 14th chapter of the Gt, specialises on the three guas. We should remember that.
Therefore asy, asy means vikepa akte prakt; pajami vibhakthi; from this vikepa
akti; rgadaya prabhvanti; rga etc. which includes dva. Rajas leads to pravrtti; dva
leads to nivrtti; either going for; going towards or going away; either way a person is active.
Therefore asy vikepa aktehe rgadaya prabhvanti. prabhvanti means arise. Rga
dva, kma krdha, lbha mha, all of them originate. When? nityam. nityam means
constantly. One project is over; another project comes. That project is over; another comes.
Project after project after project after project. And naturally, what will be the consequence.
dukhdaya. So dukha is inevitable, because
kma esha krdha eshaha, raj gua samudbhava;

mah sano maha ptma, viddenam iha vairinam.
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All those things we saw in the Gt. Dva itself directly causes sorrow; and Rga indirectly
causes sorrow; and if the object of desire is not accomplished, then there is sorrow; if it is
accomplished, I am worried about preserving them; and when it is lost, you do not have to
ask. Therefore dukha etc. All of them are what; manaso vikr. All these thought
modifications in the mind are born out of raj gua.
Indirectly akarcrya says predominance of raj gua is not very good. We do not say
raj gua should not be there. Very careful. If raj gua is not at all there, you would not
come to the class at all. Remember, even walking requires some raj gua. If you go on
sleeping; as they .. Can you understand. I have to eat
and if I eat, then after eating what can you do: I have to sleep. After sleep what do you do.
Now that all the food is digested; so I have to again eat. This will be the life if raj gua is not
at all there. Vdnta does not condemn raj gua; Vdnta says predominance of raj gua
is a problem. And that is why a Brhmaa is defined as one who is satva pradhna. At the
same time raj gua is there, behind the satva gua; raj gua is there, which controls the
activity; he is active, but do not miss the class. Or else busy, busy, busy, you will be running
after money, you will miss the class. Activity will be there; lot of things, at the same time, but
make sure that there is time for stra.
Continuing

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|| ||
kma krdh lbhadambhdyasy
ahakrrymatsardystu ghr |
dharm t rjas pumpravrtti
yasmd tadraj bandahtu || 112 ||
So here he gives further details of raj gua. So in the previous slka, he said; generally they
produce rga etc. sorrow etc. What is etc. akarcrya knows, we may not know. Therefore
he himself explains the etc. What are they? kma, krdha, lbha, dambha, asuya;
ahakra, irrshya; matsara. All these are unhealthy traits. We can understand the
meaning of most of them. kma, desire; krdha; anger; lbha; greed; after the fulfilment
of desire, when I want more, it is greed. So greed, then dambha, dambha means show;
pomp and show; declaring either through words or through action; or through dress, etc.
that I am a great person, people should respect me etc. pomp and show; ostentatiousness is
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called dambha. We have seen this in the Gt, amntivam, adambitvam. akarcrya
defines dambha as dharma dvajatvam; dharma dvajatvam; dvaja means a flag; a
flag is to declare that I am here; it is to show and here what flag has got; dharma dvajatvam.
Like a flag, he keeps high all the so-called good things he has done. I built the school there;
photo he would have taken and you call everyone and say: I did it; and any donation he
gives, he wants to take a picture of that. He hangs it all over the wall; all the awards; he has
put there. According to stra, whatever noble things you do, you should never declare; the
moment you declare, the puyam that can come out of the noble thing, is neutralised.
Declaration of your noble action neutralises the puya that can come out of that. We are not
supposed to declare and even if somebody asks, we are supposed to brush aside; saying that
is not a big thing; I just did it; etc. you are supposed to cover up. Whereas when raj gua is
there; that declaration comes. That is called dambha, show.
Then there is a reading difference in some books. dambhdyasy is there. There is a better
reading. dambha atyasya; dambht atyasya; instead of ya, it should be dha plus ya. which
should be read as abhyasya; which is the same as asya. And asya is defined as gueu
doa avishkaraam asya; criticising the good character of others. Whatever good he does;
we do not interpret it positively, but he interprets it negatively. Suppose somebody gives
donation. This person does not give any donation. And this person says that that person is
giving donation only for name and sake. And somebody is teaching scriptures. There are
even people like that. They say all these people are taking class for what purpose you know;
to get iys; so that they will get prostrations; so that they will get namaskra. That may be
true also; somebody might have that intention also.
But I do not know whether what attitude that person has got; therefore I have no right to
talk about another person's attitude because attitude is invisible. And when it is invisible;
what right I have got to misinterpret that noble action. Similarly a person becomes a
politician. A politician may become a politician for either purpose. To serve the country; or
you know what; I need tell. But we have no right to criticise what is the attitude until it is
proved. We have no right. Raj gua misinterprets even the good attitude as a bad one. And
that is called dyasy. Misinterpretting even the good intentions negatively. In Sasrkt it is
defined as gueu doa avishkaraam. Good gua you see as bad one, called asuya. In
Tamil the word asuya often translated as jealousy, but the real translation of asuya is not
jealousy; but criticism, fault finding, misinterpretting etc. which Krishna considers as a very
big obstacle for self-knowledge.
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In Gt at the end, he says; one of the good quality a Gt student should have to study Gt
is anasya. Anasuya means the absence of asuya. And that is required even when we study
the scriptures. We can study the scriptures, just to find the defect in scriptures. It is not right;
always look at the controversial part of the scriptures only. Rmayanam if you say, say that I
do not accept Rma killing Vli; therefore what; I will not read Rmayanam.
Similarly Mahbharatha you can take certain controversial portion and reject the whole text;
that is called only looking for controversy portion. I am not saying controversial portions are
not there. What I am saying is: studying only to dwell upon that; and missing the beautiful
points, who is the loser? I am the loser. This attitude is called asuya. And the stra say, if you
study with this attitude, you will have lot of difficulty in gaining benefit from the scriptures,
or set aside certain portion and study. As you study the other portion and clearly understand,
you will find the so-called controversial portion will begin to make sense for you. That is
called stra-anugraha. You approach stra with a healthy attitude. There are certain
difficult portions; controversial portions, I do not want to say it is wrong; I do not want to
dwell upon them all the time;
I do not want to resolve those controversial portions first; keep them aside; or just tell that it
is not clear for me. Just study. Upakrama, upasamhra and all those things; then you will
understand what is the scripture's intentions, because certain stories you should not literally
take; they are all symbolic stories.
And certain stories are fictitious stories, it is not fact, like cartoon. In cartoon they will put the
nose as 1 mile long; that means what? He has got a bigger nose, and in the cartoon the
bigger nose becomes very big. Therefore some of them are exaggerations; some of them are
what you call symbolic; and some of them are to make you think; especially Mahbharatha it
is to make you understand that Dharma is relative. There is nothing called absolutely right; or
absolutely wrong; and also there is no one, who is absolutely dharmic; or who is absolutely
adharmic. There are wonderful traits in Karna,
we can see wonderful traits in Duryodhana, and you can see terrible traits in Dharmaputra
also. Just to show that nobody is absolute. Initially until you get the discretion, he says
Dharmaputra is absolutely good; but as you grow you should understand, nobody is
absolutely good or absolutely bad, God alone is.
And Daynanda Svmi says that this is important from psychological point also because
initially when the scriptures talk about dharma, Dharmaputra is good; Duryodhana is bad; we
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get absolute idea. And we develop an idealisim. Idealism that I want to be absolutely good.
And idealism is terrible because nobody can be terribly good and when I try to be absolutely
good, it is not going to work; and when it does not work, I may develop inferiority complex,
guilt, etc. Svmiji I have been studying Gt for all these years; but still some thoughts are
coming. That person can be extremely upset because of some thoughts. What he says;
nobody can absolutely avoid rga dva kma krdha, etc. Do not be idealistic; grow and
enjoy growth.
And how to teach that, by showing that even Dharmaputra, who is supposed to be the
embodiment of dharma, he himself is not absolutely good. And therefore initially we say
that you should become good and later we say, enjoy growing; never have an ideal thing
and all the time feeling guilty by comparing with what; the actual self, the ideal self like
dichotomy; It is called in psychology. Psychologists praise our scriptures it seems, because
they show even Rma, Krishna, any human being, they put some controversial idea; Krishna
did this, is it correct. Rmar did this, is this correct.
They put some controversial things you know what; just to show that in the creation, there is
no such thing called ideally good. Whether Vibeeshana correct or Kumbhakarna. You can
have pattimandram for millions of years. One person argues that Kumbhakarna is really loyal
is to his brother; he argued for Ravana that what Rma does is wrong; but ultimately I am the
younger brother and my job is to be his support. He is also selfless only. And Vibheeshana
said that my brother is wrong, Rma is correct; therefore where adharma is there; I should
give up. He is great. very difficult to say. We can argue this way; we can argue that way.
Throughout the scriptures you can argue this way or that way. There are people who argue
that Kaikeyi is an excellent person. They say Kaikeyi wanted to send Rma to the forest
because at that time whoever is the ruler for 14 years; he has got a bad time it seems.
Therefore he wanted to save Rma; and my son suffers does not matter; but let Rma should
not suffer. Again arguments for what; we can argue for and against. All our scriptures show,
the grey area also. To show dharma is not absolute. Therefore in your family situation also,
at any particular stage, nobody can say this is right or that is right; what do you do; learn a
lot of lessons from the scriptures; study the situations try to be as much unselfish as possible;
and take a decision. Svmiji gives the example of driving. While you learn to drive, all traffic
positions, no driving school can teach. With all the traffic positions; how to be taught. You
will be eternally in driving school. Some norms are given. Some examples are given. Based
on that you have to use your discretion and drive; there might be a bullock cart in the road;
there might be the road full of pumpkin on the Amavasai road; there might be a pit there;
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what have you to do. Therefore, no scriptures teach you what is right or what is wrong; the
scriptures want to teach you; certain broad norms; with certain examples and having
informed, I have to use my discretion; that alone.
And therefore, when we study the scriptures, we should have that attitude. Otherwise what
happens; we sit in judgment, whether Dharmaputra is correct; or Droncrya; he is supposed
to be a great crya; he did not teach Ekalavya; and you say Droncrya is to be worshipped.
What is this akramam. Bhim does not protest when Draupadi vastrparanam took place,
and Bhim is worshipped. If we begin to sit in judgment, various characters and various
dharmas; we will get nowhere and that attitude is called anasya.
Hari Om.
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040. Verses 112 to 114

|

||||
kma krdh lbhadambhdyasy
ahakrrymatsardystu ghr |
dharm t rjas pumpravrtti
yasmd tadraj bandahtu ||112||
As a part of kraa arra discussion, akarcrya is equating kraa arra with mya and
he is discussing the nature of mya. And he talked about the various features of mya, by
giving the relevant names of mya, like akti, avidy, avyaktam, etc. and now he has taken
up the three guas of mya, raj gua, satva gua and tam gua. And he is discussing them
in this particular order.
First he has taken up raj gua which is responsible for all the activities at the individual level
as well as the amati level. So while he is discussing Mya, he is discussing both from the
individual angle and the total angle; therefore at the individual level he said that it produces
rga etc. which makes a person highly active and not only that, the whole creation is self-
originate from the raj gua of mya only. Not only that various other emotions are born
out of raj gua predominance, he says in verse No.112, which we were seeing in the last
class. kmah, krda, lbha, dambha, abhyasya. Up to this we saw. The word abhyasya
means para guu doa avishkraam. Misinterpreting even the virtues of other people, as
their weaknesses. Similarly, even misinterpreting the value of the scriptures wrongly,
misinterpreting of scriptures is also called asuya by Bhagavn in the Bhagavat Gt.
Then some more are given in the second line. Ahakraha, Irshya, Matsaraha. Ahakra
means pride. Garva; or superiority complex. I am a great person that notion is called
ahakra. Which in the Bhagavad Gt was called mnitvam. tmani pjatva bhvana. So
that is also because of raj gua only.
Then ry; ry means jealousy or envy is called ry. partkarvam drv jyamna
santapa. When I see somebody is glorified more and more, if I am not able to withstand
others' glorification, that is called ry. The incapacity to accept others' superiority or glory.
Therefore whenever somebody talks about the glory, he will immediately come up and say
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something opposite of that. Do you know his private life. Do you know what he has done
there; Do you know what he has done here; whether it is true or not, God alone knows, when
everybody is praising, he invariably will bring a negative point whether existing or non-
existing because he cannot accept anyone superior to him in any field. This jealousy, his
heart-burn is called ry. That is also an expression of raj gua.
Then matsara; normally, the word ry and matsara are synonymous only. Normally, both
of them have the same meaning, jealousy only. But since akarcrya has used both the
words, we will have to make a subtle distinction; otherwise it will become repetition and
therefore we take another meaning, which meaning is also there for matsara; but it is rarely
used meaning, and that is miserliness.
So matsara has got a rare meaning that is; miserliness, because of which a person does not
share anything that he has with other people. Holding on to things is called matsara. All
these things are dya; means all these unhealthy traits; therefore is only advantage in this
that is he will be a hard worker; such people will work hard and amass wealth; but however
much, they amass, they will not be able to share with others. The only plus point is that they
are hard workers pushed by raj gua.
So all these things are therefore called gr. So these traits are called gr vrttaya;
terrible traits; powerful traits or binding traits. Bandaka; because this person will never have
tripti or satisfaction and naturally this person will be very very angry person also.
He is a hard worker and he expects other people also like that. Therefore he will whip up
everyone into activity and anger will be at the tip of the nose; and he will work 23 hours a
day and he will expect others also to work 23 hours a day. Therefore the people are men of
great accomplishment; but men with lot of weaknesses; the very accomplishing capacity
becomes a weakness for them.
And therefore they can become top in the society; but spiritually they cannot grow much
because spiritual growth requires quietude, a contemplative mind, activity should be
balanced by quietude also. These people would be workaholic and they cannot think of even
spending 10 minutes for japa or dhynam or vdnta or anything. You talk about projects
and accomplishments, they will come.
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Even if they join religious institutions, they will be only in those departments, which requires
pull in that. Annadnam, etc.; shouting, etc. Even if bhajans they will only take to those
bhajans which are naxalite bhajans they call it; noisy; jumpy. During 10 days of Ganapathy
festival, in Mumbai, why in Chennai also; there is no shadow of satva gua in it; it is a noisy
pompous showy affair. But our stra says, at least they are doing for God only. It is Ok;
better than other bad things; It is ok that they are keeping a Ganapathy in front and
hopefully that Ganesha will bless them and they will change from active department to
learning department.
That is why in many big religious institutions we will have several departments. Raj gua,
put him there; satva gua, they will study the scriptures. Therefore raj gua has its
advantages but here akarcrya is talking about the disadvantages of raj gua only are
highlighted here.
Why does akarcrya do that; not that akarcrya does not know the advantages; but
he does not want to talk about that because, the context is mka stra. If you are talking
about national development, in the sports we are useless and we are not coming up, why
you want to talk about the national growth at various levels; as Vivknanda did; he talked
about Uttiatha; jgratha; that part is only relevant; prpya varn nibhdatha is not relevant;
because there prapya varaan nibhdatha is go to a guru; what is not relevant; uttiatha;
jgratha, be active, be patriotic and work for the growth of the country; their you will stress
Raj Gua; but Vivkacmai being a mka stra, he is talking about the gr aspect of
raj gua. Therefore we should never quote this slka out of context.
Every part of scripture is relevant only in a particular context, to a particular student. We talk
about karma in many contexts, but vdnta comes, na karma na prja ya danna; and
when a marriage function is taking place; you go and chant na karma na prja ya; you
should not. And when a sanysi comes in Prna Kumbha, prja scha svadhyaya
pravachaneca; prja nesca; what is the meaning of this mantra; get children; get grand
children; and Sanysi is coming! Every mantra of the scriptures is relevant only in a particular
context. Therefore raj gua is very important for a nation. Raj gua is very important for
the upcoming youngsters. Raj gua is very important for Katriyas and Vaiyas.
Here akarcrya is addressing a few people who are interested in Mka; who have
already contributed to the society in one form or the other; they have been raj gua
pradhana. Now he is talking about converting; you have done enough; you have travelled a
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lot; you have done enough service; now the time is up, because you are growing old;
therefore better you come. Therefore the context is mka stra. And therefore, he calls
them gr.
So satva traits are called santa vrtti; rja s traits are called goraah vrtti; and tamas traits are
called mudhah vrtti. vrtti is a trait, characteristics or tendency. Santa vrtti; gr vrtti; and
mudhah vrtti. So these gr vrtti takes place in raj pradhana mind.
Therefore he says: ete raja asaha dharmaa; all these traits are the characteristics of raj gua.
Then yasmd pumpravrtti tadraj bandhahtu must be connected to the fourth line.
Yasmd pumpravrtti tadraj bandhahtu; that gua from which lot of activities are
produced; that gua is cause of bondage. So here also you should see the context. He says
raj gua produces activity and therefore it is an obstacle.
Now the context must be very clear as they said. When we expect lot of activity from a
society, for the sake of growth, etc. at that time I should praise raj gua, saying that raj
gua alone produces activity; we want workers, a society which is a very lazy society, should
be wipped into activity. In that context, I will say that raj gua produces activity; therefore it
is very important. So to a tmasic society, I will glorify Raj Gua.
Suppose there is a rajasic group of people, all the time spending time on work and service
and work and service, etc. and they have no time for scriptures; to that rja sic society, I will
tell any amount of work you do, it is all wonderful to some extent, but there must be a time
when you hand over the work to the next generation; and renounce. Sarva dharmaan api
parityajya maam ekam saranam vrja ;
And therefore akarcrya is saying here Karma is an obstacle to knowledge. Karma is an

obstacle to knowledge; because you do not have time first; even if you have free time; you
do not get a free mind; because when there are lot of activities; if at all you can snatch some
time, during that intermediary time, you have to think of what activity completed; what
activity not completed; this has to be done; that has to be done; I have to go there; bring
that, take that there, etc. etc. free time will not be available. Even if there is a free time, free
mind will not be available. So therefore karma promotes material growth. but karma
obstructs scriptural study. And therefore raj gua is considered an obstalce from the stand
point of scriptural study.
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Therefore he says: yasmt; from which raj gua yasmd pumpravrtti; all the human
activities arise; mushroom; which mind is everytime active, discovering projects after projects;
one work after another; so yasmt raj guaat; from which raj gua these human activities
originate; pumpravrtti; pum means purua; so pumpravrtti means purua pravrtti; human
activities originate, tat rja ha. That activating raj gua; that wipping up raj gua is an
obstacle to scriptural study. It is a blessing to social progress; but it is an obstalce to
scriptural study.
And that is why in the four sramas also, in the beginning Brahmacrya srama there was
this study of scriptures; no duties were prescribed. Then in Grihassrama, it was raj gua
pradhna; varieties of activities were prescribed; then in vnaprastha and sanysa; to
promote satva gua; activities were reduced. So even the four sramas if you analyse, the
guas are gradually shifted.
continuing.

|

||||
:':'vrtirnma tamguasya
aktirmay vastvavabhsat:'nyath |
sai nidna puruasya sasrt
vikpaakt pravaasya htu ||113||
So with the previous two slks, the raj gua topic is over. Now akarcrya comes to
tam gua topic. He said raj gua has got vikpa akti; projecting power; activity power;
or disturbing power; it has got; making a person highly restless.
Now what about tam gua. He says tam gua has got varaa akti. Veiling power;
covering power; hiding power. So the word tamas has got two meanings, darkness is also
called tamas; ignorance is also called tamas; and why both of them are called tamas, because
darkness also covers a thing, which is existing right in front of me. It is there; but it is not
available for my comprehension or recognition.
Similarly ignorance is also called tamas because it is internal darkness, because of which
alone, I am not aware of existing facts. In fact, according to vdnta, the very ultimate truth
itself is available in the form of consciousness in my own mind. So the truth which is the
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ultimate reality, for which sake the whole world is, or the humanity is seeking, searching, all
the sciences declare that their ultimate aim is finding the truth of the universe.
And that ultimate truth for whose sake the entire humanity struggles; that very truth is
available intimately, yo vda nihitam guhym, in my own mind, it is available as what;
Consciousness; but unfortunately that I am not aware of; again the truth is covered form my
comprehension; what is that power, because of which the truth I disown. That is called the
covering power. Antharam tamah; darkness is called bhyam tama; ignorance is called
antaram tama; bhyam tama covers the external world; antaram tama, covers the internal
truth. Therefore tam gua has got varaa akti.
And therefore he says: tam guasya esha aVrttinama akti asthi. Tam gua has got this
well known power. Well known power because ignorance is experienced by everyone by all
times with regard to one thing or the other. Not only veiling of the truth. Ignorance covers
any fact. And therefore avritihi nama akti tam guasya varthate.
And then akarcrya says that this varaa akti and vikpa akti work together in
total cooperation. It is a beautiful business, in which two partners are there; without any
quarrel among them; they work in such harmony and they have the biggest project called
what: sasra. This varaa akti of tam gua; and vikpa akti of raj gua; join
together and create sasra.
And to convey this idea; a general example is given in vdnta; the well known example of
the rope-snake. So when I see an object in semi-darkness or semi-light, because of the
darkness, the rope, the nature of rope is covered and therefore the ajna; the ignorance
of the rope has got two powers and one power is what; covering the rope which is called
varaa akti; and the very same ignorance has got what: the raj gua or vikpa akti
also; and what does that vikpa akti do; it does not keep my mind quiet; makes me
project varieties of things. I begin to think perhaps it is a snake. Saying I do not know, can
you not keep quiet. That is why anywhere you find if the fact is unknown, the rumours come
out. If one well known person does not appear in the society, for a few weeks, then they start
creating stories about him. Even if he is present itself, there might be so many stories.
Therefore covering leads to projection. Somebody says perhaps it is not a snake; but it is a
mla; Another person says, it is a stick. Another person says that it is a crack on the earth;
and the beauty is: the fact is one but the rumours are many; errors are many; confusions are
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many; projections are many. The more fertile the mind, the more creative projection comes
out; this is at the level of example rope-snake.
The same things happen with regard to myself also; which akarcrya himself will explain
later. I will just give you the connection; the fact is that I am Brahman. Just as rope is the fact,
my Brahmatvam; that I am full; that I am complete; that I am free, this is the fact about
myself; now this tam gua has got the varaa akti; that covers this fact. Therefore
nobody claims aha Brahmsmi. If everybody claims aha brahmsmi; there would be no
problem at all; the creation would be a paradise.
So therefore what is the first phenomenon; self-ignorance caused by what; the varaa
akti; which is otherwise called tam gua.
And if self-ignorance alone is there; no problem. Ignorance alone will not cause any problem.
That is why in English there is a saying that ignorance is bliss. Once we wake up the problem
is: not only there is self-ignorance; the vikpa akti of raj gua also is active; in the dream
and in the waking state; therefore not only there is self-ignorance; there are lot of self-
projections also.
What are the projections; all kinds of self-conclusions. I am a human being; it is one
projection; because the fact is that I am not a human being. Who am I? Donkey or Monkey
you do not ask. I am Brahman. Therefore we have got set of projections based on the
physical body; so I am a human being, I am male, I am female; I am young; I am fit; I am fat; I
am lean; how many projections. More the number of projections, the more it shows the
power of raj gua.
Then there are set of projections based on my emotional personality. I am restless person; I
am an agitated person; I am a happy person; I am a unhappy person. I am a svmi ; krdhi,
lbhi, mhi, these are all a set of self-projections; based on mind.
And then I have got another set of self-projections based on the intellect; I am educated; I
am intelligent; I am dull; and M.A., I am M.Sc., I am P.hd. "I am" followed by anything other
than Brahman is a projection. "I am" is common.
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When you "this is"; 'this is' common, rope is the only fact; but that rope fact is replaced by
any number of things, all those projections are the glory of vikpa akti; the glory of raj
gua.
In our bio-data; how many things we write, after "I am". I am a sportsman also; I am a chess
player; I am this; I am that, anything you write, other than Brahman; they are all what: glory of
raj gua.
Is it wonderful or terrible? Is it wonderful or terrible; Svmi if I am a graduate, is it not

wonderful. In sports I am No.1 in the State, if you say, No.1 is great only. VDNTA SAYS IF YOU
REPLACE THE BRAHMAN BY ANYTHING, IT IS A PROBLEM. Replacement of Brahman by anything is a
problem, including the President of America; you ask him; he is facing the biggest problem in
the world. You think America is the greatest country with nuclear button in his hand; you ask
our PM, you ask anybody, including Bill Gates. Because Brahman is pram, if the pratvam
is replaced by anything else; it will be apratvam only. Pratvam replaced by anything will
be apratvam only and therefore I am a No.1 apratvam only. I have got all the prizes,
except the US Open; all has come; except French. Or ask Lendl; he will see about the
Wimbledon; I am ready to exchange all my prizes for the Wimbledon prize. He went away
from the field with that deficiency. So you can have anything, you will miss something in life.
And therefore what happens. Brahman is replaced by anything; apratvam; apratvam

leads to what; kmah; kmah
leads to what:
||- ||
|
all problems. And therefore varaa akti covers vikpa akti projects; man suffers.
This is what is said: yaya. Yaya means because of vikpa akti alone vasthu anyatha
avabhsate; an object appears as something else. An object appears as something else;
mistaken as something else.
So Chinmaynanda Svmi used to have a beautiful pair of expression: Non-apprehension

and Misapprehension. Non-apprehension is tam gua; varaa akti; mis-apprehension is
raj gua; vikpa akti. And in sleep non-apprehension alone is; no problem. In waking
and dream; there is non-apprehension and mis-apprehension; therefore problem. Ignorance
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no problem. Ignorance plus error there is a problem. In Mnukya Karika, we have another
pair of words, agrahaam and anyath grahaam. That only Svmi Chinmaynanda has
translated as above. Agrahaam, non-apprehension; Anyatha grahaam, mis-apprehension.
Both joined together leads to sasra. Therefore vasthu anyath avabhsate.
So Brahman appears now as jva. Which Brahman, I-the Brahman, is now wandering all over,
claiming as what; I am a jva, samsri. Svmiji is there no route, give me some escape route;
who is asking. Brahman. That is what the Upaiad says: Brahman is crying inconsolably.
viva payati kryakraatay svasvmisabandata

iyacryatay tathaiva pitr putrdytman bhdata |
svapn jgrati v ya a puru my paribhrmita
tasmai r gurumrtay nama ida r dakimrtay
akarcrya says that all the Dakimrthys are now roaming about without knowing that
I am Dakimrthy himself. All because of what: tam raj gua.
Therefore it is said here; third line, sai puruasya sasrt nidna. Sa esa means this
varaa akti alone is the cause of the sasra of human beings. So that varaa akti
alone is the cause of the human sasra; sasrasya puruasya sasrt nidna; nidna
means cause; it will be the cause of sasra.
But very careful. Ignorance does not directly cause sasra. Ignorance of rope does not
frighten me. Ignorance of rope does not create problems for me. Ignorance produces the
misapprehension; so through the error, the problem would come.
And therefore he says: vikpaakt pravaasya htu; because varaa akti is the cause
for the manifestation of, or the activation of vikpa akti. varaa akti is directly the
cause for the activation of vikpa akti and the vikpa akti is the cause for sasra. So
the varaa akti activates the vikpa akti; vikpa akti creates the sasra. So how do
we say. Vikpa akti is direct cause of sasra; varaa akti is the root cause or the
indirect cause of sasra. And that is why suppose somebody who has gone out to office or
some child or family member has gone; and then that person has not come at the regular
time. Now you do not know the reason; you are ignorant of the cause of the non-return of
your child, grandchild, husband or wife of son or anyone. Now ignorance itself is not the
problem. But do you think our mind will keep quiet. Why he did not come. We do not know.
When we do not know, we just do not stop. We never say OK, he has not come. What we will
do. We start our fertile mind; we imagine; at least you are imagining; why not imagine
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something positive; why negative; we do not know the reasons; perhaps this may be;
perhaps that may be; nice reasons we can take. We do not. We think water lorries are hitting
people. Auto rickshaws are going. If it is a child, kidnapping is happening; this and that; the
mind begins to imagine so many things. Ignorance has only covered this fact; what; a
particular cause is there for non-arrival; that ignorance activates raj gua's vikpa akti;
then the mind begins to imagine; then this person begins to walk up and down.
Up and down walking is it going to help; at least if you phone and ask you may know the
reason, if it is possible.
So thus ignorance never directly causes sasra; but indirectly through error it causes
sasra. That is why in Brahma Stra, akarcrya begins his commentary with error. It is
called Error byam. Not erroneous Byam. Error byam means not byam is error.
Byam is dealing with error. On error. What is error. And what is the cause of error; and how
it is the cause of whole sasra. Therefore he concludes; removal of sasra is only
possible by the removal of error; self-error; and the removal of error is possible only by the
removal of ignorance; and the removal of ignorance is possible only by knowledge and
knowledge is possible only by scriptural study; therefore come to Brahma stra. This is how
he begins his introduction.
Continuing.
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prajvnapi pait:'pi catur:'pyatyantaskmtmadrg-

vylhastamas na vtti bahudh sabdhit:'pi sphuam |
bhrntyrpitamva sdhu kalayatylambat tadgun
hantsau prabal durantatamasa aktirmahtyvrti ||114||
So here akarcrya is talking about the glory of tam gua. Here glory is the opposite; the
notoriety of the tam gua he talked about; how powerful it is; how it is not that easy to
remove. So how powerful tam gua is; varaa akti is; how difficult it is to remove. He
says: bahudh sabdhit:'pi sphuam na vtti tamas vylha; so vylha means
gripped or overpowered by tam gua; A person who is ovepowered by tamgua;
dominated by tam gua; or under the spell of tam gua; literally vyl, to mean swallow;
vylha means swallowed; in this context, overpowered; overwhelmed under the spell of
tam gua; and such a person, bahudh sabdhita api na vtti; he does not understand
however much we communicate to him; thick skull it is; it will not enter his mind; it will only
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rebound and the guru says; Tat tvam asi; he will say tat tvam asi. Aha Brahmsmi he should
have said. It will only come back to him; he does not receive somehow; bahuda
sabdhit:'pi and sphuam means clearly taught also; some how he does not grasp.
mhamahima; this is the glory of ajna.
And even though that person is what type of person; not ordinary person, prajvnapi, very
intelligent in other stras; very very intelligent, buddhimn, very sharp he might be;
paita, extremely learned in tarka, mmsa, vykaraa, very erudite person. So he is
intelligent; he is erudite; and catura api; very very discerning; catura means uhpha
vicakaa; capable of discrimination; capable of discerning; that is also there; intelligently
smart person is called catura; nipua; samartha, vivki. And atyanta skma tmadrg; and
he has got a very fine intellect; very subtle intellect to understand even subtle topic; like in
the science etc. the theory of relativity, very few people know, that he knows; So therefore he
is able to understand even subtle topic is all other sciences; he is very good; except in
vdnta; excellent in wonderful; but somehow tamasa vylha; covered by tam gua na
vetti; he does not seem to understand this vdic teaching; na vtti; in spite of clear
communication.
And therefore what is he going to do. As long as he does not grasp Aha Brahmsmi, he will
have to continue to claim aha jvsmi; till Brahmatvam comes jvatvam has to be continued;
no other go. Therefore bhrntyrpitamva sdhu kalayati. He takes this physical body
alone as reality; this physical personality alone as reality, which is the erroneous belief or
mistaken identity. Bhrntya rpitam means mistaken or mistaken identity; and what is the
physical I; that I a human being, I am man, I am women, and even psychologically; anything
other than Brahman. We call as ahakra. So the personified-I, the personal-I, the qualified-I;
the ahakra-I alone, sdhu kalayati; he takes as the real-I. sdhu means as reality.
According to vdnta, the located-I is false.
Then what is the real I. The unlocated-I is the real-I; the finite-I is false-I. Mortal-I is false-I;
the immortal-I alone is the real-I. Immortal-I he does not accept. the mortal-I is only real for
him. Sdhu kalayati.
And once the false-I comes because of bhrntya rpitam, because of the mistake, naturally
what happens, the physical properties also I claim as mine. Therefore tadgun lambat.
He claims and identifies with only the physical properties; the emotional properties, the
intellectual properties alone he claims; but he never claims Brahman features; aha mithya;
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uddha; buddha; mukta; asaga; sarva gata; jagat dhra; all these the stra says; you
are all these things; he never accepts these.
The first one is called dharmi adhysa. The second one is dharma adhysa. Dharmi adhysa
means identifying with the substance. Dharma adhysa is identifying with the property.
Substance adhysa and property adhysa. I am body is called substance adhysa;
superimposition; and I am fat is property adhysa. These two he continues to do.
And therefore the teacher says: hanta; the teacher himself, the guru himself begins to get
vairgya slowly, because the Guru has taken to all the 18 tricks he has learned to teach this
chap. He has all tried all the method; now I only pray to Lord and hope that one day you will
also be convinced. You will also be able to own up the fact. Teachers' pururtha is over;
only hereafterwards, the teacher has only to join the prayer.
And therefore the teacher shows the power of Tam Gua by using the word, hantah; alas;
sau tamasa vrti prabal; the veiling power of tam gua; is prabal; extremely powerful;
I myself am helpless; and that is why in the Bhagavad Gt, Krishna gives three examples of
covering:
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dhmnvriyat vahniryathdar malna ca |
yathlbnvrt garbhastath tndamvrtam ||3- 38||
When the fire is covered by smoke, just by fanning we can remove; when the mirror is
covered by dust; just by wiping you can remove; when the baby is covered by womb, you
cannot do anything; what to do; wait for 10 months. Like that guru also knows that whatever
has to be done, has been done; then wait, in due course. In due course may be few weeks,
few months, few years; few janms. This is the great power.
Hari Om.
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041. Verses -115 to 117
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prajvnapi pait:'pi catur:'pyatyantaskmtmadrg-
vylhastamas na vtti bahudh sabdhit:'pi sphuam |
bhrntyrpitamva sdhu kalayatylambat tadgun
hantsau prabal durantatamasa aktirmahtyvrti ||114||
The main topic under discussion is antma, which happens to be one of the seven questions
of the student; which was asked in the 49th verse;

Of those seven questions; he is answering the first question of antma and in that antma we
have got three divisions which is the sub-heading under antma. The first one was stla
arra antma; then the skma arra antma; then now we are in kraa arra antma; and
this kraa arra was given several names like avyakyam, avidy, akti; etc. and one name
was trigutmika; made up of three guas. akarcrya has explained the word akti;
avidy; avyaktam, etc. and now he is explaining the trigutmika word. I am trying to give
the whole bird's eye-view.
The whole seven questions and in that antma; and in that kraa arra; and in that kraa
arra, trigutmika and among the three guas, we have covered the raj gua which
expresses in the form of vikpa akti and now we are discussing tam gua; which
expresses in the form of varaa akti; and generally, raj gua and tam gua work as a
team; they have nice cooperation; they have a nice field work.
Of these two, the raj gua can function only backed by tam gua; whereas that is to put in
another language, vikpa akti functions backed by varaa akti. Example being rajju; a
rope will appear as a snake when the rope is covered by ignorance. Therefore vikpa akti
is backed by varaa akti; raj gua is backed by tam gua; therefore, wherever vikpa
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akti is there; there must be varaa akti also behind. So wherever there is error, there is
ignorance.
But we do not accept vice-versa; that is wherever there is ignorance, there is error; no such
rule; there can be ignorance without error; and the example we give is: in sleep there is self-
ignorance, there is no self-error. Whereas in waking and dream, there is self-ignorance as
well as self-error. So thus varaa akti prepares this stage for the vikpa akti to
operate. And varaa akti when it is by itself does not cause any direct problem. That is
why we said ignorance is bliss; if it is without any error. Errorless ignorance is bliss. Errored-
ignorance is terrible.
That is why errorless ignorance obtaining in sleep does not harm us; whereas errored-
ignorance both in waking and dream creates sasra. And therefore, even though varaa
akti is not directly harmful; varaa akti is indirectly harmful; vikpa akti is directly
harmful.
And that has been explained in the 114th slka, which we saw in the last class; when the
varaa akti is taking over a person; at that time of the predominance of tam gua; that
person is not able to understand subtle things, even though repeatedly talked.
Of course, incidentally we should add another aside information also; every human being
there is a predominance of one of these three humans, satva, rja s and tamas, but even in a
person, who is predominantly stvic or rjasic, it is not that this is dominant all the time. So
that means even the most stvic person in the afternoon, after a sumptuous lunch, even he
will be yawning. And if you take Pnini's grammar, the worst insomnia will be cured. In the
srama, the grammar class is at 2 p.m. So we know how it is. Grammar not regular. Pinian
grammar. So therefore, not only tam gua is predominant in a person throughout the life;
even in a stvic person, there are times when tam gua is dominant.
And akarcrya says when tam gua is dominant, exactly like vina kle, vipartha
buddhi, neither they will know nor they can know, told by somebody. Vina kle vipartha
buddhi, like that prajvnapi generally he is intelligent, pait:'pi, very well learned,
caturpi, smart in discrimination; atyantaskmtmadrg; he can easily see subtle things; in
spite of that, with regard to aha brahmsmi, there is some problem, he is not able to grasp.
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Why, tamas vylha; he is overpowered by tam gua and because of that, bhrnty
arpitamva sdhu kalayati, he swears that he can never be the pure consciousness; I am the
body alone; I am the mind alone. I do not accept the pure consciousness. And hantsau
prabal durantatamasa aktirmahtyvrti. So even Bhagavn will only say hantah; hantah
means what; remember the examples I gave. the three-fold example and the fire is covered
by smoke, there is an easy remedy; you can fan it; when mirror is covered by dust; at least
you can wipe it; when the child is in the womb, you cannot do anything for the manifestation
of the child; you have to wait; akarcrya says beautifully in his Shivnandalahari;

-

k vrijabndhava kitinabh vypta tammaala
bhitv lcanagcar:'pi bhavati tva kisryaprabha |
vdya kinna bhavasyah ghanatara kdrgbhavnmattama-
statsarva vyapanya m paupat skt prasann bhava || 58 ||
He says when the Sun, the powerful Sun is in the sky, any amount of thick cloud is not able
to cover the sun totally. Maximum they can cover the tip of the Sun, and there will be light;
and it will not be lightless. I will be able to function in the world; like this day; Sun is not seen;
but sunlight, even the most powerful cloud cannot totally cover.
And akarcrya says this is the power of Sunlight; and Oh Lord you are considered to be
kisryaprabha. Now covering you must be extremely difficult; when the thick cloud
cannot cover one Sun, covering ki srya prakaa Siva is almost like impossible. But my
tamgua cloud Oh Shiva, is so dense, it has covered you, which cannot be covered by any
set of imagination; vdya kinna bhavasyah ghanatara kdrgbhavnmattama-; my tam
guam, kdrg ghanatara bhavth; how much dense it should be.
So therefore if such a dense tam gua must cover, the ki srya prakaa you, my case is
hopeless case; therefore I do not think I will be able to remove that cloud; therefore what am
I going to do; statsarva vyapanya m paupat skt prasann bhava; the ball is in your
court, surrendered, you alone must remove that cloud; and just present in front of me. That
is what he says: hanta! alas! vrti aktihi; the varaa akti of tamgua is mahti and
prabhala; it is very big and very powerful. Up to this we saw.
Continuing.
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abhvan v vipartabhvan
sabhvan vipratipattirasy |
sasargayukta na vimucati dhruva
vikpaakti kapayatyajasra ||115||
Incidentally in verse No.113, that fourth line, vikpaakt pravaasya

htu is there; especially for Sasrkt students; there is an alternative reading which is a
better reading, therefore I choose to suggest that: vikpaakt
prasarasya htu is a better reading. Pravaasya hetuh is a second reading. Pravaam
means inclination which does not totally fit in this context; but prasara means activity;
manifestation; that is a better reading. Prasarasya is a better reading; pravaasya is
secondary reading.
And in this slka also, in the second line there is a word sabhvana, and in the first line in
the book that I have given, they have put an mark at the end, that mark indicates it
should be read as asabhvana. In some other books that mark is not; if that is not there,
that reading would be sabhvana. Therefore, with mark there is one reading; without
mark there is another reading. With it is asabhvana; without mark, it is sabhvana.
But both are going to convey almost similar senses in this context and therefore, we can take
anyone of these two readings.
Now here, in these two slks, akarcrya is once again reminding the functions of the
Vikpa Sakthi and varaa akti; vikpa akti of raj gua; and varaa akti of tam
gua he is clarifying further.
So what are the functions of vikpa akti. He says vipartha bhvan. I will take that word
first. Vipartha bhvan means dehtma bhuddhi, strong body identification that I am the
body and the body alone is called vipartha bhvan; and when I say body it includes mind
also, because body is stla, mind is skma, therefore body is stla arra and skma
arra and in that there is very very powerful identification; the most powerful the body
identification is, the more difficult to own up I am the consciousness.
I have told you before that consciousness and body are like two extremes. Identification with
one will weaken the identification with the other. The more I am closer to the body, the more
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I am away from consciousness; the more I am closer to the consciousness; the more I am
away from the body. Therefore dehtma buddhi and brahmtma buddhi can never coincide.
The more one becomes powerful; the more the latter will become weaker. You cannot have
both of them equally powerful. And therefore in the case of rja sic people, vipartha
bhvan is very strong; highly egoistic people; conscious of their figure, their height; their
weight; their fitness; their colour of the skin, colour of their hair, the length of the nail; all
minute things, they are very very very particular. This is vipartha bhvan.
Then when such people come to stra, they will face three types of problems. The vikpa
akti pradhna people when they come to stra, they will have three-fold problem.
First problem is abhva na; abhva na means non-acceptance of the scriptural teaching.
Rejection of the scriptural teaching and by scriptural teaching specifically mean Tatvamasi
Mahvkyam; you are Brahman, they will reject; because I-am-body is very strongly there.
That's why Krishna said in the 12th chapter:
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One who has got a strong dhabhmna, vdnta will be tougher for them. And therefore
the first problem is what; rejection of aha brahmsmi.
Then what is the second problem; sabhvana or asabhvana; both reading we can take;
but meaning is almost the same. What is that: sabhvana means saaya bhvana. He
would not say I reject but they will never totally accept; there is a constant saaya. It is
good; but; that but will butt in. Therefore, doubt. And if they are very learned people, the
doubt will be whether it is vii dvaitam; I am Brahman or I am part of Brahman or I am
different from Brahman. Only small doubt and the others are cleared. This is the basic
teaching. I am Brahman or I am part of Brahman or I am different from Brahman; that is the
only not understood and all others like annamaya ka is understood well; before coming of
stra they understood. So therefore, the second obstacle is what saaya. He is a
doubting cock. And Krishna has pronounced that Samsaytma vinasyati. The man who is an
embodiment of doubt, he will spiritually perish. This is the second one.
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And third one is what: vipratipatti; vipratipatti means wrong understanding of the
scriptures. Misunderstanding of the scriptures. Misinterpretation of the scriptures; pratipatti
means jna. vi means vipartham. So vipratipatti means vipartha jna. Understanding
everything is wrong. The teacher will be intending one thing, and he will take a totally
different meaning and sometimes they will take out of the context also, because any
statement has got a particular meaning in the whole set up and when it is taken without the
background, it can even mean sometimes just the opposite.
For example, in the Mundakopiad, there is a very clean statement. dva suparna sayuja
sakaaya jvtma and paramtma are like two birds seated over; perched on, the body-tree.
Now I can take this and conclude that stra is clearly talking about jvtma-paramtma
bhda. And we can comfortably ignore or neglect and reject tat tvam asi; comfortably forget.
These are all what; vipratipatti; misunderstanding of the scriptures.
All these four problems. [1] Dehtmabuddhi (body identification); [2] rejection of the
teaching; [3] doubt of the teaching. [4] And misunderstanding of the teaching. All these four
problems. Will never leave; vimujati dhruvam. Will never leave a person; dhruva; definitely;
will not drop; these four problems will never leave a person; what type of person; sasarga
yukta; who is associated with the vikpa akti; vikpa akti we have to supply. Who is
associated with vikpa akti or who is associated with raj gua; raj gua and vikpa
akti or almost synonyms.
And what does it do: Vikpa akti ajasra kapayati. This vikpa akti will constantly
disturb the mind; kapayati; it will stir the mind; disturb the mind; like at the time of churning
the curd, how much it is disturbed; churn the mind; disturb the mind, keep the mind all the
time restless, restless, restless, active it is. Therefore kapayati mean vikpayati; kbhayati;
disturb. ajasra; constantly.
Continuing.
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ajnalasyajaatvanidr-
pramdamhatvamukhstamgu |
tai prayukt nahi vtti kicin
nidrluvatstambhavadva tihati ||116|
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So what vikpa akti does akarcrya said in the previous verse. What varaa akti or
tam gua will do is said here; it is only like a winding up slka; it is repetition only.
What all things it will do. ajna, lasya; jaatvam; nidr, pramda; mhatvam; all these
six are the symptom of varaa akti; they are symptoms of tam gua; Krishna has talked
about all these things in the 14th chapter; the 14th chapter of the Gt is dedicated to the
three guas; the stra itself is called gua traya vibhga yga. So those who have studied
Gt can correlate 14th chapter and these verses.
What are the symptoms. Ajna; ajna means what; sheer ignorance; all types of
ignorance, including self-ignorance. All types of ignorance, including self-ignorance.
Then lasya. lasya means laziness. .. So he will not take up any
physical activity. That's why our scriptures begin with karma knda. Because according to the
scriptures, a person should be become predominantly stvic to study vdnta and one
cannot go to satva gua without going through raj gua. Therefore everybody is initially
tmasic; we have to break tamas by raj gua; and we have to break raj gua by satva
gua. Therefore scripture never introduces vdnta first; it only creates desires in a person
and it says even if you do not have desires; I am giving you daily duties. You have to get up
in the early morning; You have to go to temple. you have to do pradakia. you have to do
namaskra; you have to do sandhya vandana; karma, karma, karma; sit, get up, sit, get
up; namaskra; sit, get up and do namaskra; because for every human being the first
and the biggest obstacle is laziness; which is in the physical body. Therefore break it by
doing karma and this tam gua person he will always go in for high-tech that we can avoid
walking. Previously at least he used to get up for adjusting the TV channels. Now it is remote.
Now generally they put in the dining room; so that you do not have to waste that time also
without watching the TV. Go on watching and go on eating. So now that is tamas; dense
tam gua.
Then jaatvam. jaatvam means laziness or dullness of the mind; lasya is the dullness of
the body at physical level; jaatvam is laziness at the mental level; thinking is very slow. You
make one statement; tomorrow only you feel that you understand a little out of it; he would
take time to hit the head; and thereafter so many layers of tam gua has to be crossed, and
thereafter it would look like understand a little. Therefore intellectual Cholesterol is called
jaatvam.
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Then the next one is nidr; nidr you can understand very well. nidr is sleep; we enjoy
sleeping most of the time; and whenever he is not sleeping; he is sleepy; that is the only
difference. That is he has got only two states; either sleeping or sleepy. Only two; unlike we
who have three avasths. This is nidr.
Then the next one, the fifth one, is pramda; pramda means negligence. carelessness.
oversight; if you plan five things, three things he forgets. He will say that I thought that I was
bringing this and he brings something else. Like Svmiji says; one person put a knot so that
he does not forget a thing in his angavasthram. He came home and forgot for what purpose
he knotted the cloth. Then he ran back to that house and asked; for some reason I put a knot
in my angavasthram when I came to your house; do you know for what purpose? Then that
person was surprised and asked Did you say that you came to my house today?; So the
problem is knottier. So therefore, full of negligence; negligence, carelessness. Oversight etc.
is pramda.
And next is mhatvam. Mhatvam means conflict. Constantly he has got conflict. To do
this or that; right from getting up in the morning; should I get up or not; if I should get up
now or later; today should I go to the class or not; then whether or not to attend Svmiji's
evening talk; or both or one alone; anything you take, right from dress for some people,
choosing the dress is a big conflict. Previously only one type of dress was there; now
different types of dresses have come; for office; for social occasions. Therefore people now
stand in front of their cupboards for fifteen minutes just to decide. That's why they said take
Sanysa. Thereafter you would not have any dress conflict! No choice. So therefore constant
conflict is mhatvam. mukh means etc. All these types of symptoms are tam gua. They
are all tam gua; manifest expressed or active tam gua.
And what will be the life of such a person. tai prayukt nahi vtti kicin; afflicted by these
types of problems; afflicted by the abovementioned six types of problems; afflicted by,
influenced by, affected by these six types of problems, six or more, six etc. he has said, not
exactly six, these six types of problems, kicin na vtti; a person cannot learn anything in life.
Life's primary thing is learning; no animal can learn; human being alone has got the innate
prerogative to learn from life. We are not talking about Brahma vidy; they have to learn a
lot of other things.
This person can neither learn apara vidy to use Mundakpishad language; neither can he
learn apara vidy, the material knowledge; nor he can gain para vidy. kicin na vtti; param
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vidhym va aparam vidy va; tma vidhym va antma vidhym va; Karma knd va; jna
knd va; kicin na vtti; then what is he doing?; like a sleepy and sleeping person; you have
to ask constantly; are you listening, you have to ask of and on; nidrluvat; a sleepy person. So
he always stands or remains like a sleepy person or stambhavad; he always remains like a
pillar; you curse you know; "you are sitting like a stone" "you are like a tree"; all these things
are dense tam gua. nidrluvat; stambhavad; like a pillar he remains.
So with this akarcrya concludes raj gua and tam gua discussion. In another
language, vikpa akti and varaa akti discussion. Hereafterwards he is going to discuss
satva gua. Why does he change the order. Normally satva rajas tamas is there. But
akarcrya changes the order, you know why, rajas and tamas are binding guas; satva
gua is liberating gua. So akarcrya wants to first talk about the binding gua because
so that we can very easily understand, because you are already in bondage only. Therefore
describing a samsri is easier because we all have got aparka jna of sasra.
Therefore easy things first.
And while talking about satva he wants to point out that to be free from all bonds, the wise
one should increase the satva gua and the entire religion is increasing satva gua. Entire
religion is increasing satva gua. And the entire philosophy is transcending satva gua also.
With these two words he is explaining our whole life; only two; increase satva gua through
religion; transcend satva gua through philosophy. Karma knda increases satva gua; jna
knda takes you beyond satva gua also, because ultimately we see satva gua also as a
golden bondage only. Anyway that aspect we are not talking now. But he is talking about the
liberating nature of satva gua.

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||||
sattva viudda jalavattathpi
tbhy militv saraya kalpat |
yatrtmabimba pratibimbita san
prakayatyarka ivkhila jaam ||117||
So from this slka 117, satva gua is being discussed; from 117 satva gua is being
discussed. akarcrya wants to discuss three types of satva gua as it were; how three
types; I will tell you. Three types of satva gua as it were.
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The first satva gua is that satva gua which is weak, because of being overpowered by rajas
and tamas. So we can say that feeble satva gua; suppressed satva gua; overpowered satva
gua; dominated satva gua; not dominant satva gua, but dominated satva gua.
Then the second level of satva is moderately strong satva gua; in which the rja s, tamas
and satva are almost on equal footing; they are almost on equal footing; the first one, satva
is weak. The second one is satva is strong; but not dominantly strong; it is like two tennis
players No1 and No.2 playing; One who has won Wimbledon and one who has won US Open
and they are playing. You cannot say who will win; 50:50. The bookers have got tension. That
is moderate; madyama; First one is mandha; The next one is madyama.
And the last one is uttama; the strong satva gua; or the strongest satva gua; in which the
satva gua is strongest compared to rja s and tamas; which is the master of rajas and tamas.
These are the three stages of satva gua. For these we use three technical words; one is
called malina satvam, feeble one; next one is misrita satvam, moderate one; and the final is
called uddha satvam. Malina satvam, misrita satvam and uddha satvam. It is all beautiful to
study which you do not find anywhere, even in Gt 14th chapter.
Now again I am not able to what you call suppress another beautiful aspect also he brings
out in the following slka; that idea also I will just give you in advance. He says in malina
satva stage, a person is bound. In misrita satva stage, a person is a qualified person; adhikri;
in uddha satva stage, he is free. So in malina satva stage, a person is bound. Not a sdhan
catuaya sampanna; anadhikri he is; in misrita satva stage, he is neither in the bound
category, nor in the liberated category; but somewhere in the middle; successfully travelling
towards mka; what we call; qualified person; adikri; he has vivka; vairgya; amdi aka
sampatti he has; mumukutva is there; he is qualified, he is misrita satva; and uddha satva
person is jni; brahma nia; tma nia. This is how he is going to develop.
First we will see the malina satva in verse No.117. He says: satvam jalavat viudda . Satva
gua by its very nature is pure. Satva gua by its very nature is pure; like what, water; pure
water. But what happens? But tbhy militv when the pure satva gua is sullied by; mixed
with tbhy means what those previous two; means what; raj gua and tam gua.
tbhy; raja and tam gubhya militv; sullied by; that is why we call it malinam; dirtied,
tarnished by those two; it becomes the cause of that. Some people say: that person is very
good. Even the Prime Ministers say: but the coterie around him; they have poisoned him.
They will talk about their children. My child is good only; but mixing up with the neighbours'
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son, my son has become bad. But the neighbour tells the same thing! Similarly satva is very
good; but associated with rja s and tamas; saraya kalpate; it becomes the cause of
saraa, saraa means sasra. saraa means sasra; bondage. Kalpat, becomes
the cause of.
What is the unique nature of satva gua; he says: here we are not talking about the misra
satva; we are talking about the natural trait of satva gua; by itself; he is to manifest
consciousness. Satva gua belongs to what: ctanam or actanam; actanam only. Satva
gua belongs to actanam only; but this satva gua which belongs to actanam has got a
unique capacity and what is that?; capacity to manifest, reflect, express consciousness. That is
why we say mind is matter; but even though it is matter, the mind has the capacity to
manifest consciousness. Because of what; satva pradhna; because of the presence of satva
gua. That is why in Tatva Bdha, while we were studying the mind and sense organs are
created out of what: satva gua. Mind and jnndriys are created out of satva gua;
karmndriys and prs are created out of raj gua (do you remember); whereas physical
body is created out of tam gua pradhana.
And therefore the inert matter, manifests consciousness means what; inert matter appears
alive; sentient; when it has got satva dominant. Inert matter appears sentient when there is
satva predominant; exactly like what; the mirror is also matter; the cloth is also matter; but
the mirror has got the unique capacity to reflect the sun; not only reflects the sun, it
becomes a secondary light to illumine the other objects. Why, the fine surface has got that
quality. This may reflect the sun to some extent, that is why you are able to see; but this
cannot illumine another object; similarly, stla arra is also matter; skma arra is also
matter; but because of fineness it is capable of manifesting consciousness.
That is what is said here. yatra tmabimbita pratibimbita; yatra means the satva gu; in
the satva gua of matter, or in the satva gua predominant matter, pratibimbita
tmabimbita; so the tma, the consciousness; bimba means the original; the original tma
consciousness is pratibimbita, is manifested or reflected or expressed. Yatra means satva
gu; or satva gua pradhna antakara.
Not only that, even when you study the creation, [1] the plant life has got a little bit of
consciousness compared to the [2] inert object. In the inert object, tam gua is 99%, satva
gua if you ask whether it is there; according to us, there is a little bit is there. But it is so
negligent, that it is as good as not there at all; actana. When you come to plant kingdom,
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satva gua is more; therefore they are more sentient compared to the inert. Come to [3]
animals; still more sentiency. They can know more than plants.
Come to [4] human beings. Their awareness of the environment, their capacity to
understand the laws; and their capacity to project the future; all of them are more; the
gradation is caused by what; this gradation is caused by the gradation is satva gua. And if
you go to dv, they are supposed to have still more satva gua, than even human beings.
OK.And then the mind has become now what: a sentient entity; sentient within quotes, not
intrinsically sentient; but it has got borrowed sentiency. And now the mind is like tma. In
what sense; tma is also sentient; mind is also sentient; like the original light that is Sun; and
the mirror which enjoys reflected sun. So how many illuminators are there. Two illuminators,
the original and the reflected. Similarly we also have got two illuminators; the original Sun
called the consciousness and the secondary entity called the mind, which also has got
consciousness.
Now, what does the mind do? The mind has the capacity to illumine the world, know the
world, sense the world; therefore akarcrya says arka iva akilam jaa prka iti. Like a
reflected Sun, arka means the sun, like the reflected Sun, the reflected consciousness also,
like the original consciousness, the reflected consciousness also, akhilam jaa prkayati,
is capable of illumining; illumining means knowing, sensing, awaring the world. All because
of satva gua. So the subject of prkayati, for Sasrkt students is tma bimba; So tma
bimba akhila jaam, jaam means what; inert universe, the entire inert universe; tma
bimba prkayati. How, having reflected in the mind, it illumines.
Hari Om.
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042. Verses 118 and 119
Dealing with the name of the antma, akarcrya has come to the kraa arra topic
after completing stla and skma arras, and various features and significant makes of
kraa arra were pointed out and now the three guas of kraa arra are talked
about.
And we should remember that in this context, akarcrya does not name any difference
between kraa arra at the vyati level and kraa prapaja at the samati level;
otherwise called avidy at the vyati level and mya at the samati level; he does not want to
differentiate in this context, because at the kraa level, differences are not felt, it being
undifferentiated condition.
And akarcrya has already dealt with raj gua and tam gua of kraa arra; raj
gua being the cause of vikpa akti or projection and tam gua being the cause of
varaa akti, the veiling or covering; and now akarcrya has come to satva gua topic.
And he is dividing or sub-dividing satva gua itself into three types as it were; one is satva
gua which is overpowered by rajas and tamas; which we call malina satvam;
And then the next satva gua is that satva gua in which rajas and tamas do not overpower
but that is also there almost equally, which he calls misra satvam.
And then the third type of satva is that satva in which satva is so dominant; that raj gua
and tam gua are subservient to satva. So the final one is called uddha satva; or viudda
satva. So malina satvam; misra satvam and uddha satvam.
And akarcrya wants to point out that in malina satvam a person is samsri, because
rajas and tamas are dominating; his life is not very intelligent life because satva is secondary
only; so he will be a samsri. That means heavily given to activity without asking the question
why am I acting; what do I want to accomplish in life. He does not know what he wants to
accomplish and he begins to question it seriously at the age of 70, when the most of the life
is over. I feel I should not have done like this.
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||- ||
mgh mghakarm mghajn victasa |
rkasmsur caiva prakrti mhin rit ||9- 12||
So rkas prakrti is raja pradhna; sri prakrti is tama pradhna; given to rjasic or sric
nature; their entire life becomes a waste, because they have travelled from sasra to what:
sasra. So this is malina satvam.
And misra satva or in mistra satva, a person is neither a total samsri; nor is he is a liberated
person; samsri is malina satvam. Liberated person is going to be uddha satvam. So misra
satvam is neither a samsri nor a liberated person but one who is working for liberation, who
has diagnosed the problem and who is a sdhan catuaya sampanna adhikri. Even though
technically a samsri, but he is totally different from other samsris because he has
diagnosed the problem, acquired the qualifications to solve the problem and he is already on
the road to recovery; i.e. he has started the treatment for cold; medicine he has started
consuming; only question of time. This is misra satva; so he is not a jni; he is an ajni
only but he is a pure ajni. Pure minded ajni.
Then he wants to talk about the uddha satva in which a person has acquired the knowledge
aha brahmsmi and therefore he is a free person. Thus verse No.117 talks about malina
satvam; verse No.118 talks about misra satvam and verse No.119 talks about uddha satvam.
Of which we have already seen malina satvam in verse no.117, and now we have to see misra
satvam in verse No.118. And we should remember throughout when I am telling the slka
Nos. I am going according to the book that I have supplied; if you are using any other book,
be carefully with the number, because different books have got different numbers for slka s.
So 118 which are going to see now is misra satvam. We will see.

|

||||
mirasya sattvasya bhavanti dharm
tvamnitdy niyam yamdy |
raddh ca bhaktica mumukat ca
daiv ca sampattirasannivrtti ||118||
So he says misrasya sattvasya dharma bhavanti. Following are the characteristics

expressions of misra satvam personality; in which satva gua is dominant; raj gua and
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tam gua are not totally subservient; 50:50% you may take. Previously satva: 25; others are
75. In this, satva is 50: and others are about 50. Next one satva will be 75%; just idea for
understanding. So he says misrasya sattvasya dharma bhavanti; dharma, characteristics,
faculties, expression in a person.
And what are those characteristics. Amnitdy; all the virtues mentioned in the Gt, 13th
chapter will be prevalent in him. All the virtues mentioned in the 13th chapter of the Gt by
Lord Krishna will be prevalent in him; that means akarcrya assumes that when a person
reaches this slka, he has already gone through the virtues mentioned in the 13th chapter of
the Gt.
In the 13th chapter, there are five verses which talk about important qualifications required
for learning, understanding and assimilating vdnta and begins with the slka amntivam
adambitvam ahis knti rjavam, etc. and he concludes with the slka , adytma jna
nityatvam; tatva jnrtha daranam. Etat jna iti prktam ajna yatht anyatha.
There, the uniqueness is instead of calling them values of life, Krishna calls them jna
itself; to convey the idea that if a person has these virtues, knowledge is as good as taken
shape. Knowledge is very very close to him. That means knowledge will not take much
struggle etc. A casual learning from a competent guru; even a casual approach will give him
the knowledge. Therefore Krishna calls them jna iti prktam.
And I do not want to take a diversion here and deal with every value said there; amnitvam;
starting from humility; adambitvam; simplicity; ahis, nti rjavam, etc. I would request
you to go through those portions which I have already discussed before. Not merely go
through; but also try to; writing notes is different. We are not doing academically here.
akarcrya expects us to be seekers of knowledge and therefore how to try to live those
values.
Amanitvam means humility; the first qualification is humility; vinaya; and adya means etc.
which means adambitvam and others. And similarly, in the fourth line, Krishna again repeats
the important virtue which are compulsory for a vdantik seeker. It comes in the 16th
chapter of the Gt and there the virtues are named daivi sapatti . In the 13th chapter,
virtues are named jna; in the 16th chapter, virtues or valued daivi sampath; in the
Vivkacmai, virtues are named what; misra satvam. All these three words are
synonymous. Jnnam of the 13th chapter of the Gt, Daivi Sampath of the 16th chapter of
the Gt and misra satvam of 118th verse of the Vivkacmai; all these refer to same set
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of ethics or morality. So vdnta emphasises morality; the only difference is, in vdnta
morals are enumerated and in purs stories and stories are written to highlight one value
or the other. the condensed enumeration of morals of vdnta; they are elaborated in the
purs ; how through stories; that is why I said one satyam vada of the Upaiad or
satyamva jayate of Upaiad, there the commentaries would not be there; in the purs
you will find the entire Harischandra pura, running to thousands of verses will focus on
this one point. It will also bring in different crisis situations, in which a person does not give
up the value of truth.
Therefore Vivkacmai does not concentrate on analysis of values, vivvekacmai

concentrates on enumeration of values. Even that enumeration, akarcrya does not
completely do; he says, care of Gt. That time also he is saving. That means he has assumed
that we are in very higher level when we come to Vivkacmai. At least he thinks that we
have completed at least the Gt. Or else how can he say amnitdy and leave it like this. If
you read the Sasrkt commentary on this slka, by one of the Sringeri akarcrya what
he does is; he quotes all the slka s from the Gt; and writes an elaborate commentary on
the five verses. A very big commentary in the book on this slka. In the commentary he
quotes all the five slka s and comments on that. And the Daivi Sampath where does it
come. in the 16th chapter; verse No.1,2,3 of the 16th chapter. It begins with

.
rbhagavnuvca
abhaya sattvasauddhirjnaygavyavasthiti|
dna damaca yajaca svdhyyastapa rjavam||16.1||

.
ahi s satyamakrdhastyga ntirapaiunam |
day bhtvalluptva mrdava hrracpalam || 16.2 ||

.
tja kam dhti aucamadrh ntimnit |
bhavanti sampada daivmabhijtasya bhrata || 16.3 ||
There 19-20 values are enumerated; in the 16th chapter, 1st three verses; and there the first
value highlighted is abhaya. First thing is you should be freeless to follow dharma; because
following dharma means conflict. Following dharma means crisis. Following dharma means
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material deprivations often; if a person decides to follow dharma, he should be ready to face
all kinds of problems including the criticism from society. They will say that you do not know
how to live; they will say this beautifully. What is that means; that knowing how to commit
crimes is vazha theriyarathu. Who follows scrupulously honesty etc. he is he is a fool, idiot,
mad, etc. He does not know how to live. Though we have to listen often to all these
criticisms from the society, and hold on to values which requires tremendous conviction. As
Krishna says in the Gt, svadharma nidanam sreya, paradharm bhaypa; I am not be
successful it does not matter, but I will follow dharma/values because I consider mka to be
superior to all the material comforts and therefore Krishna says fearlessness is the first value.
So I do not want to go to the Gt slks, care of my Gt classes, you refer to your notes;
daivi samptti in the 4th line; amnitdy in the 2nd line.
Then niyam, yamdhya; Pathanjali write his aanga yga stram which is also a
beautiful science to integrate the personality, which is one of the most ideal sciences to
integrate a personality; at the physical, moral, emotional, intellectual and spiritual level. At all
levels, the personality should be healthy; not only the personality should be healthy; they
must function in coordination also. Emotional health; physical health; emotionally they are
sound; but full of diseases. Some people are physically healthy but they are mentally always
depressed, affected etc. Some people are physically and emotionally healthy; intellectually
blunt. How to make all the layers healthy and also to function in coordination; aanga yga
is a beautiful stra; and in aanga yga also, 8 steps are talked about; of which the first two
steps deal with our character. The first two steps deals with values or our character; from
which Pathanjali conveys the idea that without moral health and spiritual progress
impossible. Without moral character, even physical health is impossible; soon a person will
take to a life of indulgence if moral characters are not there; which will destroy him physically
also.
And therefore the first value is Yama, consisting of five types of doors of avoidance and
niyama means five types of dos which are to be positively done. Yama means do not and
Niyama dos. Yama means nieda; niyama means vidhi. vidhi nieda. And in the nieda or do
not or negation; Pathanjali talks about five types of what you call negation; paja yam; and
also in the case of vidhi; five types of dos he emphasises; paja vidaya and paja nied.
Five dos and five do nots, which I call the ten commandments of Hinduism. For us the ten
commandments are there, if you say. it is there for us; what are they; yama plus niyama.
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And I have talked these two in my introduction. Therefore I am not going to go to the
details; and I will only enumerate them only in this context.
The five avoidances are ahis, satyam, styam, brahmacryam, aparigraha; ahis,
satyam, styam, brahmacryam, aparigrahah. Careful, I do not say avoidance of ahis;
ahis means avoidance of his; you do not anything in his; what do you do in ahis;
ahis is not something you have to do; it is something to be avoided; something in the
form of avoiding his; it is nivrtti rpa; not pravrtti rpa.
Similarly satyam also is nivrtti from asatyam. Not that the stras say that you should speak
all truths. Speaking truth means not speaking all truths; speaking truth means you can speak
the truth or can also keep quiet; but never tell a lie. Therefore either speak truth or keep
quiet; but never speak untruth. Therefore what is truthfulness; again avoidance of
untruthfulness. Therefore asatya nivrtti; that is also nivrtti; ahis, satyam, styam;
steya means avoidance of possessive or owning somebody else's wealth. Taking

something which legitimately belongs to somebody else and the ultimate styam is do not
steal others' wealth. That is not what is meant here. But ultimately vdnta stra says
nothing is your wealth; therefore ultimate styam is understanding that everything belongs
to God; even what legitimately belongs to you, you do not claim it as yours. That is the next
step; can see later. styam means again nivrtti from stealing; steya nivrtti.
Then Brahmacryam; Brahmacryam means sexual purity; or chastity; Brahmacryam means

chastity or sexual purity; or avoidance of all illegimate sexual relationships is brahmacryam.
At all levels; kyikam; vchikam or even mnasam. Even though brahmacryam is put
positively, the meaning emphasised is what: avoidance of unchastity. Nivrtti.
Then finally. Aparigraha is again avoidance of ownership. The idea of ownership; avoidance
of amassing wealth. So leading a simple life of lesser possession; and sharing with the other
fellow human beings and even with regard to the lesser wealth, I do not have ownership I tell
it is Bhagavn's property; I am using it for my benefit. Trusteeship. As Gandhiji talked about
the Trusteeship. Therefore aparigraha also means what withdrawal from over possession
and mamakra. mamakra nivrtti; these are five yams.
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And then we have got five niyams also; positive things; and they are aucam; purity. So
doing everything positively for maintaining the purity at what level; at every level; physical
purity; verbal purity; and mental purity.
Then santoa; positively entertaining the idea of contentment. I am happy with what I have.
Clearly declaring, clearing entertaining the thought; and clearly telling myself I am not
jealous of my neighbour who has got better wealth.

|

||||
mha jahhi dhangamatr
kuru sadbuddhi manasi vitrm |
yallabhas nijakarmptta
vitta tna vindaya cittam ||2||
Be satisfied with what you earn with your resources, is called santoa.
And then the next one is tpa; tpa is positively following moderation in every thing.
Avoidance of excesses in everything; whether it is sensory pursuit; jnndriya vyapara; or
karmndriya vyapara; including eating, sleeping, talking, in everything. Vak taps etc. That is
tpa.
Then svadhyya means study of scriptures and looking upon it as one of the important
duties of life. If taking care of the family members is the duty you considering, earning
wealth we consider a duty, getting children married is considered a duty; you should
consider the study of the scriptures as an important duty, which is as important as going to
office. So study of scriptures, svadhyya.
Then finally, vara praidhna; Worship of God. A religious life; a prayerful life, which
involves pj, which involves prayer; which involves minimum; cheapest worship is japa. No
expenses at all; you do not have to buy anything. Do not require anything. Just taking some
nma of the Lord, and spending some exclusive time to repeat the nma of the Lord and
afterwards whenever time permits, repeating the Nama, Krishna tells yajna japayajsmi;
the best type of yaja is nma japam. Minimum that; if possible doing physical pj, temple
visit; pilgrimage, etc. They are all extension of that. Prayer is a must for every seeker.
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Daynanda svmi nicely says: we do not believe in Secular Vdnta, because many people
want to separate vdnta from religion; temple, pj, vibthi, kumkum; they want to filter
out; and study vdnta as a pure philosophical system; it has come from the brilliant intellect
of akarcrya, etc. and therefore they want to separate. akarcrya says: nothing doing;
religion must be intermixed with philosophy. There is no Indian philosophy without God or
religion or prayerful life or namaskar. These are all integral part. It is called vara
praidhnam. All these five come under what: Niyams; and all of them are the natural
expressions of what: misram satva guam; humility would come; namaskra would come;
pj would come. Bhagavn would come; everything would come.
And thereafterwards how a person does pooja; whether it is more ritualistic or less ritualistic;
that is all different things. We do not say that everybody should do pajayadana pooja from
tomorrow. No. that is not the idea. But there is a religious prayerful life in him.
So what are all finished. Amanitavam, daivi sampath, niyama, yama. In each one many items
are there; akarcrya does not go to the details.
And then what is the next expression of misra satvam; radda; faith in god and scriptures,
until I discover. Very clearly by what is meant by god principle; what is meant by truth
principle. Normally the scientific approach; until I discover, I do not accept it; I will be a
nstika. But our traditional approach is: until I discover, I believe. That is called radda. Our
philosophy is believe and try to discover. Other agnosticism is: do not believe and try to
discover. But I will believe and will do everything in keeping with my belief; this is called
radda; but continue the study for discovering what is God.
That's why Daynanda Svmi repeatedly says: These DK people say that these people who
believe in God is a Ktu mirndi; and we say I also agree with them. kadavulai nambubavan
Ktu mirndi; because our aim is you do not stop with kaaduvalai nambuvathu; you should
stop with kadavul-knowledge. God should not be a matter of believing; it can only be a
belief in the beginning. It should be a matter of understanding or knowing. Until then,
radda.
And then what, bhakti; reverence to the Lord; reverence to the scriptures, guru bhakthi;
stra bhakthi; vara Bhakthi, guru bhakthi, they are also important; one Upaiad says:
yasya deve par bhaktir

yath deve tath gurau
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tasyaite kathit hy arth

prakante mahtmana
The one who has got the intense devotion to the Lord and also equally intense devotion to
the guru also; yatha deve; how much bhakthi he has towards the dv; tath gurau; that
much devotion to guru also. tasye ete kathit hy arth prkante mahtmana. To that
mahtmana, to that great devotee; all the upaiadic teaching will become crystal clear. like
ullankai nelli kani pol. (like the gooseberry in the hand). but prkante. Therefore bhakthi is
again a trait of what; misra satvam.
Then the next natural expression is: mumukuta cha; when one shifts from malina satvam to
misram satvam; the priorities of life takes a big change. Malina satvam to misra satvam
means life's priorities change. At malina satva level dharmrtha kmas are priority; in misra
satva level mka is the priority. All the others are meant for attaining mka and mka
alone. So if I have to choose between mka and any other thing, I will choose mka only.
So that priority shift is called mumukuta. But not mka. Desire for mka alone is there;
but mka is not there. Mka is there for whom? Next step. we will see. Malina satva over;
misram satva over.
Then uddha satvam. In udda satvam he will have mka; In Mistra satvam he will have
mumukuta; In malina satvam, neither mka nor desire for mka. He will say: why mkam
kikam etc. Let us live happily. Earn very well. eat well and enjoy. He does not have any other
desire. Maximum desire may be he may like to serve the world and all; that is also higher
ambition; but even that is considered as lower because desire for serving the world would
come under dharma only. Will come under dharma only. It is certainly inferior to mka. If at
all I serve the world, if I plan to serve the world, to get purity and mka, that service will
come under mumukuta; a service for service sake will come under mere dharma alone; even
that we consider as a type of mental impurity. There are millions of people who wants to
serve the world, who are dead against Vdnta. I do not want Vdnta; I do not want Mka,
etc. Again we say it is because the lack of understanding of what is mka. Because they
think mka is not serving the world. Because mka is a selfish pursuit, because I am
withdrawing from everything.
We define mka as withdrawing from a few things so that I can expand to accommodate
the whole world. Mka is not contraction; mka is expansion. I reject a few things like my
family, wealth, etc. so that I can serve the whole world as myself. Therefore mka is not
withdrawal from everything; but withdrawal from a few things so that I can own up the
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whole world. So it is not contraction, it is expansion; without understanding that they say
that we want to serve the world, we do not want to get mka. So that is called malina
satvam. What is misra satvam. They want mka.
Then daivicha sapatt, which I have already talked about before; daivi sampath means
abhaya, satva samuddhi, etc. mentioned in Gt, chapter 16, verse Nos.1 go 3. you go and
go through that.
Then the final one is: asan nivrtti; asan nivrtti; asat means mithya prapaja; asat here
means mithya prapaja; the word sat means Brahman; satyam, asat means mithya
prapaja. And the niVrttimeans turning away from the pursuit of mithya prapaja; that is
anitya pururta; limited goals of life; that's why I said even the pursuit of service etc. we
consider as asat pravrtti because what: that will lead to dharma or puyam or name or
fame; all of them will come under what: perishable limited results only; that will be only even
another type of golden bondage, because I am very happy as long as I serve, when I am not
able to serve, I am going to become unhappy. Even that is a type of bondage, whereas
Mka is that in which I serve the world but my happiness does not come even from the
service of the world; my happiness comes from myself. Therefore I serve as long as I stand;
and if I am not able to serve, I grow old or I die; that also does not make any difference.
Therefore in dharma, a person tries to find happiness through service, whereas in Mka, a
person is already happy and with this he will serve the world. And therefore even dharma will
come under mithya alone. Dharma will come under mithya alone. Then what is satyam;
anyathra dharmt; anyathra adharmt. Mka is something which is beyond dharma and
adharma. That means Krishna tells in the Gt, ultimately sarva dharmn api parithyajya; you
should go beyond dharma also; you should not allow dharma to become a bondage;
because many dharmic people are upset when there is lot of adharma in the world. I am a
dharmic person and I am upset because there is a lot of adharma in the world; that is also a
bondage.
Then what is freedom. I follow dharma but I am not upset by adharma in the world. As much
as possible, I will do my best to bring out dharma around, but whether I succeed or not;
whether adharma is prevalent or not I am not upset over it; that is going beyond dharma.
Otherwise, if I am attached to dharma, it is asat pravrtti, going beyond dharma is asan nivrtti.
All these things are natural expressions of what: not udda satva. If you see the descriptions
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it will look like that it is udda satvam. But he says this is not uddha satvam; this is only
misrah satvam.
Then comes the question; what is uddha satvam then: that is said in 119.

|

|||
viudda sattvasya gu prasda
svtmnubhti param pranti |
trpti prahara paramtmanih
yay sadnandarasa samrcchati ||119|
So malina satva is over; misra satvam is over. Now we are coming to udda satvam, which is
otherwise called viudda satvam; both are one; uddha or viudda; both are synonymous in
this context. viudda sattvasya guh; the expression, the characteristics of uddha satva are
the following. And what are they:
First one: Prasda. Prasda means not vadai, kadalai, chundal etc. that is also called
prasdam. Somebody asked; they wanted to give a derivation for prasdam; because of the
Tamil pronunciation. Sdam; pra sdam; prakarna sdam; what we eat beautifully that is
prasdam. It has nothing to do with Tamil sdam; it is sda; derived from the root sat
prasdathi; to be tranquil. So sda means tranquility. Prasaadaha means enduring peace;
tranquility is called Prasda. Poise of the mind; balance of the mind is called Prasda.
Then why do we call the temple eatables as prasdam, because when we receive anything
from the temple, we accept without any resistance. When we receive anything from the
temple, we accept without any resistance. If we get anything from anyone else, we will never
get trpti; if it had been a little bigger, it would have been better; highly critical; but when we
receive something from the temple, there is no critical attitude. There is no resistance.
When the resistance and criticism goes; when resistance and complaint goes, when the
resistance and grumbling and murmuring goes away; what is the mind; tranquil. When you
get that from kovil, because you get nti, because you get peace, it is cause of tranquility;
that is also indirectly called Prasda. So Prasda as a temple eatable is only secondary
meaning; primary meaning of the word Prasda is tranquility of the mind. Prasannata.
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And Svtmnubhutihi; svtma means own's own tma; the real nature; which we are going to
see later; because now we are dealing with that: antma only. Later we are going to talk
about stla skma kraa arrt vyathirikta; avastha traya ski; paja ka vilakana;
sacchidnanda svarpa; That tma is called sva tma; sva means one's own real nature;
and anubhti means immediate knowledge. Immediate knowledge.
And here the word immediate is used in a special meaning. Normally immediately means
presently, quickly, without leaving any time gap; etc. Immediately means what: get up
instantly. Here the word immediate I am using in the sense of non-mediate, a knowledge in
which no medium is required or useful, because we are talking about the knowledge of
consciousness which does not require any medium to know. Why because consciousness is
what; consciousness is self-evident. Because of consciousness everything is known, because
of consciousness everything is known, consciousness is known because of what;
consciousness is not known because of another consciousness. Then that consciousness is
known because of another consciousness. Then it will have infinite regress. Therefore I, the
conscious being, is known not because of any medium. I am self-evident. That is why in a
dark room, to say or to know I am there or not, you need not switch on the light. If you are
all here, I should have some light. Or else how I will I know whether you have walked off
since it is already 8 p.m. (it is nearing 8 p.m.). I would not know. I have to open my eyes. or at
least I have to ask to talk. I do not require jnndriyam or karmndriyam. I need not even
think.
Some philosopher said: I think, therefore, I am. When this was asked this question: Svmiji
said: it means that when you have no thought, that means you are not? I-am; therefore, I
think sometimes; I think rightly or often wrongly. They are all later consequence. I am is an
eternally evident fact. Therefore self-knowledge is called aparka jna, which is here
called anubhti. Therefore the immediate knowledge of the self as aha caitanya
svarpam asmi. I am ever the experiencer; never the experienced. This is also a sign of what:
viudda satva.
More in the next.
Hari Om.
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043. Verses 119 to 121
akarcrya is now dealing with kraa arra as a part of antma and this kraa arra,
akarcrya is equating with mya. And therefore he is elaborately dealing with mya;
giving it different names like avyaktam, akti, trigumika, etc. and there he elaborated or
he is elaborating the trigumika nature of mya and in that the triguas, raj gua, tam
gua and satva gua; he is dealing; of which raj gua and tam gua parts are over; raj
gua was called vikpa sakthi; tam gua was called varaa akti and it was pointed out
that these guas together alone are responsible for sasra.
So they work as a team; varaa akti covers the true nature; Vikpa akti projects a false
nature; the paramtma nature is covered; the jivtma nature is projected. The asamsri
nature is covered by tam gua; the samsri nature is projected by raj gua; this was talked
about.
And now akarcrya has come to the topic of satva gua; Satva itself was subdivided into
three; malina satvam; misra satvam; and uddha satvam. Malina satvam makes a person
samsri, because in malina satvam, satva cannot do anything, because it is tied down by the
raj gua and tam gua. Like a good Prime Minister, who is surrounded by terrible cabinet
ministers and secretaries. For the Prime Minister himself may be good; but he is helpless.
Similarly in malina satva condition, satva is not allowed to do anything; and therefore one is
samsri; whereas misram satvam makes a person an adhikri.
What is the difference between samsri and adhikri? Samsri is a samsri who has no hope
of coming out of sasra. He is hooked for good; no way out at all. Punarapi jananam
punarapi maraam cycle will continue; whereas adhikri is also a samsri but who will soon
get out of the cycle. Like two diseased people; in one case the disease is not diagnosed;
therefore there is no way of cure; whereas in the second case, he is also a diseased person,
but there is a silver lining; what: the disease has been diagnosed and put into ICU; intensive
care unit and the treatment has started. Disease continues, but he sees the end of the dark
tunnel.
Therefore, malina satva is samsri; anadhikri samsri; misrah satva is adhikri samsri;
whereas uddha satva is a person who is; what: asamsri. This comes correct now you see.
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Anadhikri samsari; adhikri samsri; and final one asamsri. And therefore jvan mukta, a
jni is called uddha satva purua.
And that is what we are seeing in 119. Viudda satvasya gu; the following are the
features, the characteristics of a Viudda satva purua, or Viudda satva feature. Viudda
satvam and uddha satvam are synonymous. A vi is added only to fill up the metre. OK. Vi,
Viudda and uddam; there is no difference here at all; for filling the metre he has added vi
prefix.
And what are the characteristics of a viudda satva purua. Prasda. Prasda means
tranquility of mind; poised, balanced, equanimity. Any words you can use;
then svtmnubhti; svtmnubhti is immediate knowledge; aparka jna of his own

real nature. tma means real nature; sva tma means one's own real nature; anubhti; do
not translate as experience; it can create confusion; therefore aparka jna, clear
knowledge. So svtma anubhti; aparka jna. And this makes the difference between
misra satvam and uddha satvaa. In the case of misra satva; tma jna is not there; in
the case of udda satva; tma jna is there.
What about prasda; tranquility of mind: Is it there for misra satva. Thus we say
tmanubhti is there for uddha satva; not there for misra satva.
But what about the prasda or tranquility. Here we may get a confusion because in the case
of a misra satva purua also, prasda, poise of mind is there. In the case of uddha satva
also, tranquility is mentioned. So if misra satva also has tranquility, uddha satva also has
tranquility; what is the difference between them.
That is what I discussed in the Bhagavat Gt; Krishna tells karma yga has also got
samatvam; jni has also got samatvam. If karma ygi and jni, both have samatvam, what
is difference between them. What do we answer. Karma Ygi has samatvam but it is
apkika samatvam, it is a delicately balanced samatvam; anytime it can go off; he is just
managing. It is a deliberate samatvam; managed samatvam; that is the samatvam of misrah
satva purua; or karma ygi ; whereas jni's samatvam is not delicately balanced, it is not
deliberately entertained; but it has become spontaneous. Therefore is tayantika prasda.
Misra satva has got apkika prasda; uddha satva has got tyantika prasda.
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And thereafter svtmnubhti; aparka jna, then parama pranti. Pranti means
peace of mind or peace.
Here also we have to differentiate, because adhikri also has peace of mind; misrah satvam
also has got peace of mind; that is why while defining adhikri, we say am, dama, uparama,
titika; there in kam we include, kam means nti.
Therefore adhikri has also got nti; mukta has also got nti; then what is the
difference between these two. There also what is the answer; the same answer; adhikri's
peace of mind expresses only as a relative peace of mind, whereas jni's peace of mind is
supposed to be absolute peace.
Therefore the whole journey is: get relative peace of mind; study vdnta; through vdnta
get absolute peace of mind. Without relative peace, one cannot get absolute peace.
That is why Svmiji gives again a beautiful example. Poor man does not have any method of
getting money because he was illiterate; therefore he thought I should get money only in
one way. what is that; all legitimate method has gone. He thought I will purchase a lottery. By
getting lottery prize we can become rich. But what is the problem. To buy lottery ticket, you
require money. Then what is the answer. You should be endowed with limited money; then
you buy lottery ticket; then you hope to get lot of money.
Similarly, for coming to vdnta, you require some peace of mind; and with some peace of
mind, buy vdnta. Lottery ticket. And through vdnta, you hope to get lot of peace of
mind. But apkika nti; vdnta; tyantika nti; apkika nti is called misra satva;
tyantika nti is called uddha satva; That is why akarcrya adds the adjective; parama
pranti; that parama indicates tyantikatvam. Absolute peace.
Then what else is his feature. Trpti. Trpti means contentment. Thereafterwards no more
comparison with others. Greatest problem that we suffer is comparison in any field I am; and
comparison creates discontentment; I feel smaller than someone; therefore struggle begins.
In any field, including even in the scriptural field, if vdnta is not assimilated, there also
competition can happen. One student who has studied Gt only can become jealous of a
student who has studied Gt and upaiad. And the one who has studied Gt and upaiad
may become jealous of one who has studied Gt, upaiads and brahma stram. And the
one who has studied Gt, upaiads and brahma stra may get jealous of one who has
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studied Gt, upaiads, brahma stram can be jealous of a person who knows laghu
siddanta kaumudi vyakraam also. Even who has got that also can be jealous of someone
who knows mmsa also.
So if vdnta is not assimilated, jealousy can come even in vdnta field. But once vdnta is
assimilated, Trpti; no more comparison; no more feeling of jealousy; therefore Trpti.
Then prahara; prahara means total fulfilment. Pratvam. In fact, Trpti is a consequence
of prahara. Because I am totally full and complete, therefore I have got contentment.
Prja hati yata kman sarvan partha manogatan; tmanva tmana tushtaha;
The one who drops all binding desires because of the discovery of fulfilment.
Thereafterwards, even if he has desires, those desires are not for fulfilment, but they are all
out of fulfilment. Desires for fulfilment are called binding desires; desires out of fulfilment
are called non-binding desires. Therefore prahara means fulfilment; Triptihi means the
consequent freedom from binding desires.
And not only that, paramtma nia; paramtma nia means what; being ever established in
paramtma; his real nature; being ever established in paramtma, which is his real nature.
And what do you mean being established. Does it mean that he is seated over paramtma
tightly and that he has put some fevicol like thing of glue so that he would not come out of
it; No. Being established does not mean any action, being established means non
forgetfulness of the fact that I am paramtma. Non-forgetfulness of the fact that I am
paramtma. When even when the ego is invoked to worldly transaction.
That is more important. Non-forgetfulness is possible in the class, because in the class, you
need not invoke your ego as husband, wife or father, mother or employer or employee.
When the ego is not invoked, Vdnta is easier; but when the transaction comes, I-the father
ego must be invoked; mother, employer, employee all these things; Even when the
transactional-ego has to be invoked, even when empirical ego has to be invoked, I do not
lose sight of my absolute nature, this is called nia. So that is called tma nia; brahma
nia; jna nia; or in the language of the second chapter, sthira praja. OK.
Then a doubt may come. In the second line Svtmanubhti has already been talked about.
Now paramtma nia word is used. What is the difference between svtmanubhti and
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paramtma nia; both are knowledge only. Svtmanubhti is also knowledge; paramtma
nia is also in the form of knowledge alone; the difference is in svtmanubhti; the
aparka jna is talked about; whereas in paramtma nia he talks about the jna
without the obstacles in the form of doubt and habitual dhtma vsana. Paramtma nia
means pratibanda rahita jna. Svtmanubhti is jna; paramtma nia is pratibanda
rahita jna. Pratibanda means obstacles. What are the obstacles. Doubt and habitual
dehtma buddhi. OK.
And finally one more point we have to note. We say jvan mukta is viudda satva. The
scriptures categorise jvan mukta as viudda satva; and other people also see him as
viudda satva; but the beauty is the jni himself does not claim himself to be viudda
satva. The others look at him as viudda satva; but jni himself does not claim as viudda
satva. Why; because can you guess; satva gua predominant belongs to tma or antma;
uddha satva when we say, highly satva gua, because of which jna comes. This viudda
satva belongs to antma or tma? Certainly it belongs to antma alone. Therefore jni's
antma is viudda satva; but jni does not claim that antma as his nature; therefore he
will say I am not even viudda satva; I am gutta asmi. That is what is said in the 14th
chapter of the Gt.
|
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nnya gubhya kartra yad dranupayati |
gubhyaca para vtti madbhva s:'dhigacchati ||14- 19||
Therefore what is jni. Who is jni if you ask; we have two answers; one is from others'
standpoint; and another from his own standpoint. From others' standpoint, jni is viudda
satva; from his standpoint, he is gutta. And that is called paramtma nia; gutta
Brahma nia. OK. And because of this paramtma nia, what does he enjoy; yaya. Because
of this nia, paramtma nia, samrcchati; he attains ananada rasam. He attains the nectar juice
of nanda. So rasa is only figurative expression. He drinks the rasam of annanda; the
juice of nanda he enjoys. When does he enjoy. sad; always he enjoys, the juice of
nanda.
And again here also when we say he enjoys nanda, we do not talk about experiential
pleasure, because any experiential pleasure is conditional subject to time space and
condition. That is why whoever talks about higher bliss, highest bliss etc. invariably they talk
about a state called samdhi etc. So experiential pleasure means, it is conditioned by time
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and place. So if this nanda rasam that we are talking about is experiential, it will be
temporary only; but here akarcrya says sad nandarasam; that means not in terms of
experience but in terms of wisdom. What wisdom. I-the-tma-am the nanda svarpa. So
nanda rasa means nanda svarpa iti jna. That I am ever full; I am ever complete, I
do not lack anything in life; this wisdom is called nanda rasa; not a particular time bound
experience.
Continuing.
|

||||
avyaktamtattriguairnirukta
tatkraa nma arratmana |
suuptirtasya vibhaktyavasth
pralnasarvndriyabuddhivrtti ||120||
So I said that akarcrya is discussing kraa arra in the form of mya. Otherwise
called avayaktam. Otherwise called akti, etc. but akarcrya has not named it the kraa
arra. Only I have told you that akarcrya is discussing kraa arra but he himself
has not mentioned it. If you look at the verse No.108, he only started by saying
avyaktanmn paramaakti;
andyavidy trigutmik par;
krynumy sudhiyaiva my;
yay jagatsarvaida prasyat;
he only said that there is a akti for the Lord, which is paramaakti, which is called
avidy; which is called avyaktam; which is called trigutmika, etc. but he did not say why he
is discussing this mya.
After discussing stla arra and skma arra, he entered into mya discussion without
telling what is that mya. Now in this verse alone, he says that the Mya which I discussed till
now is kraa arra. Kraa arra word he is using only now. To avoid suspense I
introduced the word kraa arra there; but akarcrya keeps it secret as it were. In that
we will be wondering that after finishing stla skma arra, suddenly why does
akarcrya talk about something else; and the answer for that doubt comes here. That
mya is none other than the kraa arra. Therefore he says etat avyaktam; so this is the
avyaktam, the unmanifest principle, the seed of the entire universe; etat means whatever I
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have discussed till now beginning from verse No.108; whatever I have discussed till now; is
called avyaktam; the unmanifest, the universal seed and which has been defined or which is
said to be consisting of triguai niruktam, which consists of the three guas; triguai; satva
rajas tam guai; niruktam; which is constituted of the three guas. And then he says that
this seed of this universe alone is otherwise called kraa arra also. Because the causal
body. Kraam arra nma; the causal body of whom; tmana; of the tma; is called the
causal body of the tma.
So that means what: whether the individual body mind is resolved; or whether the total
creation is resolved; the experience will be the same only. Suppose the whole world is
resolved; what will be my experience you want to know. But is it possible to resolve the
whole world. It is not possible. How to break each thing one by one; How can you dissolve
the whole universe. How it will be during pralaya; suppose you want to know; or before big
bang. How was the universe suppose you want to know.
The scriptures say that you need not destroy the world to know the condition of pralaya;
you are regularly experiencing; the pre-big-bang you are experiencing daily. What is that?
During suupti, it is pre-big-bang state only. How do you say so. Because during suupti,
only my organs are resolved; the world is not resolved; there are night duty people who are
still working, when I am asleep.
For that the scripture's answer; even though the world is very much there; the world as good
as not there because you do not experience it. And therefore in the suupti what you
experience is the pralaya avastha alone. There is no experiential difference between pralaya
and suupti.
There is a technical difference between pralaya and suupti. What is the technical difference.
In the pralaya, the world is really resolved. In suupti, the world is only seemingly resolved,
because I do not see it; even though technically there is no difference, experientially there is
no difference and therefore it is kraa arra, of the tma.
And what is the unique state of kraa arra; in which kraa arra plays the
predominant role as it were; he says suupti etasya avastha. The deep sleep state is the
state in which the kraa arra is dominant. Why because the stla arra function and
the skma arra function are swallowed by whom. The kraa arra has resolved or
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swallowed all my knowledge; all my ignorance; all my emotions; who has resolved;
swallowed; kraa arra has swallowed.
How do you know that kraa arra has swallowed it; but when you wake up, all my
knowledge; all my ignorance, all my emotions; all my worries are again born out of that
kraa arra. That means what; seed condition.
And therefore he says: suupti etasya vibhakthi avastha. etasya means kraa arrasya; so
for this kraa arra; suupti is vibhakthi avastha; vibhakthi here means distinct state. So
stla arra is dominant in which state; jgrat avastha; so we are predominantly physical in
jgrat avastha; not that skma arra is not there; but skma arra backs up the stla
arra; our personality is dominantly physical.
Whereas skma arra is dominant when; in svapna skma arra is dominant; why do
we say so; the physical body is there in svapna; but it does not play any dominant role; that is
lying there in a corner.
All my world of dreams is nothing but what; my thoughts, my impressions; which belongs to
what; skma arra; that's why we use the word, skma arra is dominant; that word is
important. We should not say that stla arra is there in jgrat avastha; skma arra is
there in svapna avastha; if you say like that what happens: in jgrat avastha, skma arra
is not there; in jgrat avastha, skma arra is there; but focus is in stla arra. In svapna
avastha stla arra is there; but the dominant role is played by memory; whereas in
suupti avastha, both stla arra and skma arra are non-functional; my mana
emotions are not functional; my rational faculties is not functional; my memory faculty is not
functional; my ego faculty, I am, is also non-functional; physical activities are non-functional;
and what is functioning; the swallowing body is functioning; and who is the swallower; the
kraa arra is the swallower. Therefore, suupti etasya vibhakthi avastha.
And what is the definition of suupti. It is defined in the fourth line; praleena sarva indriya
buddhi vrtti; It is a stage in which all the functions are resolved. vrttimeans functions.
pravrtti; vrttimeans pravrtti, functions; functions of whom; sarva indriya; all the ten sense
organs, i.e. paja jnndriyni and paja karmndriyni; all their functions are resolved.
And even if the hands do any action in suupti; they are not conscious actions; there may be
unconscious or involuntary movement of the body; but we do not consider as functions
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because by the word function we mean deliberate karmndriya action or deliberate

jnndriya action because people talk about sleep-walking; somunabulism; somunalockism;
etc. they talk about. We do not consider them as functions because, they are not deliberate;
after walking them, you ask that person why did you get up; why you did you walk out; did I
do that; he does not know at all. We do not consider those functions. Deliberate functions
are all pralnam. Totally resolved. so daa indriyani.
Not only all the sense organs' functions are resolved; sarva buddhi vrttihi; all the functions of
anthakraam also; buddhi stands for man buddhi citta ahakra; all these functions,
memory faculty, emotional faculty, rational faculty; and ego faculty.
All these functions except one function only continues. What is that? Pra, the paja
prs, continues; thank God. If the paja prs also discontinue during sleep; there would
not be any difference between what: sleep and death. So you can sleep only once. In fact
that usage also; suppose animals and all, they do that euthansia; killing and all; dog etc.
extremely sick; they take to this place or that place and kill it by giving an injection. So at
animal level euthanasia is prevalent. Only the human level, big debate is going on; and they
use the idiom; they do not say they kill the dog; they say "put to sleep". Similarly, if sleep is
putting to sleep, then first day you go to sleep; your life is over. So therefore, what is the
difference between sleep and maraam. In Maraam, pra function also withdraws, whereas
in sleep pra function continues. But the main difference is: it is not deliberately continued;
no will is involved; no will is required. I need not consciously breath; that is what Svmiji
nicely says: if breathing also is a deliberate action you have to do; then you will forget it
sometimes. Sometimes you have doubt, whether you brushed your teeth in the morning,
etc. After hearing this some of you may get doubt also! Some of you may decide to brush
today. For some people the snnena is itself doubtful. In old age, eating is also some
problem; they say whether I ate or not. They will complain this after a sumptuous meal.
So Bhagavn kept the emergency functions in his own hand. Brushing the teeth, etc. he gave
you. Whereas the emergency portfolio, like breathing, digesting, pumping of the heart, etc.;
ego is not required, freewill is not required; prarabhada is enough to make it function.
And therefore sarva does not include pra; therefore we have to add except pra, all the
functions are resolved. Such a state is called suupti avastha. And that is the state in which
kraa arra is dominant.
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Continuing.
|

||||
sarvaprakrapramitipranti
bjtmanvasthitirva buddh |
suuptirtasya kila pratti
kicinna vdmti jagatprasiddh ||121||
So the suupti is further clarified; therefore this slka is almost the same as previous slka
only. So what is suupti. Sarva prakra pramitipranti. It is a state in which all the
cognitive processes are resolved. All the knowing processes are resolved. Pramiti means
cognitive process. Knowing process. What type of knowing process. Sarva prakra. All types
of knowing processes.
And why do we say all types of knowing processes; because in vdnta; they say there are six
ways of knowing; there are six ways of knowing; each way of knowing is called a pramam. I
do not want to go to the details here; I have discussed elsewhere, you must be knowing it; If
you do know, in some other context, I hope to discuss; pratyaka prama; anumna
pramam; arthpathi pramam; upamnam pramam; anupalabdhi pramam; stra
pramam; pratyakam; anumnam; arthpathi; upamnam; anupalabdhi; stram; These
are considered as six pramam, and through each pramam, the process of knowing is
called pramiti; the way is called pramam; the operation is called pramiti. Eye is called
pramam; through the eye what is seen; that process is called pramiti. Operation.
So thus, stram is a pramam; the process through which the analysis of the stra is done
and understanding is achieved, that is called pramiti. Here akarcrya says all the six
ways of knowing; all the methods of knowing; all the knowing operations are suspended.
Prasnthi.
And all the operations are done by whom? Buddhi. This is called pramtha. Buddhi is called
pramtha; the instruments are called pramam; process is called pramiti. And the object is
called pramyam. Thus pramtha, by operating the pramam, comes to know the
pramyam, through the process called pramiti. pramtha, Pramam; pramyam; pramiti.
All these are suspended.
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And here I use the word suspended; I do not say they are destroyed. What is the difference
between suspension and destroyed. In the office and all; they suspended; police officers
suspended; this person suspended; what is the difference between suspension and dismissal.
Dismissal means totally out; suspended means in suspended animation is maintained; he
may come to the position.
That means what; all the faculties are very much there; in what condition; dormant condition.
That is said in the second line; buddh bjtmanvasthiti; the buddhi continues in dormant
condition; not functional condition; non-operative condition; hibernation condition. There is
something called hibernation; which is experienced in the North Pole, etc. the Polar bears
and other things; they have got peculiar power it seems; in which all the metabolism function
of a living being; they are all brought out to almost zero level. So if you take instruments like
ECG or EEG; etc. to measure the metabolism rate, you will find that it is almost nil; that is they
are as good as dead; but only as good as dead; and why the nature has given them that
power; that is the nirvikalpaka samdhi of those animals;
What I say is: do not take the nirvikalpaka samdhi as a great thing; every polar bear
practices nirvikalpaka samdhi during winter. They do it naturally; you do it by practising
yga, because they are also in nirvikalpaka samdhi; they say. The blood activity; the
metabolism and all those things come down to almost nil; and that is why they do not
require even food intake for months together. Their metabolism is made to that. That is
called suupti. If the suupti is extended it is called hibernation. Hibernation is nothing but
suupti; intensive and extensive. Intensive means still deeper; and extensive means what for
more number of months; for us the deep sleep state may be for half a hour or one hour; but
in this samdhi or in hibernation, it is for months together. And therefore he says
bjtmanvasthiti; kasya? buddh; of the pramtha; and buddh bjtmanvasthitir va
suupti; to that connect the suupti; it is called suupti.
And etasya pratiti; how do we experience that suupti; how does it look like; how does it
feel if somebody asks: he says, kicinna vdmti jagatprasiddh; the feeling of suupti is
kinchit na vtti; I did not know anything; I slept like a log of wood; I slept like a log of wood; I
did not experience anything; this is the pratiti; this is the feeling of suupti avastha.
And then akarcrya says that this feeling is not a unique thing that I have to teach to
you; because samdhi and all if you say, they ask Svmiji, how will it be; you all experience it;
kindly explain; how it feels etc.
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akarcrya says: I need not teach you that because jagatprasiddh; every human being
has experienced this several times; as I say sometimes in the middle of the class also you can
intensely go to suupti avastha; where you have black out. If someone says: he said like this;
you say that; Is It? Did he say that. More in the next.
Hari Om.
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044. Verses 122 and 123
akarcrya is dealing with kraa arra and now he is concluding by talking about that
state; in which kraa arra has a dominant role; and that state is suupti avastha. And
therefore he pointed out in verse No.121; suupti sarvaprakrapramitipranti; buddh
bjtmanvasthitirva bhavathi. So suupti is that state of kraa arra; in which buddhi
remains in bijtmana avasthiti; buddhi remains in bja rpam. Buddhi remains in bja rpa;
bja means dormant condition. kraa avastha; that is why it is called kraa arra. and
since buddhi remains in bja rpam; then all the cognitive functions are resolved; because
buddhi is the main equipment through which all the knowing functions take place; sarva
prakaara pramiti; pramiti means knowing function; sarva prakra pramiti means all types
of knowing functions.
As I said in the last class; shad pramni; pratyaka; anumna; upamna; all of them require
buddhi. In the case of pratyaka, sense organs play a dominant role alright; but even for
that; buddhi is required. And therefore when buddhi is dormant; all the cognitive functions
are resolved; that is called suupti. Somewhere an crya has beautifully defined sleep;
vijna virahit suptihi tad janma svapna jgaro; cessation of cognition is sleep; the rising of
cognition is jgrat and svapna. So this is the definition of suupti.
And how do we experience that state; etasya pratti kinchit na vtti iti; so the experience of
suupti. pratti means anubhava; the experience of suupti is in the form of kinchit na
vtti. This is between quote: "I do not experience anything" So therefore total ignorance
consequent relaxation are nanda. Ajna, nandasya suupti pratti. And this is not the
experience of one person. jagat prasiddh. It can never be questioned because it is
universally well known. Up to this we saw in the last class.
Continuing.

|

||||
dhndriyapraman:'hamdaya
sarv vikr viay sukhdaya |
vymdibhtnyakhila na viva
avyaktaparyantamida hyantm ||122||
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With the previous slka, the kraa arra topic is also over, which is a sub-division of
antma. We should remember the main topic of discussion is antma; and even before that
you should remember that the student has asked seven questions;

Throughout Vivkacmai study you should remember this verse No.49. Verse No.49; till
end; 49 slka you should remember; or at least the number 49 so that you can refer. Seven
questions he has asked; of which we are dealing with the first question, kaha antma; and
this antma topic has started verse No.72. From verse No.72, the antma topic has started
first he dealt with stla arra; next he dealt with skma arra; and later the kraa
arra. Thus from No.72 to this verse, i.e. verse No.121, the three arra or antma in
general has been talked about.
Now in the following two verses, 122 and 123, akarcrya is winding up the topic of
antma. And here he adds an extra note also; which is also equally important; because here
in all these verses akarcrya has pointed out that arra traya is antma. Stla, skma,
kraa arra traya is antma.
Then naturally the question will come: what about the external world. And therefore in these
two verses, akarcrya adds a note, the arra traya is the name antma; but in that we
should include the entire prapaja traya also. That is along with stla arra, you should
include the stla prapaja; along with skma arra, you should include skma prapaja;
along with kraa arra, you have to add kraa prapaja, that means the entire cosmos of
our experience is antma.
That is what is said in these two slks. Look at the third and fourth line: akhilam idam
viva antma bhavathi. The whole universe that we experience is antma. So akhilam idam
viva antma. Whatever I experience is antma. And when I say whatever I experience, it
consists of three things, the external world is an object of experience; my own body is an
object of experience and my mind also is an object of experience. Thus the world; the body;
the mind; all of them are antma. In fact, when we listen to this, we will be even surprised
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because if everything I experience is antma; that means there is nothing other than what I
experience; therefore how can there be tma at all.
Because whatever I know has been dubbed antma; like Trivikrama measuring everything;
when the question comes, if the earth and the entire universe is covered by two steps; where
is the place for the third step. Similarly if everything experienced is antma; where is the
place for tma, the surprise will come. That will be answered in the next section. Here he is
telling; that whatever you experience is antma.
And from this we also get an important corollary; tma is never experienced by anyone as an
object. tma is never experienced by anyone as an object and therefore no one should work
for tma-experience. No one should work for tma-experience, because if you get any
experience, it will come under what; antma alone; any experience you get is antma; it may
be ordinary experience; it may be extra-ordinary experience. If it is ordinary experience, it is
ordinary antma; if it is extra ordinary experience; if it is an extra-ordinary experience, then it
is what; not tma; extra ordinary antma. And if you had a mystical experience, it is what;
mystical antma. Never claim you had an tma experience; never look for tma experience;
because it is never experienced. That is why akarcrya says: idam akhilam viva antma.
And then akarcrya adds an adjective; avyakta paryantam; when I say the viva; we
should also include the causal form of the universe; which is known as mya or avyaktam.
So avyaktam paryantam; not only the krya prapaja is antma; but it includes the avyakta
condition; the kraa condition; the unmanifest condition.
And that is why, we say, even in suupti, when you have got a blank experience, that
blankness also comes under viva alone; which is kraa prapaja. In fact what you call as
nyam or blankness is not nothingness; nyam is zero; that is why they say Indians have
discovered zero. Zero is not the emptyness; zero is potential form of the entire cosmos. And
that zero is also antma only. Avyakta paryantam up to Mya, idam sarva antma bhavathi.
Having made a general statement, now he gives the details. Sarve vikhra antma; you have
to add antma to each one; sarve vikhra antma; sarve vikhra is in the second line. All
the products are antma; vikhra means here product. The word vikhra has got two
meanings, according to the context; one meaning is modification. When you say shad
vikhra; asthi, jyathe, vardathe, etc.; in that context, the word vikhra should not be
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translated as product; there the word vikhra should be translated as modification or

changes. In this context the word vikhra should be translated as product.
For example, all the ornaments are called vikhra. All the furniture are called vikhra. The
entire creation is called a vikhra; because it is a product. Therefore sarve vikhra; all the
kryams are antma.
And the karyam itself can be subdivided; all the products can be subdivided. That he has
subdivided neatly.
Now when you take the entire antma; first you can broadly divide into krya prapaja and
kraa prapaja. Then the krya prapaja, we are going to sub-divide into two. What is the
sub-division; Bht prapaja and boudika prapaja. Bht means the five elements; boudika
means the elementals. Bht means the elements and boudika means the elementals.
That is what he says: vymti bhtni. So the five elements beginning with akaha; ka;
ka, agni, pa; prtvi. So these five elements are also antma; and also the boudika
prapaja; boudika means what; the products of the five elements. So boudika prapaja.
Boudika prapaja word he has not used; but we have to supply; bht prapaja and
boudika prapaja. And the boudika prapaja itself can be subdivided into two. Just a way
of division; that is all.
And what is that division; it is bhaaya boudika prapaja; the external elementals and ntara
boudika prapaja; the internal or the subjective. So antma has been divided into kraa
prapaja and krya prapaja; karya prapaja has been subdivided into bht prapaja and
boudika prapaja; boudika prapaja can be divided as bhya and ntara. OK.
What is the subjective boudika prapaja. That is given in the first line. dha, indriya, pra,
mana, aha daya. Dha, this stla arra; indriya, the sense organs; pra, the paja
pras; mana, the mind, aha; the ahakra. In fact dha corresponds to annamaya ka;
pra corresponds to pra maya ka; mana corresponds to man maya ka; aha
corresponds to vijnaaya ka; all of them daya, etc. all of them come under what;
subjective boudika prapaja.
Then look at the second line. viay; viay means the external boudika prapaja, namely
the sense objects, abda; spara, rpa, rasa, gandh. So all these come under antma.
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Kra prapaja; krya prapaja, bht prapaja; subjective boudika prapaja; objective
boudika prapaja; all of them come under antma only. And not only that; sukhdaya. Now
the subjective boudika prapaja called the body-mind-complex, the objective boudika
prapaja; called the world; both of them interact constantly.
So there is interaction between the subjective boudika prapaja and objective boudika
prapaja; indriyni indriyrthe vartant; gu guu vartant; so they constantly interact.
That is when the temperature is higher the body begins to respond by sweating. When the
temperature is lower; the body responds by shivering. So these are all interactions; and
these interactions produce what: varieties of responses in the form of sukham, dukha, etc.
So they are what; the properties of boudika prapaja born out of interaction. Therefore
sukhdaya; icch dva sukham dukha sangta ctana driti; etat ktram amsena
savikram udhritam.
In the Bhagavad Gt thirteenth chapter, Krishna uses the word Ktram. What we are
discussing now is the entire ktram; along with its properties. What are the properties:
sukham; dukha; rga, dva, all of them. And the whole thing and there is one word also
which is useful and technical; he uses the word idam; idam means this; this entire universe is
antma; this entire universe.
And in the Bhagavad Gt also Krishna uses the word idam arra. And according to
vdnta, the whole world consists of only two things; aha and idam; this is the world.
Aha and idam. Aha means the subject; idam means the object. Aha means ctanam;
idam means actanam. Aha is drk; idam is driyam. By using the word idam; akarcrya
is excluding the word aha; which would be discussed hereafter. Therefore the idam jada
jagat antma bhavathi.
So the next verse is an irregular metre. Therefore it cannot be chanted like a poem; it is a
poem only but it is in an irregular metre; in Sasrkt it is called viaa vrittam. viaa vrittam
poem, you cannot chant. you have to read like prose. Only ama vrittha poem we will be able
to chant. So this verse happens to be viaa vritta slka. Therefore you will chant like prose.
|
||||
my mykrya sarva mahddidhaparyantam |
asadidamantmatattva viddhi tva marumarcikkalpam ||123||
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So this slka is also the winding of antma topic; the previous and this slka . So what is
antma in general. Mya, mykrya antma tatvam viddhi. Mya, which is called kraa
prapaja; otherwise called prakrti; otherwise called avidy; otherwise called avyaktam;
otherwise called akti; all these words are synonymous; ayaktam; mya, prakrti; avidy;
akti. All these five words connote only one thing, i.e. the basic matter principle. The basic
matter; you may call it basic energy also.
You should remember energy comes under inert matter only. Many people mistake
consciousness as a form of energy. We should never take consciousness as a form of energy;
why, because energy is only a modified form of matter; therefore energy is also as much
actanam as matter is. No.1.
And the second reason is any form of energy is subject to transformation into another form
of energy. Therefore any energy is savikram; any energy is actanam; whereas
consciousness is ctanam and nirvikram. Therefore consciousness should never be taken as
a form of energy. Then all energies should be taken as what; mya alone. All energies should
be taken as mya.
Therefore mya, the basic form of matter or energy. And mya karyam. And all the products
of mya. Mya and all the products of mya. That is both the kraam as well as the kryam.
Both the universal mother as well as her children. Mother and children come under antma.
Mother is mya; children are the things of the universe. Mya kryam.
And what all will come under mya karyam; remember the previous slka; bht prapaja
and boudika prapaja. The boudika prapaja itself subdivided into bhya prapaja as well as
ntara prapaja; All these together is calld mya karyam. All these antma tatvam will come
under antma principle only.
Now in this slka akarcrya is presenting the product of mya in a different format. In
the previous slka, the product of mya were presented in a particular format; what was the
format; bht prapaja; boudika prapaja; bhya boudikam; antaram boudika; that was the
format.
Now akarcrya gives another format, which is based on the skya system of philosophy.
In Skya, they explain the creation in a particular form. They say that mya is the root cause
which is called moola prakrti. Our mya they call by the name moola prakrti. You can put
in the form of a chart. And from mya, the immediate product is called mahat tatvam.
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Mahat; It is a technical word used by them. When the mya or prakrti has evolved slightly, it
is called mahat tatvam; and from mahat tatvam, the next evolution is called ahakra. So
three; mya, mahat, ahakra.
Then from ahakra, sixteen tatvams are born; sixteen tatvas means categories or principles
are born out of ahakra. What are those sixteen principles. Daa indriyni; daa indriyni;
what are the ten organs; paja jnndriyni; paja karmndriyni; and paja skma
bhtni; paja skma buthani; how much; 10+5 =15 and then mana, the mind 15+1=16;
all the sixteen items are born out of ahakra. So totally prakrtihi; mahat; ahakra; 3; then
16; 3+16=19.
And thereafterwards, from the five subtle elements are born the five gross elements. From
the five subtle elements are born five gross elements; so 19+5=24. This is called caturvimsati
tatv in Skya philosophy. Based on that only in Tatva Bdha, atha caturvimsati
prakram vakyamaha; 24 principles. Of the 24 principles, the first principle is the cause
alone; it is never an effect; whereas the later 23 principles are effects. So mya is kraam;
the other 23 principles are kryam. Totally 24 tatvams; all of them come under what; antma
alone.
That is what is said here. Mahat dhi dha paryantam. So mahat dhi means beginning from
mahat tatvam. Mya has been enumerated earlier. So therefore Mya is the original cause
and the effect begins from where: mahat onwards. So when you are enlisting the antma
you have to begin with mya. But when you have to talk about the antma product, you
have to begin with mahat. product if you talk, start from mahat; antma if you talk, start from
mya. Here we are talking about product; therefore mahat dhi; beginning from mahat
tatvam; dha paryantam. Up to the physical body. And all these 24 tatvas come under what;
antma tatvam. This comes under antma alone. And then he adds two additional notes
which is the most important part to be noted; asat; asat means mithya; this entire antma is
mithya. This entire antma consisting of 24 tatvams is mithya. In fact this is one of the basic
differences between skya philosophy and vdnta. They also talk about 24 tatvams; we
also accept 24 tatvams; they also say prakrti is kraam; we also say prakrti is kraam; they
also talk about indriya manas etc. as products; we also talk about indriya manas etc. as
products; they also say that all of them have got three guas; we also say all of them have
got three guas; skya and vdnta are identical in all these respects. That is why skya
philosophy is heavily borrowed in vdnta. Even the word skya we borrow. That is why the
second chapter we use the word skya. Then where do we differ.
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In that single word akarcrya shows the difference between skya philosophy and
vdnta. What is that: asat. In Skya philosophy, mya is also real; sakthi is also real;
But Shiva siddanta talks about many things very close to vdnta; and they say your Shiva is
real; and akti is unreal. We do not like that. That is also because of male-domination. So
therefore the Advaitins are all male domination people and therefore
Shiva is satyam and ambl is mithya is said to be akramam.
So Vdantin's answer is: if akti represents caitanya; akti is real; that is why when we
worship akti, we symbolise akti both as tma as well as antma. akti as tma is reality;
akti as antma is unreal. If you take Lalitha sahasranma, chit akti ctana rp; jada
aktir jadtmika. For chit akti chetana rpaa when you say; Devi is Brahman the ultimate
reality; when jada akti jadthmika when you say, the very same devi is worshipped as
unreal mya also. So we do not dismiss akti totally; we ask the question, what the akti
represents?
If you are worshipping akti as prakrti only, you will be in trouble. Never worship akti as
prakrti only; then you will be in trouble; worship akti as both prakrti and purua; both as
chit akti and jada akti; no problem. Or else, chit akti you can worship alone; but only
prakrti; then that is problem.
And therefore, the uniqueness of vdnta is matter is unreal; whereas in Skya philosophy
matter is also as real as spirit. That is why Skya philosophers are dvaitins. Dvaitins does not
mean that they are madhva philosophers only. Skya philosophy is also dvaitam; nyya
philosophy is also dvaitam; even viia advaita philosophy is dvaitam; whereas here the
whole thing is asat; asat means mithya.
Like what; an example is given; maru mareechika kalpa; kalpam means comparable to. The
whole antma is comparable to maru mareechika. Maru mareechika means what: mirage
water. Is comparable to mirage water. What is mirage water; we can both technically and
practically explain that. Mirage water is something which is experienced; but which does not
have an existence of its own.
Mirage water is something that you experience but which does not have existence of its own;
Similarly the entire antma is experienced but it does not have existence of its own. That is
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why asat means na vidyte svaya sat yasya. That which does not have natural existence;
intransic existence like what; even our desk; our desk is sat or asat; desk is sat or asat: What
should you say boldly; desk is only asat; because you experience the desk alright; you utilise
the desk alright; but there is no such substance called desk; because the substance is nothing
but wood and wood alone. Desk is vacharambanam vikaaro namo namadeyam; desk has got
only verbal existence; it does not have substantial existence. That is the technical definition of
asat.
And let us come to practical definition also. What is maru mareechika. Mirage water is very
tempting for appearance; but it can never remove your thirst; it can never give you fulfilment.
The more you go; the more it recedes and it can never give you trpti. Extend that to the
world; anything that you accomplish in the world, you will not get peace of mind. Any
blessed thing you accomplish in the word, you would not get trpti; you would not get
fulfilment. Just as the mirage water seemingly can give fulfilment; the worldly
accomplishments also until you accomplish; it is attractive; it is seductive. it is tempting; our
mind tells when you achieve that life is fulfilled. Till what? Till you achieve.
If you go near, the beauty comes out; you go near what you accomplished; the whole thing
only as a seemingly thing; that pleasure; that happiness, etc. are all gone when you go near
it. How do you know? Because the moment you accomplish that; you are ready for what
next?
Whether it is getting people, like wife, or husband or children, or grand children; whether it is
getting wealth in the form of house or land or properties; or whether it is accomplishment
statures; like Presidentship, Prime Ministership; anything. they are all tempting; when you
actually have them; it does not give fulfilment. What is the vdantik reason. Because they
do not have any substantiality of their own. They are all fake ones. They are all imitations
ornaments. And therefore if you want to get fulfilment; you have to turn towards what: turn
towards what: or let us first start with turn away from antma.
I have given you the example of cardboard chair; you should remember always. I like that
example always. The cardboard chair you have made; and also put the jigna paper and all; it
is very attractive; you can put in the showcase; you can keep it in bommakolu; you can do
everything except one thing; what is that; do not sit over that; what will happen if you sit; you
will break the head; remember this word.
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Similarly the world is wonderful from distance; we can appreciate it; we can admire it; you
can use it; you can handle it; you can move with it; you can do everything except one thing;
never psychologically lean over them for emotional security; for fulfilment; for happiness; for
peace; for any of the things important in life; do not lean over them. What will happen? If
you already know, wonderful; if you do not know, you can imagine and know by inference
you can know; if you do not learn by inference also; you will sooner or later learn. But note it
somewhere but when that time comes, you just read that line; antma we cannot lean for
peace, security or happiness. Vdnta is not in a hurry; you experiment; see, experience.
Parikya lkn; karmacitan; nirvdam ytha naya krita kritna; after experimentally
thoroughly, once you get the knowledge; what knowledge; antma asat; it is called nitya-
anitya vastu vivka.
And once the vivka comes, virgya is natural; because I will keep the cardboard chair; I
would not sit over it; I would look for another solid chair. Looking for the other solid chair is
called tma vicrah. Therefore, hereafter we are going to find out the real chair over which
we can comfortably sit and relax. That is tma, which we will see from the next class.
Hari Om.
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045. Verses 123 to 126
In these two verses 122 and 123, akarcrya is winding up the entire discussion of antma
which was presented as arra traya. He elaborately discussed stla arra; then skma
arra; and also kraa arra in the form of mya.
And now the antma topic is being concluded and while concluding, he is adding an
important information about this antma. This he does not prove here but he only mentions
that based on the ruti teaching and that information is the entire antma is asat, which
means mithya. The entire antma is mithya; the entire matter principle is mithya. This is one
of the most unique aspect of vdantik teaching. All the systems of philosophy can be broadly
classified into three types.
In certain systems of philosophy, matter is dominant and consciousness is secondary. It is a

temporary product; matter is predominant. This is one set of philosophy. There is another
set, in which matter and consciousness are both given equal importance and the ideal
example is the Skya philosophy who says that the consciousness is also an independent
reality; not born of matter; matter is also an independent reality; not born of consciousness;
and both enjoy equal status. This is a second type of philosophy. In the first, matter is
dominant; consciousness is subservient. The next both are equally dominant.
Now, vdnta is different from both of them. Vdnta has got the unique form of teaching in
which consciousness alone is dominant; matter is secondary only; which means matter
cannot exist independent of consciousness. Matter does not have a substantiality of its own;
the substantiality of matter is given by the consciousness alone. If matter can be compared
to an ornament; consciousness can be compared to the gold. If matter can be compared to a
pot; consciousness can be compared to clay.
This is the most unique approach of vdnta. Very difficult to accept because, we see matter
so tangiblly and we do not see consciousness at all, and how can we accept that
consciousness as the fundamental and the tangible matter as non-substantial. It is very
difficult; but that is the truth as revealed by the ruti. Therefore he uses the expression idam
antma tatvam asat; this entire matter principle is asat. We should be careful here; the word
asat does not mean non-existent. Asat does not mean non-existent. Asat only means mithya;
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it is not independently existent. Asat means not independently existent, or to put in positive
language, asat means it is dependently existent; as Krishna tells in the Gt,
|
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nsat vidyat bhv nbhv vidyat sata |
ubhayrapi dr:'ntastvanaystattvadaribhi ||2- 16||
That asat alone is here also. And it is comparable to what. An example is also given: maru
marucheeka kalpam. So what an example you see here. Just as mirage water is clearly
experienced by you; but on enquiry, when you go near the water, it disappears.
Similarly the whole creation is very clearly experienceable for you but once you make an
enquiry about the creation; then it will disappear and in its place will come consciousness
only.
Even scientifically speaking, the world if you enquire, it will be reduced into so many
elements only in different arrangements. If you analyse the elements, they will be reduced to
so many molecules and if you further analyse, all the molecules will be reduced to into so
many atoms arranged; and if you further enquire, all the atoms will be reduced into protons,
neutrons and electrons in motion.
Then what is the world if you ask, there is no world other than the sub-atomic particle. And if
you further enquire like vengyam (onion), as you go on peeling, everywhere onion news is
coming; whether it will leave the vdnta class, so anyway it has come here also; in vdnta
class use vengyam for mithya. Therefore if you go on peeling; akarcrya gives the
example of the stem of the banana plant; vazahathandu; you go on removing, kadali
sambavatu asra; or like our onion. Similarly you go on replacing the world; world will
disappear, elements will come; elements will disappear, molecules will come; molecules will
disappear; atoms will come; atoms will disappear, sub-atomic particles will come; then you
go on eliminating; ultimately they say energy and they say the energy also is dependent
upon the observer; slowly slowly they are coming to the observer.
Similarly here other than the observer, everything else has got only seeming existence. The
observer alone is the content of the world. Other than the observer, there is no observed
world. Up to this we saw.
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Continuing.
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atha t sapravakymi svarpa paramtmana |
yadvijya nar bandhnmukta kaivalyamanut ||124||
So with this 123, the antma topic is over. Of the seven questions, one question has been
answered and that question is kavantma. kavantma topic is over.
Now he is going to answer the second topic that is paramah kaha tma. Parama ka tma;
what is paramtma? Where was this question asked. Verse no.49. Remember, in verse No.49,
the student asked seven questions, of this one question what is tma. For which he is giving
the introduction now; atha t sapravakymi; atha; now after dealing with antma; now I
shall deal with tma. Paramtmana svarpam sapravakymi. You can understand the
nature of paramtma I shall narrate to you.
And what is the benefit of that knowledge. yat vijnya, by gaining this paramtma jna;
nara mukta bhavathi. A human being will become free from sasra and therefore among
all the seven topics, this topic alone is the main topic. The other six topics are all only
supporting topics; they are all auxilliary subjects but the main topic is this alone; tma
jna.
And therefore akarcrya talks about its important; What is its importance. Yat vijya
nara mukta bhavathi; becomes free; free from what; bandaat; free from all bondage.
What do you mean by bondage. It is not a physical bondage; we are not bound by a physical
rope or a physical chain; our bondage are all in mental in nature; we are not able to get out
of rga bondage, dva bondage, kma, krdha, lbha, mha, mada, mtsarya; dukha
all these are tightly holding on to us; even if I want to give them up; I am not able to. Since I
am under their grip, we are figuratively saying as we are all bound. Therefore here bondage
is psychological and also there is a bondage; philosophical bondage is also there; because I
am identified with the body. I look upon myself as one confined to the body.
It is like a type of imprisonment. In imprisonment a person is confined to a prison, which is

only of a particular type. Every ajni is imprisoned in the physical body, because he looks
upon himself as a small individual, imprisoned in, confined to a self, which is of the size of 6'
or 5-1/2'; whereas a jni is one who has broken the shell or confinement caused by the
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physical body; by the knowledge that I am not a small individual of the size of five feet six
inches. I am the consciousness which extends beyond the body and therefore I am all
pervading consciousness.
In Aithareya upaiad, this example is given. The body is compared to a cage. And jvtma is
compared to a bird. The ajni jvtma bird is confined to the body-cage and through
knowledge, the ajni jvtma will break the cage; breaking is not physical breaking; grows
out of the bodily limitations; and owns up its freedom; all pervading nature and understand
that I am a free-bird who am present everywhere; nothing can belittle me including this
physical body.
Therefore philosophical bondage is dha abhmna; physiological bondage is rga-dva

kma krdadaya. tmajna will remove both physiological and philosophical bondage.
Therefore mukta bandt.
And having been freed from bondage, what will he get; kaivalyam asnut; kaivalyam means
mkah. Kailvaya means mkah. Literally kaivalyam means non-duality. Kvalaha means
only one. Kaivalyam means that I am the only one existent in the world; there is no second
thing other than Me.
And if at all I experience any second thing, it is not an independently existing second thing,
all those second things are my own extensions only; as in dream. In the dream, I experience
many second thing, but all those second things are not independently existing second
things; they are all my own glory only; born out of me; existing in me; and resolving into me.
This dream duality is not a real duality, because it does not have a separate existence. In the
same way, the waking duality also is not an independent duality; and since no independent
duality is there; I only am there; kvalaha; tadekovashia shiva kvaloham.
na varaa na varasramaachaaradharmaa
na me dhraaadhynaygaadayopi .
antmaashrayaahamamaadhysaanaat.h
tadeko.avashishhTaH shivaH kvalo.aha.h
"The castes are not for me, nor the observances and duties attached to the castes and the
stages of life. Even the steadying of the mind, concentration, self-communion and other
courses are not for me. For the mistaken senses of I and MINE which rested on the Non-Self
have been abandoned. That One, the Residue, the Auspicious, the Alone, am I."
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akarcrya writes a beautiful 10 slka s called daalki, in which he brings out this point,
the more I enquire into the world, the world disappears. Without enquiry, everything seems
to be there; but the more I enquire, everything disappears and after the disappearance of
everything, only one remains; and what is that: tat va ka avashista; that only remains; and
what is that one? shivaha kvalaha. There is only non-dual shiva; and who is that shivaha;
aha asmi. Tat eko vashista shiva kvaloham;
na saasta na stram na shiyo, na iya; na ......

prapajaha, svarpa bhaada vikalpa sahishnu;
tad eko vashita shiva kvaloham.
And the teacher and the scriptures existed as long as I was a student; when I understood the
vdantik teaching; on enquiry the teacher also disappears; na saastha, stha means teacher;
stha also out; na stram, stram also disappeared; na ika; even the teaching
disappeared; na iya; even the student; student disappeared means what; my studenthood
status also disappeared.
In fact everything relative went away; and what remains; tad eko vashista; shivaha kvaloham;
that absolute-I; not even the first person singular-I; first-person singular-I is related to
second and third person; this is "unrelated first-person singular" (within inverted commas)
that absolute-I, pure awareness alone is there; and that status is called kaivalyam. kaivalyam
asnut.
Thus akarcrya introduces the topic of tma; and hereafterwards he will elaborate the
tma svarpam which is up to verse No. 136. So 124 to 136 is tma svarpam.
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asti kacitsvaya nityamahpratyayalambana |
avasthtrayask sanpacakavilakaa ||125||
As I had said before, the stra defines tma as pure Consciousness; and how the stra
looks at consciousness, we must remember. I have told this several times before. Now also
throughout this discussion, you should remember those few point, that Consciousness is not
a part, product or property of the body; Consciousness is an independent entity which
pervades and enlivens the body; Consciousness is not limited by the boundaries of the body;
and the Consciousness survives even after the body perishes and finally that surviving
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Consciousness, we cannot transact or interact with; not because of its absence but because
of the want of the medium, that is the body. This is how the stra looks upon tma or the
consciousness and the nearest example I can give is the light which is pervading the hand.
I had discussed this several times; and therefore I do not want to go to the details; I only
request to remember these points, when akarcrya is going to define the tma.
Now it is this independent consciousness akarcrya is going to talk about from different
angles.
So he says: kaschit asthi; there is something called consciousness; consciousness is not

mentioned in this slka; but we have to understand. There is something called
consciousness. Nityam, which is permanently present. From that itself it is very clear, that
akarcrya is not talking about the body. Because if he is talking about the body, he
would not have said nityam asthi. That the very fact that he uses the word Nityam, it is very
clear that akarcrya is talking about something in the body, which is eternally present.
What is that something which is eternally present. That is the consciousness; he will mention
the word consciousness later; but here he says generally present. There is something which is
eternally present in the body.
And how do we recognise that consciousness. How do we indicate that consciousness?

Which word is ideal to represent consciousness. He says: aha pratyayalambana. The most
unique word useful to indicate consciousness is aha; I. It is a very beautiful idea; if you
analyse the word-I, conscious being. All other words can represent only inert thing; table,
chair, pen, book; any word you use, they all can represent inert objects. If there is one word
which can connect consciousness it can be only one word; that is I, because the word-I can
be used only by conscious being. No inert being can use the word-I. No inert thing can use
the word-I. Therefore wherever the word-I is used, it is a conscious being.
Of course, if the other way round is not true. Wherever the word-I is used, it is a conscious
being; but wherever there is a conscious being, I am not saying I is used; being tree is there;
animals are there; they are all conscious beings; they do not use language at all. Therefore it
is not said that all conscious beings use I. Wherever I word is used, there, there is a
conscious being. Therefore do not reverse the statement. Wherever the word-I is used, it is
possible only when the consciousness is there.
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Therefore the word-I being uniquely present where the consciousness is there; we can say
that "I" can refer to consciousness. Word-I can refer to consciousness and according to
stra, the primary meaning of the word-I is consciousness alone.
But the problem is what has happened is: when I use the word-I, not only it refers to the
consciousness in me, but it also is referring to other things which are associated with
consciousness.
What are the other things? Mind is there; say body is there; therefore what has happened is
there; instead of "I" referring to pure consciousness, it is now referring to a mixture of
consciousness and inert thing. So originally "I" should refer to what? consciousness; but
what is done here, when I say that light is here; I am showing my finger to show the light; but
what happens. When you are seeing here; not only you are seeing the light; but you are
seeing the hand also.
Therefore, from the original light; since it is a mixture of light and hand; actually what
happens; the light becomes secondary and the hands becomes primary. I am using this
finger primarily to show the light; then you are seeing the light + hand; then gradually the
light becomes secondary and the hand becomes primary.
Similarly, the word-I is primarily used for consciousness; then it began to be used to refer to
the mixture of consciousness and body; and then the body became so important; the
consciousness became secondary or we forgot even the fact that there is a independent
conscious principle.
Of course these are not taking place very gradually. Not that first I started using it for
consciousness and then slowly it extended; it is not a gradual process the mistake is
committed. And therefore aha pratyayalambana; there is something called
consciousness; which is revealed by, which is the object of I-thought or I-notion; aha
prathyaya; 'I' thought; lambana means object. So consciousness is the object of the "I"
thought and also the "I" word.
And what does this consciousness do. Avastha traya ski. This consciousness is the
illuminator of all the three states of experience. The waking state in which the mind is fully
active; the dream state, where the mind is partially active; and the sleep state where the mind
is passive.
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Therefore fully active mind is jgrat avastha; partially active mind is svapna avastha;
fully passive mind is suupti avastha. In all the three states, the awareness is there
illumining those states. Therefore tma can be defined as avastha traya ski.
And because it is the illuminator of all these three states, the illuminator is free from, or
different from whatever it illumines. And therefore, tma does not have jgrat avastha; tma
does not have svapna avastha; tma does not have suupti avasta. These three avastas
belong to the mind alone.
Therefore the mind is active; the mind is passive; tma never becomes active-tma; because
tma never becomes passive-tma also. It illumines an active mind; it illumines a passive
mind; itself does not have active or passive state; if tma is subject to active and passive
states, then tma will be savikram; it will be subject to modification.
Later we are going to see that tma is free from all types of modifications and therefore
tma does not have active or passive states. Therefore if you feel dull in the class, the
dullness does not belong to the tma; the dullness belongs to the mind alone.
So avastha traya ski san paja ka vilakana; and it is different from the five layers of
personality. Our personality is divided into five layers based on different functions; annamaya
ka; pramaya ka; manmaya ka; vijna maya ka and nandamaya ka.
akarcrya himself will explain all the five kas very elaborately later. Therefore I am not
going to the details here.
So these paja kas are another name for arra traya. arra traya reclassified is paja
kas. Stla arra is called annamaya ka; skma arra is re-divided into three;
pramaya; manmaya and vijnaaya. Then kraa arra is called nandamaya ka.
Therefore ultimately the three arras alone are called five kas; the details we will see
later.
And what is tma; vilakana; it is distinct from all these five kas; it is witness of them.
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y vijnti sakala jgratsvapnasuuptiu |
buddhitadvrttisadbhvamabhvamahmityaya ||126||
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Yaha sakalam vijnti. This tma-caitanya alone illumines; is aware of everything. So this
consciousness alone is aware of everything.
Here we should carefully note vijnti literally means "knows" and here we are using a verb.
Generally a verb indicates an action and an action indicates a will and wherever there is a
will-based action; that action will be started as a particular time; and it can be withdrawn at a
particular time. Therefore, wherever a verb is used; action is involved; will is involved; and
finitude; time, limitation is also involved.
But you should not extend that in the case of tma-knowing. It is not that tma thinks,
whether to know or not. "OK. This is good; i will know". It is not that tma uses a will and
decides to know and knows for sometimes and thereafterwards withdraws. It is not that way.
Whenever we say tma is aware of something; tma knows something, we should put a
quotation mark "knowing of tma" is not an action. What it means is: tma being the very
awareness itself, whatever happens around tma, they are all automatically known in the
presence of tma.
tma does not know as an action; but anything around tma is known in the presence of
tma. Therefore there is no action involved; there is no will involved; there is no time
involved. It is like using the expression; the sun illumines the earth. When I say the sun
illumines the earth; it does not mean the sun decides to illumine the earth and it gives the
light for sometime and thereafter it does not like because nobody is doing sandy
vandana, etc. or namaskram to me and therefore these people do not deserve my
blessing and therefore let me withdraw the light. No.
We are using the verb "Sun illumines" as it is a planned action of the Sun, but on enquiry we
will know that there is no question of will; no question of choice; no question of decision; no
question of action; no question of time; the Sun's nature is light; and in the presence of the
Sun, whichever part of the earth is exposed to the Sun, that part gets brightened up; that
responsibility we put to the Sun and we use the verb "Sun illumines".
But what should be the correct expression. Sun does not illumine. In the presence of the
Sun, in its natural svarpam, the earth gets illumined.
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Similarly, everything around the tma gets awared, in the presence of the awareness; but we
give the credit to awareness and use a verb, which is a compromised expression. Verb cannot
be really used at all. So yaha sakalam vijnti.
So tma knows everything; when; jgrat svapna suuptiu. In the last slka he said avastha
traya ski; so this is explanation for that. In jgrat avastha, waking; svapana avastha, dream,
suupti avastha sleep; everything in the three states; the tma is aware of. tma illumines.
And in all the three states; what is going to happen; what happens if you analyse; all the
entire life can be defined into two things; you are experiencing your active mind; or you are
experiencing your passive mind.
This is the life. You are experiencing your active-mind or you are experiencing your passive-
mind. This is avastha traya. When you say I am experiencing the vdnta class; do you
know what you are experiencing. Not that you are experiencing vdnta class and all;
whatever I am talking is entering through your ears; and it forms varieties of thought in your
mind. And it is those sound thoughts that you are experiencing as Vivkacmai class.
Suppose at this moment, you are thiking of something else; I hope not; but if you are
thinking of something else, you are not experiencing my class; you are experiencing again
what: something else, determined by what; the thought occuring in your mind. Thus either
the thought are created from the external word or the thoughts are created from your own
memory. memory created thoughts are world created thought you experience. This is called
experience of an active mind. In dream also, you experience a mind which has got thought
created from your memory. So therefore what are you experiencing throughout the day. you
are experiencing your mind alone.
And that is why when there is a rope there, and instead of seeing the rope, you mistake it as
a snake, for all practically purposes, for you what is there: snake alone is there. Why because
what is in your mind, that is your world; what is outside is not a world for you.
Therefore you entire life can be divided into two; one is an active mind; or the second
possibility is passive mind as in sleep; where there are no thoughts. So the entire life is you
are experience a thoughtful mind or a thoughtless mind.
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And what is tma; tma is the illuminator of the thoughtful and the thoughtless mind. That is
said in the second line, which we will see in the next class.
Hari Om.
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046. Verses 126 to 128
After elaborately talking about antma, in the form of arra traya, now akarcrya has
entered the topic of tma which is from verse No.124 to verse 136, of which we have
completed 125, and now we are seeing the 126th verse, in which akarcrya points out
tma is avastha traya ski. Aha iti aya tma. This tma is evident in the form of I, the
first person singular, in all the three states of experience. In the waking state, I is evident; but
along with the I, a physical personality is also evident. In the dream, I is evident, along with
that a mental personality which consists of the projected dream world, that is also evident.
The physical personality is evident at some time and it is not evident at another time. From
that it is very clear that physical personality is not my intrinsic nature, because the basic
principle is whatever is my intrinsic nature, it should never be lost at any time. Whatever is
incidentally evident is not my intrinsic nature. We say heat is the nature of the fire, because
fire is hot at all the time. Whereas heat is the not the nature of water, because water is not
hot all the time.
Extending the same principle, when we try to find out what is my intrinsic nature, I find that
my physical personality is not intrinsic, because not available all the time. Similarly emotional
personality; similarly intellectual personality. All these are subject to arrival and departure.
There is only one personality; if at all you want to call it a personality, there is only one
personality which obtains all the time. Even in sleep when all other personalities have
merged, even during that sleep, this intrinsic nature is evident; and what is that; the caitanya
svarpam.
How do we know that the caitanya svarpam continues; because in sleep, that I am free from
all personalities is known to me, which I recollect after waking up. From that, the caitanya
svarpam is known as inherent nature. In Sasrkt, avyabhicra svarpam, whereas any other
nature is what; vyabhichra svarpam.
And therefore, akarcrya says here Aha iti aya tma. In the form of I, the first person
singular, this tma, the caitanya, sakalam vijnti; knows, is conscious of all the experiences,
and as I said in the last class, the verb vijnti must be carefully understood.
Normally verb goes along with three ideas. Wherever there is a verb, [1] there is a change
involved, [2] there is an action involved; and [3] there is a will involved; but in the case of
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tma, when you say tma knows everything, it is not an action, it does not involve a change;
it does not involve a will also. Then what do you mean my tma-knowing? What we mean is,
in the presence of tma, things around are awared, recognised; or they become evident.
That is why I gave you the example of the Sun illumining the earth; we use a verb; the sun
illumines; but even though the verb is used; no action is involved on the part of the Sun; no
will is involved on the part of the Sun; the Sun is and whatever is around, gets illumined.
And therefore, the verb vijnti must be very carefully understood. So tma is that which
knows; sakalam, everything; in jgrat, svapna and suupti; waking, dream and sleep.
And the same idea he presents in another language. What are the three states after all;
buddhi tat vrtti Sad bhvam. Waking and dream are states in which buddhi is also there; and
Sad vrtti is also there; Sad vrtti means buddhi vrtti; buddhi plus buddhi vrtti; Sad bhvam
means presence.
So jgrat and svapna are those two states in which there is the presence of buddhi as well as
the buddhi vrtti; whereas what is the suupti; tad abhvam. So here tad must be understood
as buddhi and buddhi vrtti. So what is suupti? Buddhi, buddhi vrttihi; why we say two times;
buddhi also is not there; buddhi vrtti also is not there; neither buddhi nor buddhi vrtti in
sleep state; whereas in the waking and dream states, not only buddhi is there, buddhi vrtti is
also there.
How you know buddhi vrtti is also there? Every experience is a sign of buddhi vrtti.
Remember, no experience can take place without a corresponding vrtti or thought mode in
your mind. From 7 o'clock onwards, up to 8 o'clock, if you are hearing every word of mine;
mind you, every word must enter your ears, enter your buddhi and form a thought pattern.
Formation of a vrtti is a sound coming from here. When I say "a sound coming from here": A,
Sound, Coming, From, Here; each one is entering your head, forming a thought; that is
what you are hearing. And this is not only at the abda level.
Similarly, spara, rpa, rasa and gandha. Each experience corresponds to a thought in the
mind. That is why I told you in the last class; really speaking, you are not experiencing Me
here, you are experiencing only a inner-thought-world. How do you know you are
experiencing only a inner thought world? Very simple. Suppose your mind does not form any
thought pattern. As even I am talking, nothing happens in your mind, for you, the abda
prapaja is non-existent.
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For example, for a deaf person, abda prapaja is non-existent. Even the though the world is
there outside, for him it is as good as non-existent because he does not experience the
world outside, but he experiences only the thought that is formed inside. And therefore
jgrat avastha is a bunch of vrttis. Svapna avastha is another bunch of vrttis. Suupti avastha
is the absence of vrttis. And consciousness illumines all of them. So buddhi tad vrtti Sad
bhvam, as well as abhva m; in abhvam we should add two words; buddhi tad vrtti
abhvam; and all of them vijnti; the consciousness illumines; or whatever illumines is called
tma.
Continuing.
|
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ya payati svaya sarva ya na payati kacana |
yactayati buddhydi na tadya ctayatyaya ||127||
He continues with the definition. Second line, aya; aya means this consciousness is tma.
So this consciousness is tma. And what is that consciousness. Go to the first line; yaha
svaya sarva payati; consciousness is that which illumines everything without the help of
any instrument; whereas if the mind has to know anything, the mind requires the sense
organs as an instrument.
So if I have to hear the mind has to use the ears, and if I have to see, the sense organs have
to be used. Therefore, normally, knowledge takes place by the usage of a relevant
instrument; but the glory of consciousness is consciousness illumines whatever happens in
mind, without requiring any instrument. And that is why the word used is 'svaya'. Svaya
means without external assistance, consciousness can illumine.
So sarva svaya payati, whereas kacana ya na payati; whereas nobody or nothing can
illumine or know the consciousness. So consciousness knows everything; but nothing can
know the consciousness. The idea is consciousness is ever the experiencer, but never the
object of experience.
And that is why the study of consciousness is extremely difficult for anyone; because even if
you use the best microscope, with the instrument you can see, what is the object of
consciousness; but consciousness itself is not available for any study. And that is why some
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scientists declare that the nature of consciousness will be an eternal mystery for science,
because to study consciousness, it should be clearly available as an object.
And in the name of the study of consciousness, what the scientists are studying is, not the
consciousness itself; they are studying various organs in which consciousness is manifest.
They study the brain and think that it is the study of consciousness. They study the neurons
and think that it is the study of consciousness. They study the cell and think that it is the
study of consciousness. What vdnta says is brain is not consciousness, neurons are not
consciousness; cell is not consciousness; they are all what? inert objects of consciousness
only; through which media, the consciousness is manifest; but remove the brain, the
consciousness itself is not available for study. And therefore whatever idea we should form
about consciousness, they all will be hypothesis; they all will be speculation; they all will be
conjectures of possibilities alone. Nobody can say clearly, this is the consciousness.
And therefore, the tradition says: do not rely upon your instrument to know about
consciousness; rely upon the stra. And what does stra say: stra says consciousness is
an independent entity. It is not part of brain, it is not a product of a neuronal phenomenon,
but it is only an independent entity. Then how come I am experiencing consciousness in
brain only; not because brain produces it; but because brain only is able to serve as a
medium for its manifestation. Therefore maximum credit we give to the brain is what: it can
serve as a medium. And therefore, he says: it is the experiencer of everything; but it is never
experienced by anything.
And not only that; yah buddhydi ctayati. Not only it is of the nature of consciousness, it is
capable of lending consciousness to some of the inert things of the creation. If the tma is
capable of lending consciousness not to everything; some of the chosen inert things of the
creation.
And what is the main inert thing which borrows consciousness from the tma. That is the
mind. Therefore, mind is also inert in nature; but mind has the unique capacity to borrow
consciousness.
And why mind alone is capable of borrowing; not a clip is capable of borrowing
consciousness if you ask; he says, it is the special nature of the mind that it can do.
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That is why, we give the example that when electricity passes through water, water does not
become bright; when electricity passes through water; water does not become bright; but
when electricity passes through a tungsten filament in a bulb, then it becomes bright.
Suppose somebody asks the question; why water does not become bright; why tungsten
filament alone become bright; what will be our answer. Tungsten filament has got the
nature to do that; the water does not have the nature to do that. Both are materials only; but
this has a particular nature which the other one does not have.
Similarly stra says, mind is also matter; clip is also matter; but the difference is when the
consciousness pervades the mind, mind becomes live mind; whereas when the
consciousness is passing through the clip, the clip does not become alive. If the clip also
become alive, what will happen; the clip will clip itself. it will talk. but thank God, the clip does
not do that; without my permission. Why it is like that; it is the nature of the clip not to
borrow consciousness. The mind is of that nature and therefore it borrows consciousness.
Therefore the mind becomes a secondary source of consciousness. Mind becomes a

secondary source of consciousness, because mind like retail agents; in the original factory
you get; also the same book or the same materials are available with a retail agent; you can
buy from there. Similarly we have got a retail agent for consciousness; what is that? the
mind.
Now what does the mind do. Having borrowed consciousness, the mind lends consciousness
to the physical body. Borrowing from the borrowing. The mind borrows consciousness from
the tma; and the mind lends consciousness to the body; and now the body has become live
body, with what; with borrowed consciousness. So thus the body has become another source
of consciousness as it were.
Thus the tma is sentient; mind is sentient; body is sentient. But beyond the body, every
other object continues to be insentient; because beyond the body, the object cannot borrow
consciousness. Maximum is up to the body level alone. Suppose I put on a dress. Can the
dress borrow consciousness from the body? Suppose the dress borrows. What will happen?
Can you guess what will happen.
Because from tma it came to the mind; from the mind, the body got; from the body
suppose the dress gets, that is if anybody crushes the dress, it will start crying aaiyo; appa.
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But we find this with the body, borrowing of consciousness is over. In fact, even in the body,
every part does not borrow consciousness. Can you guess. Even in the body, every part does
not borrow consciousness. Our hair is there; it is inert in nature. Even though it is connected
to the root, by itself it is inert; what is the proof; barber shop. If the hair also is conscious like
the body, in every barbar shop, there will be screams only, ayyo, amma, appa, etc. because
every time he cuts it. But in some barbar shop people scream also; when he does not cut but
he uses a machine; terrible, old machine from his grandfather, and pull the hair like the Jain
monks, then there will be pain; but if it is cut, there will be no pain at all.
Similarly, in the nail also, there is no pain at all. Thus tma to mind to the body. And
therefore akarcrya says buddhydi ctayati. tma enlivens the buddhi etc. Etc. means
the body, the sense organs, everything. Thus tma enlivens the body-mind-complex, but not
the other way around. Tad ya na ctayati. Tad means buddhydi. Tad buddhiydi, whereas
the mind and body does not enliven the tma. tma lends consciousness to the body-mind,
but the body-mind does not lend consciousness to tma.
So here also, an aside point; we have discussed this several times, but we have to remember
in this context. Body borrows consciousness from the mind alone; body does not have
capacity to borrow consciousness from the tma directly. Only mind has got direct access to
tma whereas body does not directly borrow from the tma.
If body directly borrows from the tma, what will happen? Can you guess. If body can
directly borrow, even in a death body, consciousness is there or not? These are the basic
questions. Whether in a dead body, consciousness is there or not? We will say immediately it
is not there. Remember consciousness is all-pervading; therefore, even in a dead body,
consciousness is there; but still the dead body is dead body; why? because the body does
not have the capacity to borrow consciousness from the tma.
It has to borrow from the mind alone; and unfortunately in a dead body, what is the thing;
tma is there; but mind is not there. The mind has left the body. Suppose you have got a
mind manufacturing factory. Like filament-changing in the bulb; if you can change the mind
in the body; suppose you have got a mind manufacturing factory, and you insert a mind in
the dead body; that alone in the purs they say: Kdu vittu Kdu pyarathu. So ygis have
the capacity to take away the mind from one body and put it in another dead body, then
what will happen. That dead body will becomes alive; and this body becomes dead. So
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therefore all these are to show that; body does not borrow consciousness from tma; it is an
aside point we should remember.
Continuing.
|
||||
yna vivamida vypta ya na vypnti kicana |

abhrpamida sarva ya bhntyamanubhtyaya ||128||
There are two readings. In the second line, abharpam is another reading or bhrpam;
both readings are ok. So look at the second line; aya; aya means this ever-evident-
consciousness is tma. So we use the word aya pronoun. The pronoun is used for
something which is evident, right in front of me. If something is far away, we will use the
pronoun That. When we use the pronoun This, that means I am referring to something,
which is very very evident. And for the tma, the scriptures use the pronoun This to indicate
that tma is the ever-evident-consciousness. Even though this clock can also be called this;
for the clock to be evident, I have to open my eyes; and not only that, I have to turn towards
the clock. Even though, clock is evident, the clock is conditionally evident; What is the
condition?; the sense organs must is directed, whereas consciousness is so evident that you
do not require even a sense operation to make the consciousness evident. You open the
eyes; consciousness is evident; you close the eyes; consciousness is evident; you open the
eyes; how is the consciousness evident. As the illuminator of forms and colours. you close
the eyes; how is the consciousness evident?
As the illuminator of the absence of forms and colours. So colours are present;
consciousness is evident. Colours are absent; consciousness is evident. Because of
consciousness alone, you are talking about the presence of colors; as well as the absence of
colours.
Similarly the presence of sound as well as the absence of sound. So tell me, when is
consciousness evident. When is consciousness evident? You should not answer this
consciousness. You should ask a counter-question; please tell me, when is consciousness not
evident.
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And therefore it is called aya. Aya means nitya svaya prakrpa. That which is
eternally and ever evident. And this consciousness is of what nature. Ena idam viva
vyptham.
So this is an important line, because in the previous slks, we pointed out that
consciousness is aware of the thoughts; consciousness is aware of the absence of thoughts;
all the time we have been talking about consciousness as a witness and illuminator. And
when I talk about consciousness as a witness; we invariably take consciousness as something
located within the body. Because I say it is witness of the thoughts; where should be the
witness of thoughts? Inside. Therefore we have got an imagination that consciousness is
seated within, and it is like a search light or something and it is so powerful, it illumines the
presence of thoughts, it illumines the absence of thoughts, it illumines the body, it illumines
the mind. Thus we will locate the consciousness within the body.
When I define consciousness as a witness of thoughts, a very big mistake is committed, and
that mistake is tma is thought to be existing only within. And that is why, even in the field
of science, they accept consciousness only in living being. Only where brain is there; or only
where neuron is there; only where cells are there. They will accept consciousness as a
property existing in a limited place of a living being. This confusion is natural.
Even after coming to vdnta, we will have that confusion because I say conscious is the
witness of thoughts; naturally you take it as 'within the body". And then there are scriptural
statements also, to realise consciousness, 'you turn within'.
-

-
2.I .
parci khni vyatrat svayambh-
stasmtparpayati nntartman |
kaciddhra pratyagtmnamaika-
dvrttacakuramrtatvamicchan || 2.I.1|| Katopanisad
So turn within. Seek within. Die within. These expressions are also used. Then the confusion is
complete. What is that; tma is sitting inside.
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And therefore akarcrya wants to break that notion; therefore he says, ena ida viva
vypta. The whole universe is pervaded by consciousness. The whole universe is pervaded
by consciousness. This is the unique concept of vdnta. This is not there in any science, but
this is the unique aspect of vdantik teaching.
Not only consciousness is taken as an independent entity; consciousness is taken as the all-
pervading entity also. So idam viva yna; yna means here caitanyna tmana; vyaptha,
pervaded.
And suppose we ask the question, this is a natural question; if consciousness is all-pervading,
how come we do not recognise the consciousness everywhere. That will be the natural
question.
If consciousness is all pervading, how come we do not recognise it everywhere? I do not

experience consciousness here; I do not experience consciousness in the clock. I can
experience consciousness only in my body, or in your body or in any living body.
For that, akarcrya gives the answer beautifully in tma bdha,

sad sarvagat:'pytm na sarvatrvabhsat |
buddhvvvabhsta svacchu pratibimbavat || 17||
Even though consciousness is all pervading, we cannot experience everywhere, because the
recognition of consciousness requires an appropriate medium, which is not the limitation of
consciousness, but it is our limitation that we require a material medium for the recognition
of consciousness. Even though the electricity is flowing throughout the wire, when we want
to find out whether there is power or not, what do we do? We look only at particular places
to find out whether the power is there. Even the wire is running all through. Not even
concealed; you cannot say that it is concealed and cannot be seen; outside the wire is going;
but to recognise, we look for special point, in the plug point, we see whether the fan is there;
light is there; if all of them are off; you have got a tester; and put the tester and see whether
the bulb is burning; Why because I can recognise only in particular point.
akarcrya gives another example. That the light from my body is travelling in all
directions after reflection. So the light is reflected on my face, and it is travelling all over; but
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if I keep a book in front of my face; I will not be able to see my face; upon the book; why the
book does not have the capacity to reflect my face. But the light is coming out all-right. But
in this place, I keep a mirror; then I am able to capture my face in the mirror; even without a
mirror that light is there; but I am not able to recognise that.
And therefore according to Vdnta, consciousness is everywhere; but it cannot be

recognised everywhere. And what does it require. It requires an appropriate medium; and
that is why we use two words; manifest consciousness and unmanifest consciousness.
Conciousness everywhere is called avyaktha caitanya, but consciousness in the living being
is called vyaktha caitanya, because we are able to experience it.
And suppose I have to recognise the consciousness everywhere; what should I do? For this
vdnta uses an indirect method. If I have to recognise consciousness everywhere, vdnta
uses an indirect method. Not said in this slka; it comes elsewhere; but as an aside point, we
can note it. To recognise consciousness everywhere, we have to study the stra very well,
and after studying the stra, we should come to know that consciousness alone is existent.
For that you have to do some homework. Consciousness alone is existent. You have to
understand that clearly.
And since consciousness and existence are one and the same, recognition of existence is
equal to recognition of consciousness. Therefore if I have to recognise consciousness in the
clock, how can I do that? I will never be able to recognise the consciousness in the clock, as
consciousness; then how will I recognise. I have to recognise the consciousness in the clock,
as existence.
How do I recognise it as existence? Because I always say there Is a clock. What do I say.
There Is a clock. There is a clock when you say, what is there; Is, Is. There Is a book. There Is a
pen. There Is a pencil. Where Is existence. Existence where? Do not answer.
Ask a counter question; where is existence not? Therefore, if we have to recognise
consciousness in the farthest star, there is only one method; we have to recognise it in the
form of existence. Yaaiva spuraam satamakam asat kalparthakam bhsate. That is an aside
point.
So the whole universe is pervaded by consciousness and ya na vypnti kacana, whereas

nothing can pervade consciousness. Consciousness pervades everything; but nothing
pervades consciousness. What is the reason?
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Pervader has to be bigger than the pervaded. That which covers has to be bigger than that
which is covered. That is why if you want to cover your body, the blanket has to be bigger
than your body. If you have got a smaller blanket, throughout the night there will be a tug-
of-war; if you cover the head, the leg will be out and vice versa. You will also get angry.
Because the pervader has to be bigger. Nothing is bigger than the tma. ya na vypnti
kicana.
Then second line; I said there are two readings; the better reading is abh rpam; that we will
take; ida sarva abh rpa. ida sarva abh rpam; bha means caitanya; abh means
acaitanya; acaitanya means jaa. Therefore abh rpam is equal to jada rpam.
Actana rpam; What is actana rpam; idam sarva actana rpam.
And what is the definition of actanam according to vdnta? Very careful. In vdnta,
actanam is beautifully defined. Very technical definition; normally actanam means what; an
inert thing; in vdnta, actanam is defined as that which cannot prove its existence by itself.
Actanam is that which cannot prove its existence by itself.
And what is called ctanam. Now the opposite. Ctanam is that which proves its existence by
itself.
In the room, I am there or not. Do you have doubt; whether I have come to the class or not? I
do not have to prove my existence in the hall; I need not use pratyaka prama. I need not
say; wait a minute, I will check up whether I have come or not; I need not use inference
prama; I need not use even logical thinking. Even before I do any form of thinking, I know
that I am here in this hall. But anything other than me in this hall, the wall or the pen or the
book or the chair or anything, then can never know or prove their existence. They can never
prove their existence. How is their existence proved; their existence is proved by only one
person; who proves their existence? I, the self-evident one alone has to prove its existence,
and that whose existence is not proved by a chetana tatvam; it is as good as non-existent.
Now we say that we do not have horns; why do we say that there is no horn for us? Why do
we say that there is no horn for us, because of the simple reason that the horn is not
available for any proof; and if it is not available for any proof, we do not say, it may exist we
do not say, we say it does not exist. Without proving, if you are going to say there is horn;
then anybody can say anything; he can say that there is an elephant in the class, etc. I will say
that there is an elephant in the hall; suppose you ask how do you prove. No proof, it is there.
544
You will laugh at me, because you know the existence of a thing is acceptable only when it
falls within the conciousness of someone or the other. Either in the past, it should fall; or in
the present, it should fall; or at least in the future it should fall. If there is something which
does not fall within consciousness, in all the three periods of time; if there is something
which cannot fall within consciousness in all the three periods of time, then it is what? Non-
existent.
There may be certain star existing in the sky, which may not fall within our consciousness
now; but still we can accept their existence because, at least in future, they will fall. But what
we say is: if there is something which cannot fall within the consciousness in all the three
periods of time, then that object is what: non-existent. And therefore, consciousness proves
itself and consciousness proves the existence of others.
The others are called abh rpam; consciousness is called bh rpam; others are called abh
rpam; consciousness is called bh rpam; bh rpam proves the existence of abh rpam.
Do you understand; bh rpam proves the existence of abh rpam; Without bh rpam,
abh rpam can never prove its existence.
So therefore ida abh rpam sarva; anubhti. So all this achetana prapaja reveals itself
only behind the tma. Anubhti means only behind the tma; not by themselves; it means
indirectly; So the entire inert universe, reveals its existence only indirectly behind the tma.
What type of tma; yam bhntam; that tma which reveals its existence directly. So thus
bhti; anubhti. bh rpam; bhti; abh rpam, anubhti. One shines independently; another
shines dependently. And whatever shines independently is called tma.
More in the next.
Hari Om.
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047. Verses 128 to 131
Verse No.128
|
||||
yna vivamida vypta ya na vypnti kicana |
abhrpamida sarva ya bhntyamanubhtyaya ||128||
akarcrya continues with the description of tma, which topic he started from verse
No.124 and which will continue up to 136. We are seeing 128 verse where akarcrya
points out that the consciousness is all-pervading. This information is important, because
normally we present consciousness as the witness of everything in the external world, the
witness of everything within the mind, that is the thought and the witness of even the
thoughtless state. Since consciousness is presented as witness of the thoughts in the mind,
generally a misconception can come that consciousness is located only in the living being.
And therefore to remove that notion, the scriptures and here akarcrya points out that
for revealing purposes, we say consciousness is in the mind, but actually speaking,
consciousness is beyond the mind also.
The only thing is, in the mind alone, consciousness is available for recognition. Outside the
mind consciousness exists but not available for recognition, but inside the mind
consciousness exists and is available for recognition in what form? as the witness of every
thought.
And therefore akarcrya here removes the notion of location by pointing out yna
vivamida vypta; the consciousness pervades the whole universe, whereas ya na
vypnti kicana; whereas nothing can pervade the consciousness. Abh rpam idam
sarva; I said two readings are there; abh rpam as well as bha rpam. bha rpam
means ctanam. Consciousness; bha rpam means actanam. So bha means ctanam; aa
samantaat bhti iti abh; like prabh. So thus bha means ctana tatvam; abha means, the
opposite of bh, actana tatvam.
Both readings can be taken because here akarcrya says consciousness pervades the
world. So if you take the reading bha rpam, then the word should be adjective to the
tma. Therefore bha rpa tma pervades everything, or pervades the world. If you are going
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to take abha rpam then it will become adjective to the world, that is tma pervades the
world which is abha rpam. Just grammar point. So the tma, which is the bh rpam
pervades the world, or, tma pervades the world which is bharpam. So both readings are
OK.
Final essence is the sentient tma pervades the insentient universe. You can retain both
words. Abh rpa tma; abha rpam ida vypnti. Abhrpam ida sarva ya
bhntam anubhntyam. That ya bhntam anubhntyam is also important; what is the proof
for the consciousness pervading the world. What is the proof for the consciousness
pervading the world. The proof is that the world is known by me, is the proof for the
pervasion of consciousness.
I will give you an example, then it will become clear. What is the proof to show that the light
pervades my book. What is the proof to show that the light is pervading my book. I do not
require any proof; that I am able to read the book proves that the book is pervaded by a
light principle. My very readability or the very readability of the book is the proof for the
pervasion of light. If the book were not pervaded by light, for example, in the midnight, when
the electricity is not there; I may have the book in hand, but the book is not knowable.
Therefore, I will put it in a technical form.
The book by itself does not enjoy knowability. The book by itself does not enjoy knowability
or readability; and if the book is readable now, it is only because of some extra principle
pervading it. In the same way, vdnta argues the world does not enjoy knowability. If the
unknowable world is becoming knowable, just as the light pervades the book, similarly the
whole world is pervaded by another light and that light is called the light of consciousness.
And therefore, the light of consciousness pervades the world. Therefore whenever I am
experiencing the world, two things I am seeing, one is the world, and another is the
pervading consciousness. Just as when I read the book, I am experiencing two things; one is
the book and another is the pervading light. And what is the difference between the book
and the pervading light. The difference is the book is not self-knowing, whereas the light is.
One is the non-self-shining book; and the other is self-shining book.
Now vdnta says, in the same way, whenever I am consciousness of the world, whenever I
am experiencing the world, there are two things we are experiencing; one is non-self-shining
world and the self-shining consciousness. Shining means evident. Non-self-evident world
and the self-evident consciousness; both I am experiencing simultaneously. And non-self-
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shining is called anubhnam; and the self-shining is called bhnam. Therefore the world
anubhti and the consciousness bhti. Anubhti means not self-shining; bhti means self-
shining. ya bhntam anubhtyam. In this one line, akarcrya is condensing the well-
known upaiadic mantra,

2.II.
na tatra sry bhti na candratraka
nm vidyut bhnti kut:'yamagni |
tamva bhntamanubhti sarva
tasya bhs sarvamida vibhti ||2.II.15|| khakpaniadi ||
The sra of that mantra has been put in the last line.
Continuing.
|
||||
yasya sannidhimtra dhndriyamandhiya |
viayu svakyu vartant prrit iva || 129 ||
akarcrya continues with the nature of tma and here he is showing another glory of
another glory of tma. Not only tma makes every inert object known; like the body and
mind by pervading them; but also by pervading them tma makes them active also. So not
only tma makes the body mind complex knowable or known; tma makes them active also.
As they say in Gyatri mantra;

, , ,
m bhrbhuva sva, tatsaviturvarya, bharg dvasya dhmahi,
dhiy y na pracdayt
Unlike the light, the light pervades the book and makes the book known and readable; but
the light does not activate the book; not that light pervades and the book slowly by itself
turns itself; it does not happen like that. light does only one job of illumination; whereas
tma does two jobs; illumination and activation. Illumination and activation; that is the inert
mind becomes sentient and alive because of tma; and not only that; the inert mind
becomes active. Active means what; Mind's activity is also one thing; entertaining thought.
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So thus the mind becomes active means, the mind becomes life; the mind becomes self-
consciousness and the mind is able to entertain thought and through the thought, the mind
is able to experience the whole universe. In fact, the entire transaction of life is done by this
mind alone.
What is the entire auto biography of a person; is nothing but a series of activities of the mind
and the consequent sukha dukha anubhava of the mind is life. Remove the mind; there is
no auto biography. There is no individual. There is no family; education; travelling all over;
doing all kinds of things; fighting assembly election; and getting defeated and winning by
hook or crook and doing akramam; entering the jail. All those things done by what; mind
principle alone.
What type of mind? A mind which is enlivened, which is illumined and activated by the tma.
It is the live mind which is called the ego. It is the live mind which is called karta; it is the live
mind which is called bhkt; it is the live mind which is called pramta; it is the live mind
which is called jvtma; it is the live mind which travels from lk to lk.
All because of what. The touch of consciousness. Minus the consciousness the mind will be
like another table; what biography the table has? what biography the rock has? Sometimes
some imaginative people write the biography of the rock. How the rock has witnessed the
history; the rock does not know; which human being imagines, that this rock was witness to
all the Mahbhrata war; the Pipat war and this war and that war; and all those things but
the rock itself does not have any biography. There is no difference between a rock and
mind; if at all there is a difference it is because of extra principle which is the consciousness.
And therefore he says: yasya sannidhi matra; because of the mere presence of the all-
pervading tma; sannidhi means snnidhyam, presence, vartant dha indriya man dhy;
all these inert organs like body, the sense organs, the mind and the intellect, all of them
vartant; vartant means pravartant, they remain active; puya karma; ppa karma, misra
karma; all these activities are done by these organs; therefore all these organs remain active;
where; svakyu viayu; in their respective fields of activity, because they have got their
own restrictions. They are meant to function only in their respective fields, like the eye
however glorious they may be, they can function within the field of forms and colors only;
the ears within the field of sound only; the mind within the field of emotions; intellect within
the field of thinking. Thus every organ has got its field.
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Just as the electricity may pervade all the gadgets uniformly; the same amount of power
pervades all the gadgets uniformly, but even though electricity uniformly blesses them; each
gadget has got its own restrictions; therefore the radio can only bring out the music; it has
got only an audio capacity; it does not have the video capacity. The television has got a
different function. The mike has got a different function. The limitation does not belong to
the electricity; electricity uniformly blesses all of them; but the restrictions are caused by the
innate nature of the gadget itself.
Similarly we have got paja jnndriyni gadget; karmndriyani gadget; chatvri

antakarani gadget; and the physical body gadget is there; the body can only walk; it
cannot like a bird, fly. The limitation is not in Consciousness; Consciousness blesses the
body; but body has got its own capacity.
And therefore akarcrya writes, svakyu viayu, in its own field every organ functions.
And how, prrit iva; as though tma is whipping them up into activity. There is whipping,
goading, persuading, pushing; as though tma is pushing them into activity; they are all busy
running; early morning getting up 6 o'clock; get up at 5 o'clock; some at 4 o'clock; some at 3
o'clock; active and active; but here the most important point to be noted is: akarcrya
says: as though tma persuades them. There the expression "as though" is important. It is
not that tma is willfully forcing them into activity. If tma willfully forces them into activity.
And if tma chooses the activity; then immediately people are waiting to blame the tma;
everyone is waiting to put the akatha on someone else. Once I say tma does this; then they
will say that a criminal has got criminal thought, all because tma is injecting criminal
thought.
Therefore akarcrya says tma does not have will; tma does not have choice; tma does
not have a plan or design. It appears as though tma is activating. That iva means it is as
though.
Then, if tma is only as though activating, then what is the real fact? The real fact is:
sanniddhi mtra. tma is just IS and in its presence every inert object gets activated
according to its capacity; according to its design and make up. It is exactly like the surya or
sun; the sun does not want to wake us up and morning has come; get up; go to job, etc. The
Sun does not wake people up and push them into activity. The Sun just IS; and the earth is
rotating and it is going round the Sun also, and when the earth rotates, naturally, one part of
550
the earth is getting exposed to the sun and that part there is day and the other part there is
night. And wherever the part is day part, they become active; and the light part, they
become passive. And again when the earth rotates, America become active, and India
becomes passive. It is not telling Surya is telling: Get up Man; uttishtto uttishtta govind
uttishtta; surya is not telling that; surya is just is; in its presence, earth does its job and the
earthly people their jobs. And why do we insist that. Otherwise tma will become akart and
also tma will have to part in the puyam and ppam of the people. That is why Krishna said
in the Gt;
|
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ndatt kasyacitppa na caiva sukrta vibhu |

ajnnvrta jna tna muhyanti jantava ||5- 15||
tma does not do puyam; tma does not do ppam; tma does not persuade a person to
do ppam or puyam; and when puyam and ppam are not because of tma, puyam and
ppam are because of the nature of the mind and also the problem of avidy kma. So that
is what he is said here. prrit iva.
Continuing.
|
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ahakrdidhnt viayca sukhdaya |
vdyant ghaavad yna nityabdhasvarpi ||130||
So it was said in the previous slka that in the presence of tma, all the organs function in
their field just as in the presence of electricity, all the gadgets function. But any example can
create problem. I give the electricity example. akarcrya gives the example of Sun; or he
gives the example of magnet; these are the standards example, surya; ayaknta; ayaknta
means magnet; that is also another example, in the presence of magnet, iron filings are
drawn towards, not that magnet takes the betul leaves and nut and invites all the iron filings,
etc. Magnet IS, iron filings naturally gets attracted. Similarly the Sun is. So when we give such
examples, there will be again a problem. Since I have said tma is like a magnet or like the
sun; you will begin to look for that tma; where is that tma, which is activating the body,
activating the mind?
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There alone the example breaks down. In the example, everything that is talked about is an
object which is either outside the body or inside the body. All the examples for the tma is
either outside the body or inside the body; but tma is neither outside the body; nor inside
the body; it is neither outside me; nor inside me; then where is that tma? That tma is
myself. Therefore I should look for that tma in whose presence everything is active, but I
SHOULD OWN UP THAT FACT BY SAYING I AM THAT TMA IN WHOSE PRESENCE THE MIND IS
FUNCTIONING. So wherever you say tma, you should practice to say Me, Me, My, etc. In my
presence the body acts; in my presence the sense organs act; in my presence the mind acts; I
am that tma.
And once I say that I am that tma in whose presence all these things act, then the next
question is: I am not able to see. Because in my presence the body acts, the mind acts,
intellect acts; then who am I? I want to see myself.
Therefore akarcrya says you will never see yourselves. Again come back to the example;
the camera takes the picture of every person; but camera never comes in the picture. Even
though the camera never comes in the picture, you never doubt the existence of the camera.
Camera never comes in the picture, but you never doubt the existence of camera because
every picture is because of camera. Similarly, I am aware of the body, awareness camera is
there; I am aware of the mind; awareness camera is there; I am aware of thought; awareness
camera is there; I am aware of the absence of thought; awareness camera is there. Awareness
camera can never be pictured, but existence can never be doubted. Awareness is camera
when you say, do not question about the make of the camera, lense, and how will it be, etc.
Camera like.
Any example you give, there is this danger; you extend the example infinitely and get
confused. Therefore, akarcrya says here vdyant; everything is experienced like a pot,
because of the consciousness alone. Everything is experienced; vdyant means awared;
experienced; pictured; like a pot; ghaavad; everything is experienced by the consciousness;
but the camera is never pictured by the camera. Similarly the awareness is never experienced
as an object.
And what are the things experienced by tma. He says everything; Ahakrdi dhnt
viayca. We start with viay; viaya means all the external objects are witnessed or
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experienced by the consciousness; imagine a camera; the huge camera, the world is pictured;
all of them, abda, sparsa, rpa, rasa, gandha world.
Not only the world is pictured by consciousness, ahakradi dhaanta; subjectively also, the
paja kos are pictured by consciousness. What are the paja kos; annamaya, pramaya,
manmaya, vijna maya, nandamaya. We will see in detail later; they are said here;
Ahakradi dhnt. Everything beginning from ahakra up to dha. Ahakra is vijna
maya ka; dha is annamaya ka; ahakradi dhnt means from vijnaaya ka up
to annamaya ka. In short, all kas.
Here nandamaya ka is not mentioned because nandamaya ka means everything is

resolved. That is why that is not mentioned. But that is also understood only.
So thus, the world is pictured; the body, mind complex is pictured; world is antma No.2;
body mind complex is antma No.1; world is also inert; body mind complex is also inert;
consciousness alone illumines both antms; and not only consciousness illumines them; we
saw before consciousness activates them and because of the activation, antma no.2 and
antma No.1 interacts, which is called life. What is life? antma No.2 the world, antma No.1
the body-mind-complex; both of them is interacting is called life.
From early morning coffee onwards. Which is antma No.1 and 2 interaction and interaction
is illumined by the tma and it takes place because of the presence of tma; like we too are
interacting; you are the object and I am the subject; we are interacting; the light illumines
both of us; the consciousness illumines body-mind-complex, as well as the world and makes
them interact; and in the interaction what is born; sukhdaya; which is antma No.3.
What is antma No.3? the varieties of experiences born out of this interaction, which you can
know by looking at the face; you can watch the face while drinking coffee and see. It is very
nice; wonderful; all bright; or it is crude; he is not happy. Thus sukha, dukha, misram,
sukhdaya, every emotion. Similarly rga-dva kma krdha all of them, antma No.3.
And this also is illumined by, experienced by, something other than all these three. And what
is that something; that is the consciousness which is not involved in the game at all. As in
Gt,
;

, .
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indriyasyndriyasyrth rgadvau vyavasthitau; gu guu vartant, tm naiva

kicitkarti.
So vdyant, all these are experienced by this consciousness. What type of consciousness.
Nitya; bhda svarupina; which is of the nature of eternal awareness.
You know why he uses this expression. That is also important. In the Jgrat avastha, there is
interaction between antma and antma; and sukha dukha anubhava is there. In svapna
avastha also, there is interaction between antma and antma; in svapna also sukha dukha
is there; whereas in suupti, antma and antma do not interact;
And therefore there is no emotions are not there; so it is the whole drama is switched off.
Now the question will come, during the jgrat avastha drama, consciousness illumines;
during svapna avastha drama the consciousness illumines; during the suupti avastha, drama
is closed down, then what about the consciousness; is it switched off? What we do; in the
class room we switch on the light, because we are interacting. And when we go out, what do
we do; we switch off the light. Like that, if the consciousness light switched off, in suupti
avastha, when the drama is closed down, if somebody asks, what is the answer?
Consciousness does not have a switch. Therefore there is no question of on and off the
switch. Therefore the closing down and opening are only for the body. Only for the mind.
Only for the intellect. Only for the world. Antma alone can be switched off and on.
Therefore when you say I wake up in the morning, what is waking up. Not consciousness;
consciousness never wakes up, because it does not go to sleep. It was the mind which was
folded during sleep, and it is the mind which opens up during waking; consciousness is nitya.
That is the significance of the word nityam. Nityam bdha svarupina. The never switched off
consciousness. Unswitch-off-able consciousness. Unswitch-able-off consciousness. I do not
know what English word I should use. That which cannot be switched off. Even Bhagavn
cannot switch off the consciousness. Why, because it is the very nature of consciousness and
therefore nityabdha svarupina. All these things are known.
Then grammatically the sentence is incomplete; therefore we have to complete the sentence
by adding the word saha tma. So yna vdyam t sa tma.
. crya only says:
, . We have to supply;
.
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Continuing.

|

||||
:'ntartm purua pur
nirantarkhaasukhnubhti |
sadaikarpa pratibdhamtr
ynit vgasavacaranti ||131||
akarcrya wants to sum up all the discussions that we had and therefore he changes the
metre; because these are all beautiful slks, which is the definition of tma. So here we get
the essence of all the upaiads.
akarcrya does three jobs. One he defines the tma and the second is he is using the
words used in scriptures. While defining the tma, instead of coining his own words, he uses
the scriptural word, by which he accomplishes two things; one thing is he indirectly shows
that this teaching based on the scriptures. It is not akarcrya's philosophy. So he says: I
am just giving out the butter-extract of what is said in the upaiads; that is all.
Second purpose is that those people who have studied the upaiads and the other
scriptures, they can go and connect to those mantras. For example, we hear the word
pura. Wherever the word pura has come, you have to remember:

|

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na jyat mriyat v kadcin
nya bhtv bhavit v na bhya |
aj nitya vat:'ya pur
na hanyat hanyamn arr ||2- 20||
Thus we are supposed to recollect. This is called pratyabhija. Pratyabhija is a technique

used by traditional crya. What do you mean pratyabhija? Making the listener recollect
the scriptural mantras. How to make the listener recollect the scriptural mantras. To use the
word used by the scripture itself. If you have not studied the Gt, does not matter. But if you
have studied the Gt, you will remember, na jyat mriyat v, etc.
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So what is the tma. :'ntartm. This intimate consciousness; ever evident consciousness
is antartma. Is called the inner self. Here the word inner also you should understand
properly. Because whenever you use the word inner, you should always ask the question:
from what standpoint? Somebody asked the question that you are all inside or outside; if
somebody asks? what reply you should give. If you are intelligent, I know you are, if you are
intelligent you should not answer the question. If somebody asks if you are inside or outside,
what should you do? Ask a counter question, inside or outside of what?
And suppose the person says 'the hall', then your answer is inside. And suppose I am asking
from the standpoint of the dais, then what is the answer; you are all outside. Similarly,
normally the word inside is used; generally by us from the standpoint of the body, generally.
Therefore, whenever we say inner self; what do we conclude; Oh ho! tma is inside the body.
Then your conclusion is tma is not outside.
Therefore, you should not take the reference as the body. Whenever the upaniad uses the
word inner, we should understand it as the inner essence of everything. Water is the
antartma is every wave. Gold is the antartma of every ornament. Similarly, consciousness is
the inner self; not within your body; inner self, which means the content of everything. Gold
is the antartma of every ornament means content of everything. So inner-self should be
translated as content; essence. So tma is the inner self means, not tma is in your body;
tma is the content of everything. And what is the advantage of this translation? If you take
inner self as within the body; then tma will become a finite entity. If you translate the inner
self as the content; then it is the content of everything. Therefore there is no finite location.
And therefore, antartma; the inner self, which is the content of everything.
And purua; this tma is called purua in the scriptures, which is a technical word; vdantik
expression; if the regular dictionary uses the word purua, they will say a male human
being, as opposed to, as distinct from a woman; str.
Therefore in vdnta, the word purua is a technical word used for tma or consciousness.
It is derived from the word; puri and sayanam; puri + sayanam = purua. puri means a what:
city; what is the city; the physical body is called a city; because like a city; everything is there;
a factories are there; lot of beings are there; micro-organisms are there; germs, etc. so many
are there. So just as a city, people are there; so many transactions going on; nava dvra
puram. In Kathopiad, ekadaa dvra puram. Therefore puram or puri means the body.
ayanam means indweller. ayana karta is indweller. So purua means puru means body;
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a means indweller; therefore purua means the indweller of the body; puri ayant
purua.
So here we are not talking about the male body or the female body. We are talking about
the consciousness which is in the male body as well in the female body. And you should
remember the Kathopiad Part I. Canto III mantra here;
indriybhya par hyarth arthbhyaca para mana |

manasastu par buddhirbuddhrtm mahnpara || 10||
mahata paramavyaktamavyakttpurua para |

purunna para kicits kh s par gati || 11||
That mantra is recollected by akarcrya when he writes the word purua.
Then pura; when you say pura, you should remember the Gt slka I told you. In
fact, it comes in the Kathopaniad also; Na jayate, etc. pura means ever fresh. pur api
nava; pura. Though very ancient; it has never become old. Though very ancient, ancient
not that it came yesterday or day-before-yesterday; you cannot say that; it has been there
from andhi kla. Still it has not become old; pur api nava; which means it is not affected
by kla; it is not subject to the onslaught of time. So therefore pura; changeless; we can
simply translate it as changeless; ever fresh.
Nirantara akhaa sukha anubhti; which is nanda svarpa; and which is caitanya
svarpa; sukham means ananta; and anubhti means caitanya; sukha anubhti means
which is the nature of nanda and which is of the nature of consciousness; caitanya. OK.
Once you say tma is nanda; then definitely we will commit a mistake, because we know
only one type of nanda; which is experiential pleasure. It is one of the biggest confusion in
vdnta stra; because the word nanda is invariably mistaken as experiential pleasure; the
only improvement they do is: they say tmnanda is a mystical bliss.
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But remember even mystical bliss is an experiential pleasure. And once you translate
nanda as an experiential pleasure, mystical or non-mystical; ordinary or extra-ordinary, it
will be subject to time. It will be subject to a state of experience.
That is why whoever talks about mystical bliss; they will invariably go to samdhi topic.
tmnanda if you say is an experience, then samdhi will come.
And therefore akarcrya wants to make it clear; nanda here does not mean any
experiential pleasure; but it is nirantara sukham. It is something which is not subject to time.
Not subject to time.
Then does that mean permanent experiential pleasure. Permanent experiential pleasure is a
contradiction, because anything experiential is impermanent. Anything experiential is
impermanent. Therefore permanent nanda means it is not an experiential one; it is
something else.
Then what is that something else. We will see in the next class.
Hari Om.
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048. Verses - 131 to 133

|

||||
:'ntartm purua pur
nirantarkhaasukhnubhti |
sadaikarpa pratibdhamtr
ynit vgasavacaranti ||131||
akarcrya continues the topic of tma svarpam which is from verse No. 124 up to 136
and in this verse No.131 also the nature of tma is beautifully presented using the words of
the upaiads themselves. Ya antartm purua pura. So this tma is the inner
essence of everyone; which is known as purua in the scriptures and which is never subject
to anything. Pura; and it is of the nature of nirantara akhaa sukha anubhti; this is the
word which we were seeing in the last class.
Nirantara and akhaa are two adjectives to be added along with sukham; and also
separately along with anubhti. So we will get in fact four words; nirantara sukham;
akhaa sukham; niratara anubhti; akhaa anubhti; we have to split it like that.
Nirantara sukham means it is of the nature of nanda which is continuous; gapless
nanda; permanent nanda. And similarly akhaa sukham means it is also an nanda
which is undivided means pram. So nirantara means it is free from time division; akhaa
means it is free from spacial division also. In short, it is pra sukham.
And similarly you have to add; nirantara anubhti; anubhti means consciousness;
caitanya and nirantara anubhti means it is permanent consciousness; akhaa anubhti
means undivided consciousness. Here also the word nirantaram means there is no break
time-wise; akhaa means there is no break space-wise. Therefore neither limited by time;
nor limited by space. In short, the final meaning of this word is pra sukha svarpa or
pra nanda svarpa and pra caitanya svarpa. tma is infinite nanda; and infinite
consciousness.
And in the last class I was discussing the word nanda. By saying nanda is infinite or
eternal, akarcrya is indirectly negating all experiential pleasures. I said no experiential
pleasure can be defined as Brahmnanda; however extra-ordinary that bliss may be;
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however mystical that bliss may be; ecstasies may be; it cannot be called Brahmnanda
because even the highest form of experiential pleasure is subject to time space and things. In
fact, they themselves say: I experienced the highest bliss in the nirvikalpaka amadhi.
The very fact that they give a location of time, in samdhi and "I experienced" (which is used
in past tense means); it is past, and now they are tensed. Past tense means nanda is past
and now they are tense. Tense means "to get again that nanda".
Then can you talk about permanent experiential pleasure. I was telling in the last class;
permanent experience is like saying hot icecream. Square circle; means what; they do not
exist. Hot icecream does not exist. When there is heat; ice itself does not exist. So hot ice
does not exist; square circle does not exist; permanent experience both are contradictory; the
very word experience indicates impermanence; the very word permanent indicates it is non-
experiential. So then what do you mean by permanent nanda. That by I said in the last
class; when you talk about permanent nanda, the word nanda should be translated as
pratvam. We should not translate it as pleasure; we should not translate it as bliss; we
should not translate it as any experiential word.
So whenever we talk about nitya nanda; the word nanda should not be translated by
any experiential word; what do I mean by experiential word? Pleasure is an experiential word.
What do you mean experiential word; a word which indicates a temporary experience. Bliss;
ecstasy; Beatitudes;... so many words are used. All of them refer to the types of experience.
Therefore we should not use that word; nanda should be translated as pratvam. And
pratvam can be permanent; because that happens to be my very nature. And that is why
we say sat cit nanda should be translated as satyam; jna, anantam. nanda should
be translated as ananta. Therefore tma is of the nature of pratvam.
Then comes the third line. Sad ekarpa. This tma is ever of the same nature. tma is ever
of the same nature, which is not subject to any change at all. Nirvikhra we can say; and this
is also very important.
Because generally in the scriptures, while we talk about sri or creation, the upaiad gives
an expression; that Brahman was there; and what did that Brahman think:

s kmayata | bahuy prajyyti | sa tapastasv ida sarvamasrjata | yadida kica | tata
srv tadvnu prtiat
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So if you literally translate; it will mean Brahman was alone and it felt lonely and bored
perhaps. Therefore it wanted many people around and what it do. It thought: Let me become
many.
And how does one become many: one can become many only by dividing itself. If a lump of
gold should become many lumps, the only possibility is, it should get divided. And once it
gets divided; advaitam has become dvaitam;
So thus many people think that Brahman was advaitam before, and now dvaitam has come;
and doing sdana; sdana; sdana, again dvaitam has to become advaitam. We have come
from away from Bhagavn; and what we should do; we have to again go to Bhagavn and
merge. This is the misconception.
akarcrya negates that misconception. Advaitam has never become dvaitam. There was
advaitam; there is advaitam and there will be advaitam. How do you know? sadaikarpa.
That if Brahman was ever advaitam, then how do you account for the duality? And how do
you account for the ruti statement that Brahman thought that it will divide itself. For that we
answer: whenever we say Brahman divided to become creation, you have to interpret as
Brahman thought as though divided. Brahman was advaitam all the time, dvaitam seemingly
appears; dvaitam seemingly exist; and dvaitam seemingly resolved. Just as the dream duality
comes; the dream duality exist; dream duality resolves; the waker who was lying in the room
was advaita even when there was the duality.
Similarly, the caitanya can never get divided; it is sarvada ekarpa. In fact, this one idea
alone very elaborately discussed in the third chapter of Mnukya krika, the very chapter is
called advaita prakaraam. That one expression sada ekarpa is elaborately discussed in 48
verses by Gaudapda krika. For this one word, if I have to comment, I have to explain it in
48 verses, says Gaudapda. Since I have done elsewhere, or I will be doing elsewhere, care of
those portions. These are very significant words. Sada ekarpa.
Then pratibdhamtra. The word pratibdhamtra has two meanings. The first meaning is
this. Mtra means recognised; evident or recognisable. So this tma is recognisable; tma is
evident, where, pratibdham in every experience. So pratibdham means every experience,
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i.e. abda anubhava, abda bdha, rpa bdha, rpa anubhava, rasa bdha, gandha
bdha, sukha bdha, dukha bdha; in all experiences, whether it is external or the
internal emotional experiences; Mtra, Mtra means recognisable; miyathe iti Mtra. m
to know and Mtra means known. So miyate iti Mtra. Bdha means experience. Prati
means every, pratibdha means every experience; mtra means known, pratibdham means
known in every experience.
Herein akarcrya keeps in mind, the well known Kenopiad expression: pratibdham
viditham matham. I have explained this very often; that if I have to experience anyone of you,
I have to focus my attention. Special effort is required. I have to look in the direction of the
person whom I have to see; I have to turn my face, and my eyes have to be open, and the
eyes must be in good condition; and if spectacles are required, it should be used; or else you
would not be able to see when you get up; these all things are required to experience a
particular person.
And even if I focus upon a particular person, I cannot permanently see when I focus on
another person, this is defocused. But imagine if I have to experience the light in the hall,
which person should I focus? If I have to experience the light in the hall, which person I
should focus. I need not focus on any particular person; whichever person I am seeing, along
with that person, I am experiencing the light. When I am reading the book, I am experiencing
the light. What is the proof? The very fact that I am able to read the book is because of light.
Therefore, experience of light does not require any particular experience; it is available in and
through every perception. If this principle is understood, we can extend it to all the
important self-knowledge; self-knowledge does not require a particular experience. Self-
knowledge does not require a particular experience. Self is available in every particular - you
have to put it that way - you cannot just say "all the time" etc. Self-knowledge is not a
particular experience; self is available in every particular experience.
You can extend this to any other similar thing. Knowledge of wave, when it is available; it is
not the knowledge of ocean. When there is knowledge of ocean available; it is not the
knowledge of well. So well knowledge; ocean knowledge, river knowledge; they are all
mutually exclusive pieces of knowledge; but water knowledge is available when? Wave
knowledge includes water knowledge, because in and through wave experience, there is
water. Similarly, river knowledge. Similarly, ocean knowledge. Therefore, I do not require any
special focusing. I have to only turn my attention to the fact that self is available in every
experience. Jgrat svapna sushipthishu sputa thara, samvijrumbhate. That is indicated by
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pratibdhamtra. So in simple translation: evident in every experience. This is meaning

No.1.
Then there is a second meaning also. Here also, the word mtra means known; recognised;
available. Then the word pratibdha means guru upadea. Or guru stra upadea. So
pratibdhamtra means this tma is evident or recognisable through the teaching of guru
and stra.
So in the first translation, it is evident in every experience. The second translation, it is

evident or recognisable through guru stra upadea.
Then comes a question: the first and second translation seems to contradict itself; because if
it is available in every experience, why should I require guru stra upadeam. If it is
available in every experience, why should I require guru stra upadeam at all.
So this also must be very clear. Guru stra upadeam is not to reveal the tma. This should
be very clear. Guru stra upadea is not to reveal the tma; because tma is ever revealed in
every experience. Just as I need not teach you to reveal the light in the hall. I need not teach
you to reveal the light in the hall; because even before my teaching, the light in the hall is
revealed for you.
Then what is guru stra upadea meant for? All these are only the secrets of vdnta. You
have to understand it very clearly. These are all the secrets of vdnta. Guru stra upadea is
to turn the attention of the student towards the ever revealed tma. Guru stra upadea is
to turn the attention of the student to the ever revealed tma.
Like my word. Remember it. Even though light is the ever-revealed; your attention is not
turned to the light; when I ask you what is here. Now you will say correctly, because you are
all my students! They know, like the Congress symbol, when I show the hand, they will know
it. Anybody you ask, what is here, they will say hand; they will say finger; they will say nail;
they will say line; they will say dirt; everything they will say, except light.
And if they do not talk about the light, it is not because they do not experience light. If they
do not talk about the light, it is not because they do not experience the light. In spite of the
experience of the light, they have not paid attention to the light; they have taken it for
granted. The greatest thing taken for granted is tma. At least, the light at least once in a
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while, the current/electricity is off. Then attention will come: Oh ho, light was there it seems.
This tma-current will never be off; Therefore even that much chance to pay attention is not
there for the tma. Therefore my words are used, not to reveal the light; but to turn your
attention to the already available light.
That is why Daynanda svmi repeatedly says: it is also very important thing. In every other
objective knowledge, knowledge is first, experience is later. Gangotri; you know about it first
through books and knowledge is followed by experience, if you visit Gangotri. But in the case
of tma alone, knowledge and later experience principle does not work.
And this one point people do not recognise. Therefore they commit the biggest mistake. I
have got knowledge; but I do not have experience. It is like I talking about the light, for one
hour. I use the hand and showing all these and you will also nod your head nicely. And at
the end you say that Svmiji I have understood what the light is: but I have not experienced
if you say; what to say: All the noding of the head, I have to assume, has come out of your
sleep and not after understanding it. I have to infer that. That nodding can be from sleep
also; can be due to anything. Therefore, in the case of Brahma jna alone, anubhava is
first, jna is later. Not jna is first; anubhava is later.
And therefore, the teaching is meant for what. Not for revealing Brahman, not for giving the
experience of Brahman, but to turn the attention to the already evident; already revealed;
already experienced Brahman. Somebody wrote a book; not a book in fact; a commentary
upon a great vdantik work; ruti Sra Samuddaranam. It is a beautiful text and gave the
title, the revelation of the ever-revealed. The revelation of the ever-revealed is the job of the
teacher. And that is here referred to as: pratibdhamtra.
Then ynit vgasavacaranti. So all the organs function only blessed by that tma. To
it literally means goaded by, propelled by; is the literal meaning, here propellion is
blessing only. So it means blessed by, yna, yna means tmana; blessed by this tma
alone, all the organs do their job.
So vk means organs of speech, asva means paja pr; paja pr and the organ of
speech; you can extend it to all other organs also; that is why in Kenopiad tma was
rtrasya rtra manas man
yad vc ha vca sa u prasya pra; pra is able to serve as a pra only because of
tma.
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Eye is able to serve as eye only because of tma. Just as light is light because of electricity;
fan is fan because of electricity. Therefore what is the definition of electricity. Light of the
light. Fan of the fan; radio of the radio; television of the television. Light of light when you
say, in the first light, you have to use the small 'el'; second light, capital L. So ynit
vgasavacaranti; that is the tma.
Continuing.

|

||||
atraiva sattvtmani dhguhy
avykrtka uatpraka |
ka uccai ravivatprakat
svatjas vivamida prakayan ||132||
So even though consciousness is all-pervading, it can be recognised only in one place by me.
In no other place consciousness can be recognised. That is why the scientists are eternally
struggling. So you search for consciousness everywhere; you can only experience material
things. If you analyse the brain, the brain flesh will be there; or you may get neurons; or you
may get cells. The more you probe into human brain or human body, you will come across,
varieties of form of matter; you can never pin point or experience consciousness anywhere.
So everyone Conciousness is available only in one place, and what is that; his own mind.
Therefore I have to recognise consciousness in my mind; you have to recognise

consciousness in your mind; I can never experience consciousness in your body. That you are
all conscious being, I only infer. I do not see consciousness, because you are all responding
to my talk, therefore you are all live people. That is why when there are two people, one is
just dead, and one is live, you can never know the difference between the live and the dead
one.
And even when you say that there is a pain in the finger, the doctor by touching can never
experience the pain. That is why the doctor has to ask, where is it paining; is it here, is it here,
is it here, etc. Why can't he touch and know. He can touch and know his hand pain.
Not yours. Like fire; So when I touch the fire, I get the heat. Similarly, suppose you have pain
here and I touch, ah; I can feel the pain; No. Therefore the consciousness in you is only
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inferred by me; I cannot directly experience. I can experience consciousness intimately only in
myself.
And that is being said beautifully said in this slka again. atraiva prakaat. tma is
understood. tma atra va prakashate. Atrava first line, prakaat, third line; tma shines; is
evident, here itself. So you have to imagine, when the teacher is using the word here, he
must be referring to the body or oneself. And here means what, within the body where?
dhguhy, in the cave of the mind or heart; dh means buddhi or anthakraam. So in the
mind or in the intellect; any word you can use, and generally the mind or intellect is called
cave in the stra.
The word guh is very commonly used. Buddhi guh; guhitam; guhsaya, etc. The reason
is in the guh, whatever thing is there is not recognised because a cave is always dark within.
Because within the cave light cannot enter unless you chose to take a torchlight or fire. A
natural cave is dark within.
And because of the darkness, whatever is inside the cave is always hidden. In fact, the very
word guh is formed from a root, guh, to hide. So guhyate asmin sarva iti guh. That in
which things always remain hidden, covered, unrecognised. Guhu samvarane iti dhtu.
Therefore the very word guh indicate that whatever is inside is hidden, because of what;
darkness. And the mind is called guh because the caitanya in the mind is hidden for
everyone. Not known by anyone.

ta durdara ghamanupravia
guhhita gahvarha puram |
in Kathopaniad it is within the guh, hidden. In the local guh, there is darkness. In the
human mental guh what is the darkness; it is ignorance. Therefore in the buddhi guh,
there is the darkness of ignorance and because of this ignorance darkness, the tma is
hidden as it were; not really hidden; hidden as it were.
And therefore buddhi guhya; tma prakaat. And there too, during which condition tma
is evident very well. Avyakrita ke. The word avyakrita ka literally means kraam
arra. It is a technical word used. Avyakrita ka, technically means kraa arra. And
in this context, kraam arra indicates a quiet mind. So within the buddhi, which is quiet,
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tranquil, thoughtless, as though in sleep. A non-extrovert mind. So within the buddhi, within
the non-extrovert intellect.
And why do we say the tranquil buddhi. The reason is this: in a thoughtful mind also
consciousness is there. In a thoughtless mind also consciousness is there. But the problem is
in thoughtful mind, consciousness is not easily recognised because the thoughts distract our
attention, whereas in a thoughtless mind, distractions are not there. That is why I give the
example. The screen is there, during the interval also; the movie screen is there; during the
movie projection also. The screen is there or not during movie projection? Is it taken out
once the movie is started? then the movie will not run. The screen is there, during the
interval; the screen is there during the movie projection; but during the interval the screen is
never missed; but during the movie projection, even though screen alone I am seeing all the
time, I am so much absorbed in the plot and character. It is the titanic ship going down. Do
you then say that the screen is there? Not going to use the screen along with the people in
fact. So therefore screen is there; with movie or without movie; but without movie the screen
seems to be more evident. At least for a beginner.
And once a person has done screen ravaam, screen mananam and screen nidhidhysanam
and once the screen nia comes, thereafter you will not forget the screen when movie is
there or when the movie is not there also. So beginning stages I require the interval. So
thereafterwards at all times. Similarly, consciousness is evident in thoughtful mind as well as
in thoughtless mind; but in the beginning, the upaiad teaches us to have a tranquil mind
to recognise the tma and thereafterwards once nia comes, paya rvan spra jighran
anan gacchan svapna vasan pralapan visrjan grhannu Krishna says sarvath vartamn:'pi
sa yg mayi vartat ||6- 31||.
Let him do anything, he does not lose sight of the substratum. Therefore in the beginning
stage, tma is evident in thoughtless mind, and later thoughtless mind means non-extrovert
mind; thoughtless when I say do not think something else. Thoughtless mind means non-
extrovert mind and later the consciousness is evident in the thoughtful mind also.
Therefore Avyakrita ke, in quietitude, in blankness, dhi guhya, and what type of mind it
is; another adjective; satvtmani; and what type of mind it is: first description mind, a quiet
mind, a tranquil mind. The second description is satvtmani; which is made up of satva gua.
Satvtma means satva karyam; product of satva gua; satvam va tma; svarpam, rasa,
sra, updhna kraam yasya; satvtma. So for this you should remember our
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introduction, that the mind is born out of which gua, satva gua of which element,
remember, satva gua of all the five elements. Sense organs are born out of the satva gua
of one one element. Sense organs of action are born out of raj gua of one one element.
Paja pras are born out of raj guas of all these elements. All these we have finished in
L.Kg. Therefore do not say: Svmiji you are saying some new new things etc. I will be
shocked. Therefore satva tmani dhi guhya Avyakrita ke; in tranquil mind, tma
prakaat. tma is evident.
And what type of tma it is; uru praka tma; the tma which is intensely bright; intensely
effulgent. Uru means intensely; bhu; praka means effulgent. And why is tma called
intensely effulgent. Because tma's effulgence is unborrowed effulgence; whereas mind also
becomes effulgent or sentient; but the sentiency of the mind is reflected glory; borrowed
glory. Therefore it can never be as bright as the original, like the Sun reflected in the mirror;
however bright the reflection may be, but it will never be as bright as the original. That is
why tma is called jyotim jyoti. The light of all light. The original light. Therefore uru
praka.
And there is also another significance, when the other thoughts are not there to distract me,
the tma appears to be very bright; even though tma is evident uniformly all the time, when
distractions are there, tma seems to be less evident; when the distractions are not there,
tma seems to be more evident. I give the example. Many examples we can give, one
natural example is the paurnami moon; the paurnami moon, in the evening about 6 p.m. or 5
o'clock, you can see the moon, but it appears to be less bright. And as the Sun is setting, the
moon appears to become brighter and brighter and in the midnight, once you come out of
the house, you cannot miss the moonlight, even if you do not want to notice that; you will
have to recognise. Now can you say the moonlight has become brighter or brighter; 5
o'clock it was dull; 6 o'clock it became more bright. No, the moon has not become brighter;
but the obstacles have become lesser and lesser.
Or the example of the candlelight in the room during the day light. Now if you keep the
candle light here, many would not notice. But as the light fades away and the night comes,
the candle light seems to become brighter and brighter. In the midnight, in the dark room,
the entire hall is dark; I have kept a candle in one corner; you enter the hall, you cannot miss
the candlelight.
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Or if you want another example, the ticking of the clock. You never recognise during day
time. In the night when all the sounds are ended, then you find the ticking of the clock
seems to become more and more and for some people that is enough to disturb their sleep.
Dog ear they have got. Or if you want to sit in meditation; then all these will heard greater.
Therefore obstacles have become less. Instead of obstacles becoming less, we attribute this
as the increase in the evidence of the ticking of the clock. Increase in the evidence of the
candle light; increase in the evidence of the moon light; the attribute to the moon; but the
fact is no change in the moon. Similarly, in a quiet mind, tma uru prka. In a thoughtful
mind, tma is alpa prka, as it were.
And an example is given. How is the tma shining in the mind. kae ravivat. Just as the Sun
shines in the sky above; sky above; ka means sky. In fact kae iti; saptame vibhakthi; just
as the Sun brightly shines high above in the sky, similarly, the tma shines like the bright Sun
in the mental firmament. And not only the tma shines brightly, he says svatejasa viva
idam praksayan; not only it shines by itself; it illumines the entire world with its brightness.
Prkayan means it illumines; idam viva, the entire universe, how, sva tejasa, by its own
light; when akarcrya writes this, he is keeping in mind, the well known Mundaka and
Katha slka, second chapter, Second valli.

tasya bhs sarvamida vibhti || 15||
That means what: tma gives effulgence or light to the mind. Now the mind is known and it
becomes sentient. The mind lends consciousness to the sense organs and the sense organs
becomes known and sentient; and the sense organs in their turn illumine what? the entire
abda spara rpa rasa gandha. So when you are conscious of the farthest star, from the
tma, consciousness has come to the mind, from the mind it has come to the sense organs
and from the sense organs it has gone to the farthest star;
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Dakshinamoorthy sthothram
nncchidraghadarastitha-
mahdpaprabhbhsvara
jna yasya tu cakurdi
karaadvr bahi spandat|.. ||4||
That everything is known means, I am conscious of everything. That means everything is

pervaded by consciousness and as even things are pervaded by consciousness, I am
conscious of them. And therefore what does the consciousness illumine if somebody asks:
what should be the answer; what does the consciousness not illumine.
In fact, you say there is an object, which means I am conscious of it. Whatever is, I am
conscious of it. How do you know? If I am not conscious, I cannot say it is. And therefore
viva idam prakayan. It illumines and shines in the mind.
Continuing.

|
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jt man:'hakrtivikriy
dhndriyaprakrtakriym |
ay:'gnivattnanuvartamn
na cat n vikarti kicana ||133||
So the fourth line of the previous verse. It is explained in this slka. tma illumines
everything and here he gives the details. You have to supply the word tma; tma jnt.
tma is the illuminator of all these following things. A list is given. And when I say tma
illumines, you should remember, we are using a verb but whatever normally the verb
indicates, that all should not be taken here; I have told you. A verb indicates what: an action;
a modification; an impermanent, and will power. Any action has got all these conditions.
Verb means action. Action means modification; and also impermanent; every action has got
a beginning and end; and also a will power.
But when you say tma illumines, all these four you should not extend here; for tma
illumination is not an action; for tma illumination does not involve modification; for tma
illumination is not an impermanent function; for tma illumination does not involve will or
choice; but for want of words, we are using a compromising expression; that is verb.
Therefore we have to put within quotes: "tma illumines".
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Then what exactly means is: in the presence of tma, every thing is illumined. That is the idea.
And what are those things; Mana, ahakriti, vikriy; tma illumines the modifications of
the mind and the ego. When the ego I am happy, I am unhappy, I am tense; I am calm; in all
these things, I is subject to change; ahakriti mana means the mind, vikriya means
modifications; not only that, dha indriya pra krtakriym. It also illumines all the
functions performed by; krta means performed; kriya means functions; all the functions or
activities performed, by dha, indriya, pra. You yourself know; dha means body; indriya
means sense organs; pra means paja prs; all their functions tma illumines. And how
does tma illumine. By pervading them. Illumination requires pervasion. So the tubelight
illumines the book means what; the light has to pervades the book. Without the light
pervading the book, the book cannot be illumined. Therefore illumination means pervasion;
tma illumines all organs; how? by pervading them.
An example is given; aygni vat. Like a red hot iron bar; or iron piece. aya means irumbu;
from that only the word iron has come; aya; napamsaha liga; aya, ayasi; aymsi;
sakrantha; aygni means the fire pervading any red hot iron piece. Similarly the mind is
pervaded by what?; the consciousness. The details we will see in the next class.
Hari Om.
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049. Verses 133 to 136
||||
jt man:'hakrtivikriy
dhndriyaprakrtakriym |
ay:'gnivattnanuvartamn
na cat n vikarti kicana ||133||
akarcrya continues with the topic of tma, which he started from verse No.124 onwards.
And the main definition of tma that he gives in these verses is that tma is of the nature of
consciousness, which is an independent entity, which pervades the body and in whose
presence alone the body and all other organs are able to function.
And even when tma makes the body and organs to function, it cannot be considered an
action of tma; but by the mere presence of tma; all the inert organs are able to function.
Therefore tma cannot be termed as even karta. This is the idea which he gives in this verse.
jt man:'hakrtivikriy dhndriyaprakrtakriym. jt means witness;
illuminator.
So tma, the conscious principle is the illuminator of all the organs and their functions. And
this illumination also should not be considered as a wilful action, but that also happens in
the presence of the tma. Remember the example of the Sun. In the presence of the Sun, the
earth gets illumined; illumination is not an action done by the Sun. Up to this we saw in the
last class.
Now we have to see the second half of this verse. ay:'gnivattnanuvartamna. Here
akarcrya gives a beautiful example. Aya means iron. Agni means fire. And suppose
we heat a piece of iron, the iron becomes red hot iron and when you have got a red hot iron
piece, there are two things; one is the iron piece and the other is the fire principle. The fire
principle does not have a shape or its own; but the iron has got the shape of its own. And
imagine the blacksmith is beating that red-hot iron-piece and converting into various
shades. As even the shape of these iron pieces are changing, the fire pervading the iron also
appears to change; but actually, there is no change of form taking place to the fire principle.
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Similarly, consciousness is like the fire principle. Body is like the iron piece. And when the
body is a baby body, the consciousness also seems to be size of the body; and as even the
body increases, the consciousness also seems to expand. Previously he had a drumstick like
body; like it is like a pumpkin and the consciousness also seems of that state. Even though
for appearance, the consciousness seems to be assume and change the shape, the fact is
that the consciousness does not have any shape of its own.
Therefore he says, ay:'gnivat; just as the fire seemingly assumes the shape of the iron piece;
similarly, ananuvartamna. The consciousness also imitates; anuvartana means imitation;
the consciousness also imitates what? the shape of the body as it were. If the body is round,
consciousness also seems to be round, if the body is tall; consciousness also appears to be
tall; that is what he call, anuvartat. arrasya akra vartat; caitansya akra arra
anuvartat. Anu means, in keeping with the body, vartat, the consciousness takes the shape
as though. Really speaking, it does not have. What is its real nature then? na cat. It does
not do any action; it does not undergo any modification; it does not undergo any
modification; kicana na vikarti; nor does it modify any other object. Neither it modifies by
itself; nor does it cause modification in others. It is neither a karta, nor a krayita; neither it
changes by itself; nor it causes any change in others. But all the time, it appears to change
and also it appears to cause change in others.
Continuing.

|
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na jyat n mriyat na vardhat
na kyat n vikarti nitya |
vilyamn:'pi vapuyamumi-
nna lyat kumbha ivmbara svaya ||134||
So in the previous verse, we talked about three features of tma; one is tma is the witness
of everything. The word jta was used. jta means ski. And then two more features were
given. na cat, na vikarti, which means na karta, na kryita. Neither does it do anything;
nor does it make anyone do anything.
Now in this slka, akarcrya points out that tma nirvikra. tma is free from all
modification. And we have seen before that modification, especially with regard to the
physical body is classified into six varieties or six stages; asti, jyate, vardhat; vipariamat,
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apakiiyate, vinasyati. Potential existence; birth, growth, change, declension and death. These
are the six modifications of the body, intimately experienced by everyone. So here
akarcrya points out that consciousness is free from all these six modifications.
And here akarcrya is closely following the Kathopaniad and Gt mantra, na jyat
mriyat va kadchit, etc. So na jyat, na vardhat, that order we have to change, na jyat,
na vardhat, na vikarti; na kyat; na jyat means it is not born; then na vardhat; it does
not grow along with the body, and na kyat, it does not decline when the body declines;
and na vikarti; it does not undergo transformation when the body changes and finally, na
mriyat, it does not perish when the body perishes. So five modifications have been
mentioned here. The six one we have to supply. Asti; that potential form. All these six
modifications are not there.
So that means according to stra, consciousness is not a property of the body. But if
consciousness is taken either as a part of the body, or a product of the body, or a property of
the body, naturally when the system collapses,; then its property, a neurological
phenomenon or a cellular phenomenon, if consciousness is, the consciousness would have
gone along with the body. The very fact that the stra says consciousness does not perish
indicate that it is an independent entity; pervading the body.
And since it does not have all the six-fold modifications, nitya; the consciousness is eternal.
This is the most unique contribution of vdantik teaching. That segregating consciousness
from matter, and showing that the consciousness is neither bound by time, nor bound by
space. And identifying this consciousness, the time-space beyond consciousness. Let us keep
a compound-like. So identifying time space beyond consciousness, as the ultimate truth of
the universe, as the ultimate content of the universe, as the ultimate stuff of the universe, is
the most unique teaching of vdnta. That alone here akarcrya presents, nitya; it is
eternal.
Then how come we talk about the death of the jva. If you say that tma is eternal, then the
jivtma, tma means the jvtma, the jvtma or jva is eternal; how do we talk about the
death of the jva; the birth of the jva; the travel of jva; the rdda for jva; tarpaa for jva;
how do we talk about all these things.
akarcrya says all these are aberrations born out of ignorance; he says amumin vapui
vilyamn. So when this body disintegrates, vapu means the body; especially the physical
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body; when this physical body disintegrates, na vilyat, the consciousness does not
disintegrate; but it appears to disappear or die.
Remember the example. The light also seems to be there; when the hand is there; the
moment I remove my hand, not only the hand has disappeared, it appears as though the
light also has disappeared. Therefore, when the medium disappears, consciousness does not
have a medium to express. The non-expressing consciousness is mistaken as non-existent
consciousness. Non-expressing consciousness is mistaken as non-existent consciousness;
but really speaking, consciousness does not become non-existent; na lyat; it does not die; it
does not disintegrate.
And he gives an example. What is the example. Kumb mbara iva; like the space in a pot.
The space which is conditioned within a pot, is a functional space. It is a useful space,
because this space here, does not have any use. But the moment I enclose the space with
four walls of a pot, then the space is useful as a dabba. When you say a dabba is useful, you
know what is useful. It is not dabba. This is another brahma; dabba is never useful; it is a
transferred-epithet; the utility is not for the dabba; but the utility is for the enclosed space.
Similarly when you say that this hall is useful for the class; a hall is not useful for the class;
but the enclosed space is useful; the non-enclosed space is not useful; but non-enclosed
space is not non-existent; it is not useful. That is all.
Similarly here also, the body-mind enclosed consciousness is a functional- expressive

consciousness and the unenclosed consciousness is non-expressive, non-functional
consciousness, which is mistaken as what? non-existent consciousness. Therefore, Kumb
mbara iva.
How do you extend the sentence. Kumb vilyamn mbara na vilyat. That two words
you have to supply it here. When the pot disintegrates pot space does not disintegrate.
When the pot-like body disintegrates, the space-like consciousness does not disintegrate.
Svaya. That itself does not disintegrate.
continuing.

|
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prakrtivikrtibhinna uddhabdhasvabhva
sadaadidamaa bhsayannirvia |
vilasati paramtm jgraddivavasth-
svahaahmiti sktskirpa buddh ||135||
So in this verse also, akarcrya brings in the ski nature of the tma; because this nature
of the tma is more important, because it is evident all the time. Because every experience of
Me proves the presence of consciousness as the witness. Every experience of mine proves
the consciousness as the witness, just as every photograph proves the presence of the
camera, even though I do not see the camera in any particular picture. I never doubt the
existence of camera; every picture makes the camera evident. And when I say every
experience, both external experience as well as internal experience.
And this ski svarpam he is describing further. Look at the third line. Paramtma. We will
take that word first. Paramtma, this tma, the supreme self, the real nature is prakrti vikrti
bhinna; each word is a very significant word. Prakrti means cause, kraam. Vikrti means
effect, kryam. Prakrti = kraam; vikrti = kryam. And when we use the word kraam, we
mean the material cause. Prakrti word is used to convey the material cause, and the root
material cause is called mya in the stra; and therefore prakrti can be taken as basic matter
principle mya. You may call it energy. Fundamental most form of matter is called prakrti and
vikrti means what all the evolutes of prakrti; all the modifications of the prakrti, the energy
may condense into atom; atom may further form molecule; molecules may further form cell;
cells may further form into human beings; and all the other chains; and all the later forms;
modified versions are called vikrti. And both the prakrti and Vikrti are the stages or
conditions of matter.
And what about consciousness; under which category it will come. Prakrti vikrti bhinna; it is
neither the basic causal matter nor is it the effect-universe. Neither is it the basic causal
matter; nor it is the evolved-universe. Then what is it. He is going to tell in the end. The
witness, the illuminator of both of them. Because you should remember prakrti modified to
become vikrti. Energy modified to become matter. Matter modified to become energy.
Therefore prakrti is also savikra; vikrti is also savikra. Consciousness is nirvikra.
Therefore nirvikra consciousness is different from savikra prakrti and savikra vikrti.
And the same line can be looked from an individual standpoint also. At the individual prakrti
is kraam arra. Vikrti is skma and stla arra. Prakrti is kraa arra; vikrti is stla
arra. Prakrti vikrti bhinna means kraa skma stla arra bhinna. It is neither cause
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nor effect. And from this also it becomes clear that stra does not look upon consciousness
as a product born out of matter. If consciousness is seen as a product born out of matter,
evolved a few billions years ago; a biological evolution if it is; then Conciousness will come
under what: vikrti. Vikrti what I said; it is a product. Consciousness will come under vikrti, if it
is taken as a product of the brain. stra does not look or present consciousness as prakrti or
vikrti. OK.
If it is neither cause nor effect, in short, if it is not matter; matter comes under cause-effect;
cause-effect continuum. If it is not cause or effect; that if it is not matter; what is it? uddha
bdha svabhva. It is of the nature of pure consciousness.
And since it does not fall under matter, it is not subject to any laws of matter. It is not subject
to any laws of matter. Therefore, no scientific law which are applicable to matter can be
applied to the consciousness. It is law-adidaha. Da-adidaha. Kala-adidaha. Therefore,
science-adidhaha.
One scientist writes, consciousness can never be studied under what you call the scientific
theories or principles, because it does not subject itself to any one of these laws and
therefore it will remain permanent mystery in the field of science. udda bdha svabhva
ha.
But what does it do. sadasadidamaa bhsayan. It illumines the matter. It illumines the
matter; It is different from the matter. And it is illuminator of the matter.
What type of matter; Sat asat. Sat means gross matter; very careful; because the word sat we
use in different meaning according to context. In some context, sat is translated as pure
existence; Sat cit nanda; there the sat means consciousness itself. But here the word sat is
translated as gross matter, because of the context.
And asat means subtle matter. Sat is mrta prapaja, asat is amrta prapaja, and this
definition is given in Brihadarnyaka Upaiad. There is a section called mrta amrta
Brhmaam; there this word sat is used in the sense of mrta prapaja.
Dvava Brahman rupe murtham ca amurtham ca; martyam ca amrutham ca; sat ca tyam ca.
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In this place, the word sat is used in the sense of mrta prapaja. That meaning has to be
applied here. So this mrta and amrta prapaja, if you want to put in scientific language;
mrta prapaja can be taken as matter; amrta prapaja can be taken as energy.
And if you are going to take at the individual level; mrta prapaja can be taken as stla
arra; amrta prapaja can be taken as skma kraa arra.
All these forms of matter, aa, without any exception completely, bhsayati; bhsayan;
illumines. Again the word illumines must be within quotes. It is not an action, born out of will
or anything. In the presence of consciousness, they are known. So bhsayat. Nirvia. It is
absolutely feature-less. Via means gua. So nirvia means nirgua. Free from all
attributes.
Again Brihadaranya based astlam; analu; ahrsvam; adhirgham; asneham; acchaya;

akamah; kahu; anaka; anaagandham; arasam; acaku; asthoram; avak; amana;
athejasam; amana; ..amaatra; anantharam; abhahyam; definition of consciousness. Each 'aa'
negates one one features. These are the common features we experience in the world. The
upaiad takes each feature and says; this is not; this is not; this is not.
And that is what is said here. Nirvia, and such a paramtma vilasati. 35.48. Because we
will ask if it is utterly featureless, how do you know it exists. It may be a big bluff. Or it may
be the biggest imagination. There are some people who say that. In the olden days
Brahmins were known for everything. Brahmin baiting was there before also. They did not
have anything to do; and therefore the invented some Brahman and when we ask for proof,
they say that it is not available for any prama.
So therefore here akarcrya says, it is one thing which proves everything; the prover of
everything does not require a proof. The prover of everything does not require a proof. If the
prover requires another prover, the another prover will require another prover, another
prover will require another prover; till 8 o'clock I will have to say this and then say
pramada. Therefore there must be one ultimate thing which proves everything proving
itself. There must be something ultimate which proves itself and proves the others also; that
self-proving other prover is called consciousness. It is called svatasiddha. It is svaprka.
So therefore that is called vilasati. That paramtma shines self-evidently, shines self-
provingly, shines without requiring any proof; vilasati; svaya prkate ityartha; vilasate
means svaya prkat.
578
When akarcrya writes this; what is the vda vkyam kept in mind.

tasya bhs sarvamida vibhti || 15|| Kathopanisad.
So we chant the mantra and chanting this mantra is declaration of one's own shame. It is the
declaration of one's own shame. Indirectly this person says: I am ashamed to ask for the
proof for consciousness because the very struggle to prove for consciousness is because I
am a conscious entity. The doubter can never be doubted. The doubter can never be
doubted.
Therefore this mantra is declaration of self-shame which is done during Deeparadhana. Every
time the priest does the deepradhana, what are we trying to do: we are trying to illumine
the Lord in the garba graha; therefore what he says is: Oh Lord! I am trying to illumine you
with this miserable half camphor; even one camphor is 1 cm square. That too is broken into
four pieces, as it is required for 4 days' pj. Therefore with that half camphor Oh Lord, I am
trying to illumine you; while you are the consciousness because of which, the camphor, the
camphor light, the priest, the body, the whole world is illumined; recognised; proved. So this
is a declaration of self-ignorance or self-shame. So paramtma vilasati.
And when does the paramtma shine. jgrat dhi avasthsu. In all the states of experiences;
even when the time series change; from jgrat to svapna, the very time series has changed,
because all the events of jgrat take place in one time; whereas all the events of svapna takes
place in another time. I have told you remember, in one 90 second dream; that is what they
say; every dream lasts on a average about 90 seconds only. In the 90 second; grandsons
daughter and grand sons are born to the dreamer. So getting married; getting grand
children; and the grand children disobeys and he hits him and he gets up. And he says that
he is a bachelor.
So the 90 seconds of the waker is years for the dreamer; which means jgrat and svapana,
the time series is different and suupti, time is not there. Consciousness illumines the arrival
of time series one; it illumines the departure of time series one; it illumines the arrival of time
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series two; it illumines the departure of that; and in suupti, it illumines timelessness also.
How can that consciousness be within any time series.
The illuminator of all the time-series can never be within any time-series. Extend it to space
also. The dream space and waker space. Consciousness cannot be within the dream space or
waker's space; because the wakers' space appears and disappears; dream space appears and
disappears; consciousness illumines them. And therefore jgrat dhiu;

-
blydivapi jgraddiu tath sarvsvavasthsvapi
vyvrtt svanu vartamna mahmityanta sphuranta sad
The same idea is brought in here. Jgrat dhiu, jgrat means waking; dhi means etc. Etc.
means .. Avasthsu; in the fourth line, sva is there; that should be splitted to plus ah and
this su should be connected with the previous line and you should split as avasthsu aha
aha iti vilasati.
And how does the tma shine in all these states; as I. I am aware of the external world; I am
aware of my mind; I am aware of all my emotions intimately. And I am aware the blank mind
also, in the form of: I am form of; I am aware of. I need not say I am aware of it; the very fact
that I am talking about it shows that I am aware of it; If I start talking about the clip, it means
what; I am aware of it. I need not of it. I am the witness of the clip. In fact, I am the witness
of whatever I talk about. I talk about the world; I talk about the mind; I talk about the
blankness of all of them. Then it means I am aware of all of them. Therefore, I am the awarer.
Therefore, I am the experiencer. Therefore, I am the subject. This is the subject. The original
subject, the fundamental subject and in Sasrkt, the subject is translated by the word, Aha.
Aha Aha iti. As the very subject; as the very self, the consciousness is available. And that
is why it does not require a proof.
Any other student has come to the class or not, if I ask, you have to prove. Therefore I have
to ask whether this student has come or not, you will say I have not seen. To say whether
you have come to the class or not, you will not say that Svmiji wait, I will think and tell. You
do not require even thinking or planning, pratyaka, anumna, or any instrument; you do not
require any scope; microscope, telescope; no scope is required. tma is not within the scope
of any scope.
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And even though you do not seek the proof, you do not doubt the existence. If there is one
thing, whose existence you never doubt, and at the same time whose proof you never not
ask for, that is one thing, you. And that You are the consciousness principle. And therefore,
aha aha iti vilasati, in the form of I, I, I, it shines.
And how? Skt. You have to connect each to the verb vilasati. So jgraddhiu avasthsu
vilasati. Aha aha iti vilasati. Then skt vilasati. It shines immediately. So here skt
should be translated by a special word; this is a special meaning. The special English word is
immediately. And the special meaning is without requiring any medium of instrument. So
immediately means without requiring any medium, medium means, eyes, ears, nose, tongue
or skin; pratakya prama is medium No.1. Otherwise you use what. Inference is another
medium. Or you use calculation. Thought is another medium.
Therefore you do not require any medium to prove. Even when the thought is not there, the
consciousness is evident as the illuminator of the thoughtless state of the mind. And that is
called skt vilasati. Shines immediately. The moment you say that it requires a medium,
then when the medium is absent; the consciousness would not be evident. But that you
cannot say, because, even when the medium is absent, the consciousness is evident, because
consciousness is the illuminator of the very absence of the medium. Therefore even the
thoughtlessness, senselessness; wordlessness; isness. You can talk about only because of the
consciousness. Therefore skt vilasati. And again, buddhe ski rpa vilasati. It shines as
the witness, as the illuminator of the buddhi. Buddhi means what; mind. As the illuminator of
the mind. Here the problem is, that the mind itself is a separate entity from the brain, is
never proved. Science has to travel a long way because, skma arra itself is not yet
proved scientifically. Because as far as science is concerned, mind is nothing but the physical,
gross, brain. But in the stra, mind is not the brain, because brain comes under stla
arra, the mind comes under skma arra. Brain is tangible. Mind is intangible. Brain
perishes at the time of death. The mind does not perish at the time of death. Even the
intangible mind has not been proved or accepted by science. So that means what? Even now
skma arra is under the investigation of the science. Thereafter only you have to go to
prove the kraa arra; thereafter you have to go to prove the tma.
And till the science proves the mind and kraa arra and tma, we have to keep the
fingers crossed. You have to rely upon what? the stras alone. Therefore the stra says
that buddhe ski rpa bhti. It shines.
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Continuing.

|
||||
niyamitamanasmu tva svamtmnamtman
yayaahmiti skdviddhi buddhiprasdt |
janimaraataragprasasrasindhu
pratara bhava krtrth brahmarpa sastha ||136||
So in this verse akarcrya concludes the tma discussion. It started from 124, which
would be concluded in this particular slka. And this tma topic is the second topic of the
seven topic introduced in verse No. 49. Vivkacmai till it is finished you have to
remember 49 even if you do not remember the slka No.49. Remember 49. Then you can
have reference. topic No.1 over is antma. Topic No.2 getting over is: tma.
And in this concluding slka, what akarcrya says is: knowing the tma alone as
described in these verses. Knowing this tma as described in these verses alone is the way for
freedom or to liberation. tma jna va mka sdhanam.
And also, he presents some conditions for tma jna. Some preparatory steps or
qualifications for tma jna. Therefore the contents of this verse, tma jna sdanam,
tma jna, tma jna phalam. jna sdana, jna, jna phalam; all these three are
condensed in this verse.
And this akarcrya presents as his advice to every human being, or at least his advice to
every mumuku, who wants freedom from sasra. Therefore akarcrya says tvam
viddhi. If you to want to get freedom from the thraldom of sasra; better you realise.
Know. Tvam viddhi. Tvam first line. viddhi second line.
And what should you know. Amu tvam tmanam. So this tma which is your real nature,
which is the real You. tma means nature; or self; sva tma means the real self; your own
real nature. By using the word sva tmna, what akarcrya indicates is the body is
not your Self; it is like the shirt that you are wearing. vsamsi jrnni yatha vihya. Mind is
not yourself; it is like the spectacles; a medium that you use for perception or transaction;
you are not the body; you are not the mind; the real you amu tmna, the tma of this
description. This tma means; from 124 to 136 described tma. Up to this slka. This tma
you viddhi; viddhi; viddhi means you better know.
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And how should you know. Skt viddhi. You should know skt. Skt means what?
again aparkathaya viddhi. It should be aparka jna. That means tma should not be
put in third person singular. tma should not be put in second person singular. It should be
seen as first person singular. You can never say I have an tma, which is eternal, immortal;
and all those things. That is half baked jna; half-baked knowledge is ajna. Therefore I
am the tma; I have a body; I have a mind. It is not the other way around. I am the body, I
have an tma is parka jna. I am the tma; I have a body is aparka jna. This
aparka jna is skt jna.
More
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050. Verses 136 and 137
||||
niyamitamanasmu tva svamtmnamtman
yayaahmiti skdviddhi buddhiprasdt |
janimaraataragprasasrasindhu
pratara bhava krtrth brahmarpa sastha ||136||
akarcrya is concluding the topic of tma in this verse by pointing out the benefit of
knowing the tma. tma jna phalam he is talking about. And also the method of gaining
tma jna. So he says tvam svam tmnam viddhi. May you know your real self. tma
means self. Tvam tmnam means your own self; your real self. In fact, we should not be
using the word real self, because self is only one; but because of our ignorance, we are
mistaking the body as the self. Now there are two self; one is the false self or false-I; and
since a false-I is existing, we have to talk about real-I.
And what are the false-Is; body is annamaya; pramaya; manmaya; is the false self and
therefore the teacher has to distinguish the self as the real self and therefore he adds the
adjective Tvam tmnam. Otherwise it is not required. Therefore tvam tmnam viddhi; May
you know.
How should you know that tma. Aya aha iti viddhi. Recognise this tma as aha asmi.
This tma I-am. This consciousness I am. This consciousness of previous description; all the
previous descriptions you should remember; it is free from all the vikhrs; it is of the nature
of caitanya; and especially in 135 a beautiful description was given; it is beyond causal
matter and it is beyond universe; which illumines everything; all these descriptions you
should remember and above described consciousness I am. Aya Aha is within quotes iti
viddhi; in his matter you should know.
And what type of knowledge it is. skt viddhi. In this manner you know the tma skt;
means what; aparkataya viddhi; you know this tma aparkataya. It is difficult to translate
the word aparka into English. Generally, the translation used is: directly you know. So that
is the nearest translation. It is a good translation. But it can lead to misconceptions because
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when you use the word directly; normally when I say directly, it is coming face to face to me.
That is what is called directly. I should see you right in front of me directly.
So if somebody talks about you, it is indirect knowledge. When you come to face to face; it is
direct knowledge. We have got such an orientation. When I say the word, directly know the
tma; you get stuck there; you make meditation for coming face to face with this tma. And
this person after 20 years of meditation will say: Svmiji I am able to make the mind blank;
thereafter, tma I am waiting for the tma; and it does not come at all.
Therefore, direct in common parlance is an objective knowledge. Here direct means as the
very subject himself. And therefore we have imported another English word to neutralise
that problem; and that English word seems to be better; but that also seems to have some
people. And that English word is "immediately known". So instead of using the word directly,
which gave the idea of objectivity comes; we use the word immediately with a specific
significance.
Here also the word immediately generally means what; ; suddenly; But here we use
the word immediately to convey the idea without requiring any medium. In the other direct
knowledge you are using what medium; eye is the medium. you know the tma without
using any medium; because tma does not require any medium to know, because it is self
effulgence. Therefore, pramaa nairapekshithaya viddhi ityarthaha. So knowing
aparkathaya; direclty or immediately. You use any word; but understand properly. We are
not bothered about the words; we are bothered about the knowledge. Understanding. So
skt viddhi.
And further how he should know? niyamita manasa viddhi. All description of knowledge.
Each condition is important. First condition is what: know the tma as aha iti: Understand
as yourself. naan cholli therinjukko. That is first condition. It is repeatedly said; we should not
say I have an immortal tma; that is the biggest mistake; I have an immortal tma and that
tma is eternal all pervading; wonderful; nitya uddha buddha mukta svabhva . What about
you if you ask: I am miserable. My tma is great. That is called parka jna. When you
do not use the word; you use any other verb; other than "am"; it is called aparka jna.
Do not use any verb; other than "am"; I am tma; that is called aparka jna. Not merely
verbalising: I am tma; I am tma; I am tma; and whether it is enough to chant this 108
times daily; do not ask; it is not for jaapa; I say it and I mean it. I say it and it is a fact for me.
That is the first condition. Aya aha viddhi.
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Then the second is: skt viddhi. Know it immediately; aparkataya.
Then the third point he wants to add is: niyamita manasa viddhi; with a mind which is
disciplined, which does not have any hang ups; which does not have any complexes; which
does not have any impurities; to use the psychological language; it does not have any core
issues; core problems. As long as the mind has got any series emotional problems, which
intellect is never free; the intellect is a hostage of an emotionally disturbed mind. The
intellect will be free to do its job only when the emotional mind releases the intellect to do
what it wants to do and that is why values, etc. religions becomes important, primarily to
handle the emotional mind. Many psychological issues can be solved by simple devotion;
surrender; relationship with a personal God; and therefore through devotion, through
psychology; through karma yga; through values, we make the mind healthy.
And healthy mind will reveal the intellect to do its job; like a healthy child which is enjoying
itself will allow the mother to do her job. Suppose the child is cranky, the most efficient
mother cannot do any job; she would have to call parents from India. Please take care of the
child; so that I can concentrate on the work. Whatever it is. Therefore, mind is like a baby.
Intellect is like the mother. Mother-intellect can function in the field of ravaa, manana,
nidhidhysanam; the whole process is intellectual. ravaam is an intellectual process; where
is there scope for emotional there.
Therefore ravaa manana nidhidhyasana is an intellectual job can be done properly only
when an emotional mind does not interfere and therefore any emotional problem, you have
to handle through religion or psychology; it is required and such a mind is called niyamita
mana; regulated mind; healthy mind; complex-free mind; .
When you have a deep , when we meet a person who loves us, you start pouring
down in tears before them. So if any time you meet a person whom you have not met; who
is close to you; overwhelmes you; that means that you have buried deep something. That has
to be handled.
Therefore niyamita manasa; uddha anthakarana viddhi. That is why vdantik students
should be emotionally also sound. Some psychologist wrote it seems; Dayannanda Svmiji
says: he just studied; he came to India and studied all the Sanysis and svmi s; and he said
it seems: I find the Indian saints are most psychologically sound and healthy and sober ones.
This knowledge; let mka be somewhere else; whether you get it or not is a different
586
matter; this knowledge makes your mind psychologically sound. Therefore, vdnta requires
psychological health also and therefore get that. akarcrya does not say how to
accomplish that. Our answer is what: religion alone accomplishes that. I would not say alone;
religion is the best method.
I read an article in Readers' digest in one previous month; that a lady who has gone through
a lot of emotional problems in life; crisis; had broken her hip bone also; like the saying
, ; so many problems; she lost her husband and
so many other problems; she broke her hip bone also; and she came to the doctor; and the
doctor thought that she is a miserable lady and when she interacted with the doctor, the
doctor found that she is able to handle herself properly, even though she has got worries;
and she is not overwhelmed by sorrows; she is able to keep her intellect sound and talk also.
Then the doctor thought that she is suppressing her sorrow and that is called denial; perhaps
that may be the problem; and he found that she was hospitalised for months together; and
she was treated; and he found that she continues to be same; and that she is not
overwhelmed by sorrow; and not only that; and she had a kidney failure also. Then the
doctor could not stand that and he asked her how she is able to manage. Then she said I am
not special or something. I am just a devote Christian who believes in reading Bible regularly
and surrendering to the Lord; and he was shocked to learn that the religion can do so much;
to not only the psychological health; and also the curing becomes faster in the case of
faithful people. And he then started studying that phenomenon; and thereafterwards he did
a statistical study and to read that article is interesting. That statistical study and he also
passed the message to his colleagues also; and later they found that faithful people; their
immune system is more efficient than other people and if a non-religious people require 12
days; these people require 4 days or 5 days to recover.
Therefore religion improves psychological health. Not even psychological health; even the
immune system; biological health is better in the case of a person who has faith in God. They
may not know God is sri, stiti, laya kraam; and jagada abinna nimitta updana kraam;
advesya, agrahyam; agthra; you do not have to quote all that. Somebody is there
somewhere. That is what somebody said: if there is no God, better we invent one; have one.
Therefore, religion is the best method of maintaining emotional health. And especially our
religion is wonderful because we have got God to enjoy all types of personal relationship.
God as father, God as mother, God as friend, God as husband; all these things are there;
because ideal relationship can solve many of the psychological problem.
587
And therefore niyamitha manasa means by being a religious person; by surrendering to Ia

dvat; enjoy a sober, a calm mind. By following karma yga, you can say. So that is to take
care of emotional issues.
But emotional health alone is not enough; because Vdnta requires the deepest thinking,
because for us Mka is not shedding tears in devotion. Mka is ultimately wisdom. What
is the wisdom? Brahma satyam jagan mithya; jv brahmaiva na para. The most difficult idea
to; what you call; swallow. Everything vdnta says is difficult to assimilate. This tangible
world, it says, it is unreal. Who can accept it? And the eternally invisible Brahman it says: that
is the only reality. Eyes do not see; ears do not hear; that is real. All the time what I am
experiencing, it says unreal.
And comes the final bombshell; that ultimate reality is You, it says, of all the people in the
world, that is the Brahman, I am. That is the final straw to negate Vdnta. To disbelieve
Vdnta. That is why there are many philosophers who says that it is a sacrilege to say that.
You? Bhagavn? Do not utter that way? If you say like that, wash your mouth, they say. You
should say that I am a humble, simple, daa of the Lord. Therefore, if I have to accept that, I
require tremendous intellectual conviction. Therefore, buddhi also has to be sound for a
vdantik student.
For other religions, you do not require buddhi. Not only you do not require; you should not
have buddhi; if you have problems; laughing; in two minutes those religions would be
dismissed, because what; they are wonderful religions, which are consistently illogical.
Sometimes by mistakes some can become logical; even that is not possible.
So therefore you require buddhi prasda. Second line -see. Not only require a healthy mind,
you require the grace of the intellect, which means a logical intellect; a rational intellect; a
thinking intellect; which has got the knowledge of pada-vaachya prama jna. It should
know language, very well because, the learning is the knowledge is gained through scriptural
analysis and therefore language one should know basically. Therefore it is called grammar
knowledge.
Thereafter the next is how to analyse a sentence which is called mmsa. I have told you
before. To analyse a sentence, mmsa is required. And thereafterwards tarka jna; the
capacity to logically think is called prama jna. Pada jna is grammar; vchya jna
is the capacity to analyse and interpret. The capacity to interpret and then finally prama
jna means the capacity to logically think. All these are faculties of what? Buddhi. And
588
therefore with the help the grace of a healthy intellect, and with the help of an emotionally
sound mind, may you know the tma. OK.
Where should I know the tma. Where should I know the tma. He says: tmani. tmani
means buddhau; in the intellect; you should gain the knowledge in the intellect. Why it is so;
because any knowledge, unfortunately or fortunately, takes place in the intellect alone.
Intellect is the locus of any knowledge; material or spiritual. Physical body is not the locus of
any knowledge. Stla arra is not the locus of any knowledge. Kraa arra is not the
locus of any knowledge; it is embodiment of ajna. Sukham ahm asvstham kicit
avediam. tma can never be the locus of any knowledge. So by elimination, stla arra is
not the locus; kraa arra is not the locus; tma is not the locus. Then what can be the
locus; skma arra; otherwise the buddhi alone can be the locus of any knowledge. That
is why we repeatedly say: self-knowledge requires buddhi intact. SELF-KNOWLEDGE REQUIRES
BUDDHI INTACT; BY TRANSCENDING THE BUDDHI; YOU WILL NOT GET ANY KNOWLEDGE; BY STOPPING
THE BUDDHI, YOU CANNOT GET ANY KNOWLEDGE; that is why we say nirvikalpaka samdhi
cannot produce any knowledge because to remove the vikalpa or division, you have to
resolve the intellect; and how can any knowledge take place in nirvikalpaka samdhi. That is
why it is not considered a source or means of knowledge. We say that stra ravaam is the
means of knowledge and therefore buddhi is the locus of knowledge.
We have got one locus of knowledge. We have got several instruments of knowledge.
Instruments are many; locus is one. For example, eye is one instrument of knowledge to
know colors; and color-knowledge takes place where?; in the buddhi. Ear is another
instrument. Locus is buddhi.
And the interesting thing is: buddhi itself serves as another instrument of knowledge also;
when you use logic; anumna pramam. And when you use anumna pramam; anumna
pramam means reasoning; there what is the instrument of knowledge? intellect; buddhi; or
reasoning is the instrument of knowledge; and even at that time, what is the locus of
knowledge; buddhi alone.
Therefore, the sense organs are instruments of knowledge; buddhi itself is an instrument of
knowledge; stram is an instrument of knowledge. Thus we have got different instruments
of knowledge. we can divide into three; sense organs; intellect and stram. But whatever be
the instrument of knowledge, buddhi alone is what: the locus of knowledge. And therefore,
whenever stram negates buddhi; as useless; yath vcho nivartant aprpya manasa sa;
589
yen manasa na manut, etc. in several places; stra dismisses buddhi; remember, whenever
stra negates buddhi; stra negates buddhi as an instrument of knowledge; but stra
never negates buddhi as a, what? Can you understand? As a locus of knowledge. If it says
that you cannot understand through buddhi means what? What we mistake is: that buddhi is
not necessary. When stra says that you cannot know through the intellect, we think that
intellect is not necessary; and therefore people say that you do not waste time studying
stra, etc. you have to go beyond the intellect, etc. close the book first; this is the first
advice!!. I tell you for Vdnta ravaam see how much opposition is there. So when stra
says you cannot know through buddhi; stra negates buddhi as an instrument of
knowledge; but stra wants us to retain the buddhi as the locus of knowledge. We should
not change the locus. We have to change the instrument. If buddhi is removed as an
instrument; then what should be the instrument used; stra pramam should be the
instrument. And even when we use the stra pramam as an instrument, where does the
knowledge takes place. Where should the knowledge take place? Even Bhagavn cannot
change the law. Ye yetha nirmithaa daatra, tathu, thathaiva. There is a beautiful slka; as
Bhagavn has created; so alone things will function. Eyes do not hear; ears do not see; that
is the law; which even Bhagavn cannot change; because that is what it is.
Like that another universal law is what? buddhi alone is the locus of knowledge and
therefore we have to retain the buddhi very much intact; for the analysis of the stra; and
know the tma, where; tmani; tmani means antakara, buddhau; one should get the
knowledge. How? aha brahmtmi iti vritty! Through a special thought form; and what is
that thought form; aha brahma asmi. Iti viddhi. Up to this is the method of knowledge. So
with the sound intellect; with a sound mind, may you know the tma as I, directly. OK. Up to
this is jna.
Now jna phalam is going to be said. Brahmarpa sastha; by this knowledge may you
abide-as-Brahman. So sastha means what: may you 'abide-as-Brahman'. Not 'abide-in-
Brahman'. If you are going to 'abide-in-Brahman'; what will it mean; Brahman is different; I
am abider; and the Brahman is the locus; it will be split in two. Therefore abide-in-Brahman;
if at all there is such an expression; it should be understood as what: abide-as-Brahman.
That means all the time you remember;
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paya, rvan, spra, jighrann, anan, gacchan, svapna, vasan,

pralapan,visrjan,grhann,unmian,nimiann, api. indriyndriyrthu vartanta iti
dhrayan; naiva kicitkarmti.
I am akarta abkta; do not forget. So Brahmarpa sastha bhava. OK.
Then what will I get. Therefore krtrtha bhava. krtrtha means you can understand. Be
totally fulfilled. Be totally satisfied. I am OK. World is OK. Everything is OK.
. That is called total satisfaction; because otherwise I am OK; the world is not OK.
The world OK; I am not OK; or both are not OK; everything is OK is krtrtatvam; artha means
pururta. krtrtha means accomplished. krtrtha means krita pururthar; be one who
has accomplished all the four pururths. Otherwise, we will say, I got mka but not
money. Someone told me like that. He said: Svmiji, my jtaka is like that. I will get even
Mka but not money; very learned person; somehow my ri; somehow people do not
recognise; associated with so many institutions; in one institution they give me Rs.120. He is
equal to 100 phds. Tarka stra; vyakraa stra; this commentary; that commentary; great
Pait; but somehow like that. I was just talking to him. And I was also feeling that. He said
my jtaka is also like that. He is a great astrologer also. I have seen my jtaka; 9 girls; he
is just marrying off one one girl; when is he going to see money? Already over 70. Therefore
he says my jtaka is like that. Mka I may get, but not money. Like that one may say: that I
have got mka pururta; but not other pururths; if someone says: he has not
understood what is mka pururta. Mka pururta is that which includes all the
pururths. What slka?
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yvnartha udapn sarvata samplutdak |
tvnsarvu vdu brhmaasya vijnata ||2- 46||
Once I get mka, I may say there is no money; I will never say I am poor. There is no money
is not sasra or banda. What is banda? I am poor is sasra. So therefore connecting that
to that; otherwise what will happen.
If this knowledge is not there; as Svmiji again beautifully says: previously he was poor,
without money; now he is poor with money. Poverty is not in the possessions. Poverty is in
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the mind. Richness is in the mind. You can be poor with million dollars; you can be rich with
one rupee.
:

mla tar: kvalamrayanta pidvay bhktumamatrayanta |
kanthpti strimiva kutsyanta kaupnavanta khalu bhgyavanta || 2 ||
akarcrya says this fellow has only a kaupnam, sitting under a tree; where next bika
comes he himself does not know; and you ask him he says that I am the richest man in the
world.
Therefore richness and poverty has nothing to do with your possession and therefore
something to do with how you know or look at yourselves. Therefore krtrtha means I am
fulfilled; I am the richest person in the world, with money; without money; with house or
without house, with a huge srama or without any srama. With hundreds of disciples or
without any disciples.
Therefore krtrth bhava; krtakrithy bhava; and by way of that, sasrasindhu pratara;
may you cross the ocean of sasra. Sasra can be defined in many ways; this internal
bankruptcy also can be called sasra. This internal poverty can be called sasra or
akarcrya is going to define differently. Jani marana taranga apara sasra sindhu; the
ocean of sasra; which has got the waves of births and deaths. The ocean of sasra which
has got the waves of births and deaths. Jani means janma, maraa means death; taraga
means waves.
And not only it is the ocean of sasra with the waves of births and deaths; it is also apra;
pra means limit; shore; apra means limitless or shoreless; this infinite sasra because
the sasra does not leave wherever you go. Because it is inside.
Like that person who was getting noise from the ears. He thought that it is coming from
some plug point in the house; he thought it is coming from the amplifier and went there and
it is coming there also. He went to Badrinath and the sound is still coming; same in Kailas
also; he went to Brahma lka, the noise continues. Thereafterwards he understood that
there is some problem in the ears and went to the ENT.
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Similarly, sasra noise, not because of wife or husband; sasra noise is not because of
your failing factory; sasra is not because of the miserable government; sasra is inside.
Therefore go to

ajnatimirndhasya jnjana alkay | cakurunmlita yna tasmai rgurav nama ||
Here who is the ENT. Guru is the ENT specialist. Therefore, cross the ocean of sasra;
shoreless ocean of sasra; which has got the huge waves; sunmis; is the type of waves;
which is caused in the ocean by underground earthquake under the ocean and all; where the
waves will be 30 feet; 50 feet and even 80 feet and all will happen. Thus we have got the
sunmis of births and deaths repeatedly occurring; may you cross. This is the jna phalam.
Continuing.

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atrntmanyahaiti matirbanda :'sya pusa
prpt:'jnjjananamaraaklasaptahtu |
ynaivya vapuridamasatsatyamitytmabuddhy
puyatyukatyavati viayaistantubhi kakrdvat ||137||
So with the previous slka, the tma topic is over, which started from verse No.124. So 72 to
123 antma; 124 to 136 tma. Therefore he has covered two topics; antma and tma; of
how many topics totally; seven topics; verse no.49; great. Just for reference. Not pass mark;
just for reference it will be easier. That is why.
Now akarcrya is entering the third topic; and that is K Nma banda; what is bondage.
In fact this was the first question. k nma bandha kathama gata, katha pratihsya
katha vimka. So when Svmi Chinmaynanda used to teach us; he used to tell
whichever slka is important, you have to get byheart. There is 10 meditation verses. These
10 verses are important. You have got one day. Tomorrow I will ask any one of you to come
and repeat. Kida Kida. Svmiji would do anything. He used to be very very strict and
disciplinarian person. Therefore we studied this Vivkacmai in Uttaraki. 40 days
course, which we are doing here for years together. 40 days intense course. Per 3 classes or
4 classes. And we have to attend the class, write notes and we have to study the 10 verse. In
Uttaraki and all; who enjoys the Gag and all; Walking up and down; jaati neeti kula
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gthra doorakam; byeheart. And everybody was worried who he will call; and he had an
American Student; so some of the Brahmachris hid behind him; some of the students
thought of writing the 10 verses and sticking on the back of the front person; just lot of fun
also. And then the day came; and everybody was jittery; and Svmiji has got the
characteristic style of closing he said: I saw all of you taking it seriously and studying; that is
what I wanted; I do not want to call any one of you and then conducted the class. When he
said that everyone heaved a sigh of relief. Therefore if I ask you to study No.49 slka
byeheart; I also conducted; one examination I will do in the Camp; I used to do; last day
would be exam. Then one lady came and told; Svmiji the previous night I could not sleep;
but I was studying all the time. Another lady said I was going to bathroom often. I said not
necessary. I am taking them to the camp for enjoyment. If I am going to give you tension; I
would not keep any examination; Important; therefore 49 slka remember. Like that; 137 and
138 two slks; only two slks; definition of banda.
And what is banda; Here akarcrya is going to define Banda as taking the body as
myself. Dha abhmna; in simple language, dha abhmna banda; mistaking the body
as tma; or the body, all the three bodies you can take; mistaking the body-mind-complex as
tma; or mistaking the antma as tma is bondage. And this erroneous perception or
mistake is technically called in Vdnta as adhysa. Any error is called adhysa; otherwise
called adhyropa otherwise called bhrnthi; or otherwise called viparyayaha; so many
words are there; but the most popular often used word is adhysa.
In fact akarcrya in his introduction to Brahma Stra starts with adhysa bhyam only.
He establishes that all our problems are because of a fundamental self error. And as long as
we do not correct the error, it will go everywhere. Like in computer, there is one fundamental
thing; everywhere that error will be carried. Similarly, the fundamental self-error is to going
to affect everything because I am involved in all my activities; in all my activities who is
involved? I am involved; I am the common factor.
Since I am involved in all my activities; as long as there is an error with regard to me; it will
be carried to my family life; the company life; the social life; even religious life will create a
problem. Religion becomes fear. For many people religion is fear. Everywhere it will be
carried. Therefore vdnta says self-error; self-error means what; an error with regard to the
self called adhysa is called bondage.
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And how is the error caused. Any error is caused because of ignorance. Any error is caused
because of ignorance. And therefore, ignorance caused error is banda. This is the definition.
Ignorance-caused error. The error caused by ignorance is the cause of bondage; which
manifests in the form of either rga or dva.
And that is why in Vdnta we give two examples, one is rope-snake example; another is
shell-silver example. Rope-snake example is for one--type of error; which is caused by what?
ignorance of rope. Rope ignorance causes the error of snake perception; and this error is
called rope-snake error. Error No.1.
And another example given is: when on the beach, the shell is not clearly seen as a shell, and
because of the sunlight, the shell shines and it is mistaken as a silver coin; in olden days coin;
now no one has value for the coins; silver coin. This is error No.2. This is also because of
ignorance. This is called shell-silver error. Both are errors. Both are caused by ignorance. One
by rope ignorance another by shell ignorance. Why we give two examples. One is an
example to show error causing dva. Rope-snake creates what? Hatred in me; or nivrtti;
nivrtti means what; running away. One makes me run away. Shell-silver is the second error
which makes me run after; run towards, which is called pravrtti. So nivrtti causing error.
Pravrtti causing error. Running away or running after. And this is sasra. What are we doing
now, always. Either running away or running after. What is common. Running is common.
So therefore, this endless knocking about, the endless running either away or after; this is
called sasra; both are caused by rga-dva; both are caused by errors. Two types of
errors; are both errors are caused by ignorance. Therefore, attack ignorance; or else you will
always be running. Ignorance goes; remember Puri. The puri will be knocking about in the
oil; as long as it is flat; as even it expands and becomes pram; tmanva tmanatuta; no
running. That is why I said poori is shortened form of pram.
So therefore atrntmanyahamiti; ajnt prpta; because of ignorance, there is the notion;

matir; means notion; erroneous notion; here matir means erroneous notion. What
erroneous notion; antmani aha iti. I notion in the body. Dha abhmna; So the I-notion
in the body, because of what? ajnt; because of ignorance. Prpta; Pra Prpta exists for
everyone. There is. Prpta means there is. Everyone there is the notion, there is the I-notion
in the body; because of ignorance. For everyone, there is I-notion in the body, because of
ignorance.
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Then what is the fact. If I-notion in the body is erroneous notion; then what is the right-
notion. I-notion must be in the tma. What type of tma. Na jyaye mrityate va kadachit.
Nya bhutva. I am eternal; I am all pervading; I am jagat adhitnam; I am neither cause
nor effect.
Therefore, dehtmabuddhi; otherwise called adhysa; otherwise dha abhmna exists for
everyone because of ignorance. And he says, ya banda asya pusa; this notion is the
bondage for this human being; this notion; ya; ya; this notion; what notion; antmani
aha iti mathir; I am this body; I am this years old; I am the son of so and so; I am the father
of; son of this person; and I do not know how long I will live; After me, how will be children
fare; that also. While they are waiting for me to go; I am worrying about them. This is called
typical sasra. Therefore aha iti mathir; ya banda asya pusa;
This is the bondage for the human being. And what does it do? What does the bondage do.
janana marana maraaklasaptahtu; this bondage or this notion is the cause of
varieties of pains in life; kla means varieties of worries; early morning it starts when you
get up. That is what somebody said: Why the first month is called January. Jananaam worry
January. So right from the first month what starts; jana worry. Therefore right from the first
day of the month, worry starts; and till the last day worry, worry, worry, which is called kla;
And what are the basic worries. janana marana. The birth and death and the inbetween
endless worries; kla sapta; arrival; occurrence. So this notion is the cause for the arrival
of heaps of worries of births and deaths; old age, disease; association; disassociation; kama
krdha lobha mha; everything you can extend. it is the cause.
Because of this what all this it does; One error causes how many problems. He says; yna
aya ita vapu puyaty. Ena, because of this dehtma buddhi; pampers the body
constantly; he nourishes the body continuously; he is concerned about the body; puyaty; all
the time, looking at the body; tending it; feeding it carefully, etc. snowing it. So therefore
putting all kinds of perfumes and what all things for females; beauty parlous; for males also.
Therefore books and books are written for eye care alone; nose care alone; skin care alone;
teeth alone; so part by part; he wants to very very carefully care; which gives lot of scares.
So therefore, very careful; vdnta does not say neglect the body. Very careful. We should
never misunderstand these verses. Vdnta never says that. Or else, he will stop even taking
the bath.Whether it is a problem for you or not; for others it will be a problem. You know. So
therefore, vdnta does not stop by just bathing and washing the teeth. Body has to be
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cared; but obsession with the body. pampering of the body; physical indulgence will happen.
That should not happen.
More in the next class. Hari Om.
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051. Verses 137 to 139
After talking the tma and antma elaborately, now akarcrya has taken the topic of
banda. What is bondage? k nma bandha kathama gata, katha pratihsya
katha vimka.
So the first question is: k nma bandha; what is bondage. Here he says the bondage is
mistaking the body as oneself; as oneself; instead of taking myself to be the tma. and
antma is an incidental attribute upon me; it is only an incidental superimposition on me;
instead of taking like this; I take the antma or the body as myself and any mistake is born
out of ignorance only. Therefore ignorance based self-error is bondage. This the definition
akarcrya gives. Ignorance-based or ignorance-caused self-error or self-mistake is
banda; is bondage.
And when we say self-mistake; it means the mistake with regard to the self. Both are there.
Self-mistake if you say, the mistake committed by oneself and the mistake committed with
regard to oneself. So I am the committer of the mistake and I am the object of the mistake
also. So in self-mistake; both are there; the subject also is the self; and the object of mistake
also is myself. This self-mistake is banda. Look at the slka .
Ajnt antmani aha iti prpta. Because of ignorance, antmani, in the antma, the
body-mind-complex, aha iti mati; there arises the notion of I; self-notion. So the notion
that antma is myself arises; arises understood; mati bhavati. Here mati means notion;
normally the literal meaning of the mati is mind. .
There mati; the instrument called intellect. In this context, mati means a thought arises in
the intellect; a prataya; a notion; a vrtti is called mati. So aha iti mati means aha iti
pratyaya. Aha iti brnthi. This motion arises in the mind; and yea asya pusa banda;
this basic self-error; Daynanda Svmiji calls it self-conclusion. A self-conclusion; without any
enquiry; normally a person makes a conclusion; after going through sufficient enquiry; and
after elaborate enquiry; they make wrong conclusions; that is another kind of mistake.
But in this case of an ordinary human being; there is a self-conclusion without making any
enquiry. Because we have taken for granted that I am a human being consisting of this
material physical body which we are never ready to question. We will make an enquiry into
an atom; and we will make an enquiry into the stars; we are ready to make an enquiry with
regard to everything; except one; what is that: who is the enquirer?
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And since we never make an enquiry; the wrong conclusion is well-protected. All other
wrong conclusions can go one day or the other; but the self-confusion never goes; because
the self-enquiry is never made.
That is why akarcrya was mourning in his Bhaja Gvinda;

| kastva k:'ha kuta yta k m janan k m tta; who makes this
enquiry; no one makes; and why, because it is taken for granted conclusion. So therefore
yea; this self-mistake is asya pusa banda; this is called bondage for a person.
And because of this, what happens. What is the consequence of this bondage. Janana
marana klasaptahtu; because of this self-error; this person is subject to all kinds of
kla. Kla means what: pains, troubles, problems; like what: janana, marana. Janana means
birth; marana means death; in between all conditions, saptahtu; it is the cause of
occurrence; saptah means occurrence.
And here because of the error old age does not come. The old age does not come because
of error. Then why do we say that; the error causes janana marana etc. Very very subtle thing.
I-the-tma am is the janana-maraa rahita. The tma is free from janma marana; body is
ever subject to janma marana; tma is ever immortal; body is ever mortal; we cannot
mortalise the tma; we cannot immortalise the body.
Then how do you say, that error is the cause of mortality. The error is the htu; janana
marana htu; how do you say. The idea is: when I have the error; I claim the mortality of the
body to myself. When I am identified with the body, I claim the mortality to myself; because
according to me, I am the body. Therefore dh put, aha puata; dh nat, aha
naa; dh vriddhe; aha vrdda; whatever be the conditions; they are the conditions. So
the error does not make me mortal; error makes me claim the mortality of the body. And I
go on declaring I am mortal; I am mortal. Therefore, error is not the cause of mortality. Error
is the cause of the notion of mortality. Very subtle difference. Error is not the cause of
mortality. Error is the cause of the notion that I am mortal. Why does the notion come,
because I take the body to be myself, and therefore body's mortality becomes my mortality.
Whereas in the case of a wise person, the error is not there, I am mortal notion is not there. I
am mortal notion is not there; even though jni recognises the fact that body is mortal;
jni's body is mortal or immortal? Any doubt: if jni's body is immortal; all akarcrya's
Sureshvarcrya's Vysa etc. would be here and you would not attend my classes!
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akarcrya's classes you will go. Why would I teach his Byam. So therefore even jni's
body is mortal. So when we say akarcrya or jni is immortal; what does it mean? Jni
does not claim the mortality of the body as his mortality. He claims:

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Therefore error is the cause of mortality is equal to error is the cause of the notion of
mortality. And the beauty is: beauty or ugliness I do not know. The notion of mortality is as
problematic as mortality itself. You cannot say that it is just a notion. The notion of
mortality can create as much problem as real mortality; just as the notion of snake; the
notion of snake can cause as much fear as the real snake.
Therefore fear does not require a real snake; fear requires only a notional snake. Similarly,
sasra does not require actual mortality; notional mortality is sufficient to cause sasra
and it has caused sasra very well. Why caused; it still causing sasra for many people.
Therefore he says: janana marana klasaptahtu; what: this error. Error is the subject of
the sentence. This error is the cause of all these problems. And because of that: what all
things he does: aya idam asat vapu; satyam iti buddhya; he commits two mistakes.
The first mistake is he takes the mithya arra as satyam. Asat vapu means mithya arra;
perishable arra. So he mistakes the mithya arra as satya arra; like taking the mithya
notional snake as real snake. Remember when the person sees the notional snake; all the
other people know that it is notional snake; but this person who is committing the mistake;
he does not know that it is notional snake; for him it is national snake; for him it is the real
snake. Similarly, here also, Asat vapu satyam iti buddhya; he takes the unreal as real; that is
mistake no.1
And the second mistake is tma buddhya; he takes the objective body as the subject. This is
the second mistake. Taking the unreal as real is mistake No.1; and taking the antma as
tma; taking the non-self as the Self; taking the object as the subject is the second mistake.
The mistake of identification. Like watching a movie or a drama, and I identify with the hero;
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and gradually I get tanmayata; in Tamil also they use; ;
tanmayatvam means . Once I totally identify with that person; in
Sasrkt it is called dharmi adhysa; and once the total identification takes place, his
problem will become what? no more his problem. His problem becomes my problems; it is
called dharmi adhysa. Substance superimposition or identification is to attribute
identification. And when in the drama he has lost his wife and crying; he thinks the wife
nearby; this observer also cries; until the wife reminds that I am here, which is called
tdtmya adhysa; and samparka adhysa; substance identification and attribute
identification; dharmi adhysa and dharma adhysa. With regard to body also; there is
identification called tma buddhi.
So ynaiva, yna means because of the mistake; because of the error, aya, aya means this
ignorant person; there are so many pronouns here; so aya purua; this ignorant man;
ida asat vapu; this unreal body; satyam iti; takes as real; and tma buddhya; here also
buddhi means notion; and he has the notion that the body is myself; and thereafterwards;
once I take the body as myself; then I have to take care of the body very carefully.
And one basic urge is I want to be immortal. One basic urge of every human being; why
human being; every living being, struggle for survival. This is the natural urge because our
real nature is the immortal tma. In fact, whenever there is a natural urge; we can conclude
that is our nature. So Daynanda svmi always says that: when a person is happy; we never
question, why are you happy; what happened to you; what mistake did you do; of all the
people why should you be happy; we do not console. We do not send message of
condolence or anything; whereas when a person is unhappy; not only we try to reject; the
other people also enquire. So the very fact that I naturally try to reject unhappiness indicate
that unhappiness is foreign to me. Just as the body rejects any foreign matter; naturally,
every human being rejects unhappiness naturally. From that it is clear that unhappiness is
foreign matter. And happiness we never reject naturally. Therefore happiness is intrinsic
native. No more quarrel.
And therefore since I am immortal by nature, I want to have this immortality; but now I have
mistaken this body as myself; and I want to be immortal; therefore what do I do; I struggle to
immortalise this body. Because I take the body to be myself and I want to be immortal; I
struggle to immortalise the body.
For that what all things to be done; what all things to be done? So as akarcrya said;
udaranimitta bahukrtava; right from education onwards, who
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wants to get educated for inner growth?; the very basis of education is what will give me
more money and if not possible in India, at least abroad? So for 5 figure salary, I am ready to
sacrifice everything. Everything means I am ready to sacrifice everything, the country, the
parents, the scriptures, the religion; every blessed things, just because I get money, and why
do I want money; so that I can puyati.
See akarcrya telling it correctly. Puyati. Puyati. Nourishes the body. Just he takes care
of the body and nourishes the body and there are beauty parlors all over; previously for
ladies only; now also for gents; they also want to be equal to ladies; whether these men will
leave anything unturned when the ladies wants to be equal to them? Therefore I just want to
take care of eye care, skin care, lip care, eye-lip care, face care, hair care; all kinds of cares;
you know; so puyati; ukatyavati; ukatyavati means he uses all types of perfumes and
anointments and in those days it was chandan and kumkum Now all kinds of lotions are
available; all because of notion; notion leading to lotion. So therefore ukati; means sprinkles
the body with rose water; jasmin water; you know better; all kinds of things; ukati;
And next thing is avati; preserves the body very carefully. Preserves the body thorugh what;
viayai; through varieties of things, sense objects; he nourishes the body. Extra vitamin
tablets; this tablet; that tablet; etc. There are many people not satisfied with the regular food;
in our food enough vitamins are not there; E less; B less; C less; D less; they want to add them
regularly by prescription or otherwise; regularly eating all kinds of tablets; why because
preserve the body. And in spite of all the effort, the body miserably fail. And in the right age,
whatever you do, comes the knee pain; back pain, etc. Anything will come. Never can be it
done.
Viayai. And akarcrya gives an example; tantubhi kakrd; beautiful example, like the
silk worm; putting a cocoon around itself; shell; the silk worm; makes or creates a cocoon or
shell around itself; and because of the very silk or the cocoon; the silk worm is putting in hot
water; they say, making the silk, if you know; it is made, no sensitive human being will ever
wear silk, if he knows how it is made. I do not know; this is what they say. In very very hot
water; they put the cocoon; which destroys the worm; mah ahis they take; and because
of what; because of the very silk it created; the very silk it produces becomes the cause of its
own destruction.
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Similarly the human being, identifies with the body; and builds up everything and that itself
becomes the cause of his own suffering. It is self-inflicted injury. Silk worm example is given
to show self-inflicted injury.
Similarly akarcrya says: our entire sasra is self-inflicted. That is why Bhagavn will
laugh whenever the human beings cries to the Lord: Oh! why are you giving this problem;
that problem; cant you open the eyes and see me; does not my cries reach your ears; all
kinds of songs are there; when the human beings cries and blames the Lord; the Lord will be
smiling. In fact, I want to compose some songs: What will be the Lord's reply. Laughs.
Bhagavn will say: did I not warn you; did I not give you Vdnta; did I not teach you Self-
knowledge; all that you keep aside; all that vdnta I shouted repeatedly, did it not fall in
your ears? If Bhagavn should sing some song. Therefore Bhagavn is not at all responsible
for our sasra. The whole sasra is self-ignorance perpetuated; produces kartrtvam;
kartrtvam produces bhktrtvam; bhktrtvam is sasra.
That is why Dayananada Svmi gave a series of talks titled: Problem is You: Solution is You.
Therefore we are like what: silkworm in hot water. Everyone of us is a silk worm in hot water.
At least we are surviving.
kakrd means silk work; tantu means the silk thread. Just as the silk word is bound by the
silk thread.
Continuing.

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atasmistadbuddhi prabhva ti vimhasya tamas
vivkbhvdvai sphurati bhujag rajjudhia |
tat:'narthavrt nipatati samdturadhika
tat y:'sadgrha sa hi bhavati banda ru sakh ||138||
So the same topic of bondage is continued. He clarifies a little bit more through another
example. And here he address all the students: sakh; Oh friends; I am not misleading you
through a wrong teaching, because you are my friend; I am a well-wisher; I do not have any
axe to grind; if you are going to reject my suggestion; I am not going to be loser; you are
going to be the loser.
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These are all to create raddha in the stra; because we should never take an anti-stra
stand. Whole-time the approach is trying to cooperate with the stra and trying to
assimilate what stra wants to convey.
And even if it is not acceptable to me; instead of rejecting the stra; I have to requisition my
understanding and again try to read the stra elsewhere; which is not clear and the more
approach the stra; with cooperation; with maximum cooperation, you will find, it will be
thoroughly convincing. It is so thoroughly convincing is the strik teaching.
Therefore akarcrya says: do not leave me and go; do not reject me and go; you are the
loser; I am not the loser; he sakhe; oh friend; listen well; listen carefully; repeatedly listen; he
sakhe srunu.
What should you listen to. Ignorance caused error is the problem. This is the essence again.
He gives an example. atasmistadbuddhi prabhavati; so tad buddhi means perception of
one object; here also the word buddhi does not mean intellect; it means perception; notion;
cognition is called buddhi;
Where; atasmin; upon another object. So perception of one object on another object; like
what; perception of snake on rope; perception of silver on the shell; this is perceiving one
object on another. It is popularly phrased as asatminstadbuddhi. It is a well-known vdantik
idiom. atasmin tadbuddhi; very difficult to translate into English. If you want to translate
into English; perception of that on non-that; non-that means what; do you understand;
, ; so aa tat; means that; aa tad; not that; seeing that in non-
that. Therefore in English we will put: perception of one object on another object;
prabhvati; arises. So this in simple language is called error. Perception of one object on
another object is error.
So error arises for whom: vimhasya; for a person who is deluded by tamas; by ignorance.
So error arises for a person who is clouded by tam gua; tamas is another word for
ajna.
Why do we say so. Whenever there is error behind every error, there is ignorance. That is the
first thing. Behind every error there is ignorance. Without ignorance error can never arise.
And what type of ignorance? It is not total ignorance; but partial ignorance. In total
ignorance no error will take place; I have repeatedly told you this. Total ignorance is what?
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bliss. If you do not see the rope at all and it is pitch darkness, there is no problem. In total
light also there is no problem. Total knowledge is bliss. What is the example. Jni.
Where is the problem. When it is semi-light, semi darkness, twilight there is: I see there is
something, but I do not know exactly what it is. In Sasrkt it is said smnya jna asthi;
via jna nsti. So this smnya jna prva via jna abhva is here referred to
tama. This partial ignorance causes vimhasya; delusion. For a person who is deluded by
ignorance, the error arises.
And akarcrya says this is not a very big philosophical lesson. This takes place every
other day for every other person. Example. Vivka abhvt. As it is, experienced in the world,
because of vivka. Vivka means clear knowledge. Because of the absence of clear
knowledge; to put it positively, because of presence of partial knowledge alone, bhujag
rajju diaa; there arises the rope perception upon a snake. Sphurati; there appears, there
arises, rajju diaa; rope perception upon a snake. Bhujag; bhujaga means snake.
Here akarcrya has reversed the example. Do not think it is slip of the tongue. He has
reversed the example. Normally what you say. Snake perception upon rope. akarcrya
says all the time it need not be like that. It can be the other way round also. There may be a
snake; malappu, it never moves at all; that is why when someone is sleeping without
moving, it is said that you are sleeping like malappu. Therefore without any motion it is
lying, person can mistake the snake as a rope; which is a worse mistake. To mistake a rope as
a snake is OK; you will go near and understand. But once you have picked up the snake; what
happens to your gati.
That is why akarcrya wants to show the intensity of the problem and therefore he
consciously reverses the example. Bhujag; upon the snake; there is rope perception,
because of partial knowledge or partial ignorance. And because of this error what happens.
All the errors need not cause problems. But some errors may cause serious problems.
So he says; sata; because of that error, adhika anartham vratha nipatati. Many multitudes
of problems befall; or take place; or arise. Anartha means problems. Vraathaha; multitudes;
not one problem. It is just like when a person gets married, he strikes relationship with one
girl as wife and he takes only one string as Thali and he only ties that. Even though he gets
connected only with one girl; through that girl, how many in-laws come. So girl is one. But
imagine that girl is one of the seven sisters and 8 brothers. Keep it like that. I cannot say
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many father and mother in laws. Many brother in laws and sister in laws. So many; for direct
connection is with one; but indirect connections are infinite.
Sometime you are able to handle the wife or husband, but the problems are more from
indirect relationships. Similarly, every jva is connected only with one antma. And through
this antma comes all kinds of sabanda, saga, relationships; and stra says this indirect
sabanda is the cause of all the problems. Mtha, pittha; all relationships are what: through
the physical body only; without the physical body, you cannot talk of mother; father,
brothers, thereafter in laws; thereafter house. Even when you talk about house; the house is
housing what; the body alone.
So thus all kinds of secondary things comes because of one primary adhysa. That is why we
have got a primary adhysa; leading to secondary adhysa; leading to thirsary adhysa;
adhysa to end grade because of this primary adhysa; it is called ahakra adhysa; it is
primary adhysa.
These are very technically analysed in adhysa bhyam; akarcrya writes beautiful
introduction to Brahma stra; where purely technically these are are analysed. Here
Vivkacmai being a relative primarily text, he does not go into the details.
So anartham vratha means secondary adhyst nipatati adhika; very much and it never
decreases and it only increases. And all these are all for whom: samdtum; for the perceiver.
Here samdtum means the one who commits the error; for the mistaker. So for the
perceiver, all kinds of problems befall. And therefore what is the conclusion. Tata; therefore,
asad grha saha banda bhavathi.
Therefore bondage is nothing but asad grha; wrong perception. Asad means wrong;
erroneous, mistaken; grha means perception. Asad grha means wrong perception; in the
case of rope-snake also wrong perception leads to many problems.
Extending the same principle, here also there is wrong perception. Two wrong perceptions;
seeing the body is, a real bigger wrong perception; and seeing the body as myself is another
wrong perception. Both these two just create havoc for a human being. sa hi bhavati
bandha. That alone is bondage. ru sakh; Oh friend. May you listen.
Continuing.
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||||
akhaanitydvayabdhaakty
sphurantamtmnamanantavaibhavam |
samvrtyvrtiaktir
tammay rhurivrkabimbam ||139||
With the previous slka, the third topic is over. The third topic is what is bondage. So what is
antma of the first question; the entire world and the arra traya is antma. And what is
tma; pure consciousness is tma. And what is bondage; mistaking the body as myself is
bondage. Self-error is bondage.
Now akarcrya comes to the fourth question: how did this bondage come. kathama
gata is the fourth question; fourth question in our serial list; there order is different. Kho
nama banda; kathama gata; there the serial number is two. It is four here. And this
question is answered from verse No.139 to 144. 144 is a gata. And the answer has been
already given in the previous discussion; but he wants to give a focused answer; because
only then it will get registered.
In the previous context it was incidentally given, but here he is focusing on the particular
topic. What is the cause of the bondage. He wants to say ignorance is the cause of bondage.
Each point is very important.
In fact, our religious life itself will get a direction only when we have these fundamentals very
clear. When these fundamentals are not clear, people will say: I want mka, and for mka
they have prescribed so many mrgas; and now sagt; music season is going now and
almost any sabh there is a speech; they will quote a slka saying by sagt also you can
get mka. Tlajascha aprakalpascha anysna mucyat. There is one slka; I forgot that.
veena vaadana tatvajnaha ruti sra visradhaha

taalanjascha aprayathnena mukthi maargam prayachati.
They want to glorify sagt and every one quotes this slka and says: Go on singing and you
will get mka. In fact, if he stops we will get mka!! Any way, just aside.
So what I am saying is: why these confusion; somebody says through this mka; through
that mka; all because, they have not analysed the problem. The problem is understood as
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error; and error is caused; any error is caused by ignorance; then what is the means of
mka.
How many methods are there to remove an error. Only one method; by removing ignorance;
and how many methods are there to remove ignorance; only one method; jna. And that
is why I analysed that slka; Even when I analysed that slka, I found the answer. Our
traditional people will not commit mistake. taalanjascha aprayathnena mukti mrgam
prayachati. Do you get it? Mukti mrgam prayachaati. Not mukti prayachati. They did not
say that. Mukti mrgam means jna mrgam. That means that if you go on singing, you
will develop a liking to attend the Gt class. Therefore, one person who is a musician, Indian
Tradition; not Pope Music; it will lead you only to Mah ppa route. because in Indian music
and even western music, where is the Lord is glorified, music becomes sdhan. Remember,
sagt is not sdana; lyrics part makes it a sdhana, because in Indian music; what is the
lyric; it is all Bhagavn vibthi. not cinema music. So therefore that will produce citta shuddhi
and the citta shuddhi will bring him to jna yga; jna yga is mukti maargam; but they
do not see that word mrga; they interpret it as sagt api mukthi anysena mukthi
prayachati. All because of what; not understanding that the problem is because of error; and
any error is because of ignorance.
All that is very very crystal clear. akarcrya presents. He says: y vrti aktir; third line;
samvrty; There is something called ajna, which we have already discussed while
dealing with antma. So that point you have to note here; akarcrya is taking that for
granted. While discussing antma; we talked about three arras; and the third arra was
kraa arra; and the kraa arra was very elaborately discussed; giving it various
significant names also; do you remember what are the different names of that; avyaktam, he
gave the word, prakrti is another word, mya is another word, triguthmika is another
word, akti is another word; all these words were used. And there akarcrya took up
the word avidy. And there he talked about three guas; satva gua; raj gua and tam
gua and there he said this avidy has got avraa akti which is tam gua and vikpa
akti which is raj gua.
This topic was discussed there. I am assuming and that you are remembering the topic. If
you forget that, out. I am going to brief tell. akarcrya is going to briefly tell; therefore
he says: tam gua or ajna has got two powers and it is the varaa akti of ajna
which creates self-ignorance or self-veiling; and vikpa akti of ajna creates error. That
is what he says here.
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Ajna is there; and this ajna has got two powers. What are the two powers. varana
akti; in English; covering power; vikpa akti; projecting power; varana akti covers the
nature of the self and vikpa akti creates the error.
What is the error; dehtma buddhi error. That is what he says here. Aavruth esha avruthi
akti; so varana akti of ajna which is caused by caused what; tam mayi; which is
nothing but this tam gua aspect of ajna; samvrty; covers; makes a person forget or
make a person unaware of; vrty means covers; samvrty means samyak vroniti; and
why samyak vrty; tma is uncoverable; tma can never be covered because, the very
cover is illumined by what: the tma. The very ignorance is known because of what: I am
ignorant; or you aware of your ignorance. If you are not aware of ignorance, you cannot say I
am ignorant. Therefore ignorance can never cover the tma really; because the ignorance
itself is illumined by the tma; but even though ignorance is uncoverable; it is covered as it
were. That is why it is called samvrty. It is exactly like what: the movie covering the
screen. Can movie cover the screen. Movie can never cover the screen because the very
existence of the movie is: movie means what: the characters coming and going is because of
the screen. But the still the screen is covered as it were.
Similarly, the uncoverable consciousness is as though covered. And therefore, samvrty.

Covers what? the tma.
What is the tma; the tma is talked about in the first two lines; just to show how difficult it is
to cover the tma. Even that tma is covered by ajna.
What is the characteristics of that tma? akhaa nitya dvayabdha akty sphurantam.
tma which is shining, everytime shining as knowledge, knowledge, knowledge, knowledge.
When you say pot knowledge; pot knowledge, man knowledge, women knowledge, table
knowledge; and all of them what is common; knowledge is common. What do you mean
knowledge; I am aware of. What do you mean by I am awareness; awareness is common to
all of them. Awareness can never be displaced by anything. And even in sleep, when every
thought is displaced, awareness is never displaced; awareness illumines the very thoughtless
condition of the mind. This undisplacable awareness is shining all the time;
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With what nature? akhaa, without any division; object can be divided; not the awareness.
Nitya, object will come and go; not the awareness. Therefore, it is permanent. So undivided,
permanent, advaya. This is difficult to understand. advaya. Non-dual; it appears as though
you have one awareness and I have one awareness. akarcrya says division is in the
body; division is not in the consciousness. Just as there is a division in the finger; not in the
light pervading the finger. Light is in this finger; is in this finger; inbetween the fingers also;
but we do not recognise. Thus non-dual bdha; awareness. akti means svarpam. With
the nature of undivided, eternal, non-dual awareness, tma shines all the time. Such an tma
is covered; not fully; partially covered by ignorance.
Why I do I say partially. We will see that in the next class.
Hari Om.
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052. Verses 139 to 141
||||
akhaanitydvayabdhaakty
sphurantamtmnamanantavaibhavam |
samvrtyvrtiaktir
tammay rhurivrkabimbam ||139||
From this verse onwards akarcrya is dealing with the cause of bondage; answering the
fourth question k nma bandha kathama gata. Bondage has already been defined as
error or adhysa. Sarre aha iti buddhi adhysa; taking the body as myself is called
superimposition or error. This error itself has been defined as bondage in this context. Even
though sometimes the bondage is defined as the error caused emotional problem. Like rga,
dva, kma krdha, kartrtvam, bhktrtvam; sukham, dukha; all these together is called
bondage sometimes. That is also correct only. But in this context, the adhysa itself is called
bondage.
Now in these verses, akarcrya answers the question; how did this adhysa; bondage
come about. And the answer is that the ignorance is the cause of any type of error and in the
case of self-superstition also; ignorance is the cause. So therefore in the present verse
akarcrya talks about tma ajna as banda kraam.
And here he gives the technical explanation also. tma ajna has got two powers; one is
varaa akti and the other is vikpa akti. varaa akti is covering power and vikpa
akti is projecting power. The varaa akti covers the self as it were which alone is
expressing in the form of I-do-not-know myself as Brahman. varaa akti takes care of
the covering part and the vikpa akti takes care of the superimposition or error part. So
ignorance of rope is because of varaa akti of the rope and the appearance of snake is
because of vikpa akti of the same ajna. So ajna sya akti rajjum avrnoti; ajna
sya vikpa akti sarpam kalpayati. Are you able to understand? Ajna sya akti rajjum
vrty. ajnasya vikpa akti sarpam kalpayati. The varaa akti covers the vikpa
akti project.
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In the case of tma ajna also, tma ajnasya varaa akti tmnam vrty. And
tma ajnansya vikpa akti antmani tmabuddhim kalpayati. It is responsible for the
error. What error? I-am-the-body error.
That is being said here. In the first two lines, the nature of tma was talked about. Akhaa
nitya advyaya bdha akti tma. akti means svarpam. tma is of the nature of
undivided, non-dual, eternal consciousness. And spurantham tmna anantha vaibhavam.
Vaibhava means glory. So anantha vaibhava means of infinite glory. Of the nature of
infinitude; that is the nature of tma. And spurantham; it is self-effulgent. And this self-
effulgent tma esha avrnoti akti amavrnoti. So the varaa akti of ajna covers this
nature of the tma and that is why I never claim aha-brahaasi.
And here also we have to note an incidental point. If the rope is totally unknown, the snake
projection will not come. I have told earlier. In total darkness, if the rope is there; in total
covering projection will not come; in total knowledge during daylight also, snake projection
will not come; what is the ideal condition; that it should be partially covered and also
partially known.
And what is the partial knowledge; this is partial knowledge. The very word THIS indicates
that there is some entity right in front of me; in technical language, it is called samnya
ama or nigam ama; THIS part. And while THIS or samnya ama is known, THIS is rope,
that rope part which is called is via ama; the specific aspect of the rope, that is the
ROPEness of the rope is not known, THISness; see how much hair-split is being done; this
THISness of the rope is known; the ROPEness of the rope is not known. And that is why the
THISness is being retained; because it is never covered; the ROPEness alone is covered; and
therefore it is replaced by what? SNAKEness. And the THISness will continue; SNAKEness is
added; and what is my statement; this is a snake.
Now extending the same principle, when I say I am: that is the amaanya ama of the tma;
just as THISness is the samnya ama; do you understand? samnya means general; ama
means aspect; feature; just as THISness is the samnya ama of rope; with regard to the
tma also; there must be a samnya amsam and what is that: samnya ama: I-am. I
meaning 'this' ama; am meaning 'sad' ama; the consciousness and existence both
aspect of mine are clearly known. That is why, whenever anyone introduces himself; he says:
I-am; that is the samnya ama of tma. And what is the specific nature of tma; via
ama; I-am-Brahma asmi. So Brahmatvam or nandatvam or aparichinnatvam is my
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specific nature. Brahmatvam means infinitude; nandatvam means happiness;

aparichinnatvam means limitlessness. That is my specific feature; that is covered. In the
example, what is the viam we said: the ROPEness is the via ama; here what is the
via ama; nanda is the via ama. What is the smanya ama; sat and chit are the
samnya ama. Cit expresses in what form? I. Sat expresses in what form? "Am"; existence.
Therefore 'I-am' when you say, you see the Sad ama as well as the cid ama; but nanda
ama is not seen; but how do you know that nanda ama is not seen; by looking at the
face!
So therefore nobody says: I-am-nanda; he say I am not ordinary dukhi; mah-dukhi;

dukha dukhi. And therefore nanda via ama is covered. That is the job of what;
varaa akti of ajna. And in the place of covered nanda amsa; something else is
superimposed. What is that; just as ROPEness is displaced by SNAKEness; nanda is displaced
by dukha. Brahmatvam is replaced by jvatvam. Anantatvam is replaced by sntatvam;
amrtatvam is replaced by martyatvam.
And therefore akarcrya says: y vrti aktir samvrty. The brahma svarpam of
mine. And why the varaa akti does that. Can it not keep quiet? He says: Tammoyi.
Because it is the tam gua of ajna. Tamas means darkness. You should not ask why
darkness covers an object. You should not ask, because that is the nature of darkness. If
somebody asks fire is hot; what will you say. That is its nature. Why ice is cold; because that is
its nature; with regard to the nature, there is no answer to the question: why. Like that, just
as it is the nature of darkness to cover. Similarly, it is the nature of tam gua to cover.
Therefore, tam mayi is adjective to varaa akti. So tam mayi varaa akti y
samvrty.
Like what; an example is given. rhu rkabimba iva.; During grahaam, Rhu covers the
Sun. Rhu in our tradition is called chya graha; they knew that there is no such graha
called rhu; it is nothing but the shadow of the earth alone is falling on the moon and that
is why, it is called chya graha; chya is Sasrkt chya; not tea; chya graha means it is the
shadow; just as the shadow of the earth covers the moon causing grahanam. Similarly, the
varaa akti covers the tma. That is why akarcrya says in Dakimurti sthothram;
do you remember;

rhugrastadivkardusadr mysamcchdant
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samtra karapasaharaat y:'bhtsuupta pumn|
That much is only the example. Grahanam is only for 2-1/2 hours; like that is self-ignorance is
also for 2-1/2 hours you cannot ask. Grahanam leaves by itself; like that self-ignorance
would it leave by itself.
Most important thing to note is, any example when I use, there are unextendable portion.
You should very clearly know what is unextendable. There the examples should not be taken.
Only where it is applicable. Svmiji, in this particular place, the example does not fit, if you
say; Ok. do not take that portion. In this particular portion it fits; then take it. Wherever it fits,
you have to take, wherever it does not fit, you should not blame the example, you should not
extend that.
Similarly here also. The cause of ignorance, we are in permanent grahaam. Not only that. If
you read the pajgam, the end of grahaam is called mka. And here also the end of
grahaam is mka only. Suryasya mka; chandrasya mka;
Three grahaams; surya grahaam, chandra grahaam, pni grahaam, they said. So pni
grahaam is not a type of grahaam is not a type of grahaam; you should not include that
in this list. There the grahaam has got a negative meaning; pni grahaam is supposed to
be a good thing and you are not supposed to ask for mka. OK. unless you want to take
sanysa. So rhu rkabimba iva.
Continuing.

|

||||
tirbht svtmanyamalataratjvati pumn
antmna mhdahaiti arra kalayati |
tata kmakrdhaprabhrtibhiramu bandanaguai
para vikpkhy rja sa uruaktirvyathayati ||140||
So the topic is that tma-ajna is the cause of self-error and self-error is the cause of all
problems and he further explains how tma-ajna is the cause of bondage. He says the
varaa akti and vikpa akti of tma-ajna team up together and they have got a
very good understanding. With this understanding like the relay race, they work together
and give problem to the human being.
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The first part of the problem is created by varaa akti; the second part of this problem is
created by vikpa akti.
And what is the first part of the problem. The rope being covered is the first part of the
problem. The appearance of the frightening snake is the second part of the problem.
Without the first part, second part cannot take place. Without the second part, the first part
alone cannot create problems. See. Rope covering alone does not create any problem. If at
all rope ignorance creates problems, it is only because of what; snake appearance. Similarly,
here also, the first part cannot create problems without the second part; the second part
cannot happen without the first part. Therefore, both of them have got wonderful
understanding. You do that, and I will do that; and we both together will make a mess of this
person by giving the problem. That is their understanding.
Now he says: svtmani tirbht. So this is the first phase of the sasra project; the first
phase is what: tmani tirbht; so tma is; my real nature; second is brahmatvam. TADama
is not covered. CIDama is not covered; sad cit smanya ama is not covered; nanda rpa
via ama is tirbht. tirbht means what; vrute sati; that is covered. Sati saptami. So
svtmani, svtmani means one own real nature; tirbht;
And what type of tma it is; amala tara tejovati; which is of the nature of extremely pure
effulgent or consciousness. Amala means uddham; amala tara means very uddum,
viuddam, and tja means effulgence, in this context means consciousness. So amala tara
tja means viudda caitanya; Tatvati means of the nature of. Therefore, my own real self
which is of the nature of extremely pure consciousness is covered. By what, the varaa
akti; what is the another name of varaa akti; tam guam. Vikpa akti's another
name is raj guam. Therefore tam gua and raj gua teams up to create problems. And
who has to fight this team. Satva gua has to fight this team. And what is satva gua? Are
you attending the classes regularly? Regularity in attending that only is satva gua; because
satva means jna vicra. Satvat sanjyaye jna; the study of scriptures is the satva
gua, which is fighting the team of raj gua and tam gua. Anyway that is incidental.
tjvati tirbht.
When the first part is over; then comes the second phase of the problem. What is that?
Pumn antmnam aha iti kalayati. antmnam and arra has to be read together.
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Antmnam arra aha iti kalayati. Kalayati means what: he imagines, he thinks he is
misconceived; he mistakes. Kalayati.
He mistakes what? antmnam arra. This body, which is really not the tma, which is not
my nature at all. I am diagonally opposed to body. Aha ctana, arra actana; aha
nirvikra, arra savikra; aha nirgua; arra saguam; aha aparicchinna,
arra paricchinna; aha nitya mukta, arra nitya badda; aha amrta, arra
martyam; aha drk, arra driyam. Enough. Even with this much contradictions, I am
successfully committing the mistake! If there were a Nobel prize for mistake, we have to
share: it cannot be given to one; because we all commit it, you know; we have to share the
Nobel prize for biggest blunder in the world and therefore antmanam arra aha iti
kalayati. He mistakes as aha.
And how do you know. The date of birth of the body, he introduces as his date of birth.
Chocolate he brings and above that smile also!! and says today is my birthday. What he is
doing is mistake and that he is celebrating! antmanam kalayati;
All because of what? mht; because of error; adhyst; mha means adhysa; brnthi;
brnthi; from brnthi has come brandy, I feel. So it is called in brnthi; delusion;
confusion; brahma. So the second line refers to the vikpa akti; the raj gua part. First
line talks about the tam gua or varaa akti.
Once this mistake has been committed; thereafterwards what all things will happen. We have
fallen.
Now thereafterwards it is consistent falling only. Once the first fall takes place from tma to
antma; thereafterwards the fall is continuous. What is that: sata; after that, primary
mistake, it is called prthamika adhysa; after committing that primary mistake, the
secondary diseases or symptoms will mushroom one after the other; tata; kma, krda,
prabhrtibhir amu bandhana guai. Thereafterwards arise kma.
Why kma comes? Very simple. As tma, aha pra. Whereas as arra I am apra;
physical body is never perfect. Even the most beautiful Mr. or Miss Universe you ask, the very
fact that he puts a lot of make up indicate she is not very very happy with her endowments
or why she should come out simply like that. Not only that, after Miss Universe title, he has
got more responsibility because otherwise other people will question the judgment: how did
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you give the Miss Universe to this lady. Therefore physical body is never a perfect beauty
and even if it is perfect beauty, for how many days. There is a fear of decay and at the mental
level apratvam is there and at the intellectual level, you need not have to ask.
Therefore the immediate consequence is: sense of incompleteness. I am not full and
complete. I can never be happy with myself as I am; I require supportive system. Just as a
sick person is surviving because of so many tubes in the ICU; similarly, for my psychological-
I to survive, I require so many tubes in the form of husband, wife and children and what you
call job and money and car and position; all of them are tubes of survival to have some sense
of OK.
So therefore what is the immediate consequence? apratvam. And what is the

consequence of apratvam. I want to complete myself through acquisition. So the flow-chat
is coming. First I do not know: Aha pra tma; then I mistake myself as apra arra;
and once I see myself as apra, I desire to complete myself.
Therefore all human struggles are for pratvam. That is the general feeling of all the
people. The only thing is one sees pratvam through a particular acquisition, because of
wrong diagnosis. One person is allopathy system; another person is homeopathy system.
Similarly one thinks that my incompleteness is because of lack of money. Another person
thinks incompleteness is lack of family. Another person says incompleteness is because of
lack of position. Which diagnosis is correct? which diagnosis is wrong? All the diagnosis are
wrong because, basic assumption is what: my incompleteness is BECAUSE OF, he says. The
word my-incompleteness is itself an erroneous word. And that he tries to solve, and it is
never going to succeed; money he gets, incompleteness continues; family he gets,
incompleteness continues;

bhrnta damankadurgaviama prpta na kicitphalam
tyaktv jtikulabhimnamucita sv krt niphal |
bhukta mnavivarjita paragrhvaky kkavat
617
tr jrmbhasi ppakarmapiun ndhypi santuyasi || 2 ||
utkhta nidhiakay kititala dmt girrdhtav

nistra sarit patirnrpatay yantna satit |
mantrrdhanatatpara manas nt man ni
prpta kavarako:'pi na may tr sakm bhava || 3 ||
Bhartrhari says: All over the world I travelled; I went all over the world; I did business; I did
this; I did that; but at the end when I take stock: prpta kavarako:'pi na may tr
sakm bhava.
In those days, there was a holed-mukkal. Otta mukkal, like the ulundu vadai, with a hole in
the center. Therefore what I have is not even equivalent to that otta mukhal I feel as much
bankrupt as I was before.
All because of what? what is the culprit. The error. Therefore kmah. Then kmah leads to
what: sagtsajyat kma kmtkrdh:'bhijyat. Mookile Shundi. Therefore the
person has got anger at the tip of the nose; any moment he gets irritated; kma, krdha;
prabhrtibhir, prabhrtibhir means etc. because if you want to write everything, the slka will
not get completed.
So he says: all others you know. All these have got one common feature. What is that;
bandana guai; each one makes me binded. Kma makes me restless or krdha makes me
restless or lobha makes me restless or mtsaryam makes me restless. Even if I do not get, it
is OK; but neighbour should not get, you know. That becomes my quality. Bandana guai
kma krdha prabhrtibhi. Through all the psychological problem, vikpkhy
uruaktirvyathayati; still second part of the project. vikpkhy uru akti; the powerful
force; uru means powerful. akti means force. The powerful force known as vikpa akti;
vikpkhy uru akti belonging to whom; rajasa; belonging to raj gua; yathayati;
yathayati means what: disturbs the human being; churns the human being; afflicts this
human being; torments this human being; and not ordinarily: param; param means
extremely: intensely; so kma is irresistible: anger is irresistible. Jealousy is irresistible and it is
so irresistible that the thickness of the mind gradually percolates into the body also. And this
person goes through all kinds of psychosomatic problems and we try to solve the problem
by changing the human beings around.
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Vdnta says it would not work; because the problem is not external; it is not wife that has to
change; not the husband that has to change; not the children that has to change. The
change, it is not the government that has to change; you feel that this government is better
than the old one; that is all. So who has to change; I have to transform my Self image. Not
by local plastic surgery. We require a vdantik plastic surgery. By removing the jvatva; and
Brahmatva has to be pasted. Means what discover. So vdantik plastic surgery alone is the
solution. So vikpkhya rajasa uru akti. Param is adverbial for grammar students; param
is adverb qualifying yatayati; intensely torment;
Continuing.
|

||||
mahmhagrhagrasanagalittmvagaman
dhiy nnvasth svayaabhinayastadguatay |
apr sasar viayaviapr jalanidhau
nimajynmajyya bhramati kumati kutsitagati ||141||
So here akarcrya describes the biography of every samsri. What a lot is he in. What an
unfortunate condition. And greatest tragedy is that he does not know how to come out. And
even if somebody wants to help him, he states I have no time. Therefore akarcrya says
here: kumati; look at the fourth line. kumati; this unintelligent person; kutsita matihi yasya
saha kumati; man with wretched intellect. unfortunate mind; unintelligent intellect;
indiscriminate intellect; that person is called kumati; it is not the name of the mind; bahu
vrihi samsa; it refers to the person with such a mind. And why do we call so; because if we
use our intellect within a few years, we can understand the problem is not in the external
world, because we have changed so many things in the external world and our problems
continues. If he is an intelligent person, he will fundamentally question his very approach
itself. Parikya lkaan karmachithn brmao nirvdam ytha.
And even if he does not have sufficient intelligence to independently think, the stras are
there constantly warning; by changing the world, you are not going to become happy. First
of all you are not going to change the world; it is like the rubex cube; you just change one
side; the other side goes off. By the time other side goes on; this side goes off. By the time
all the things are adjusted; you are above 70 years and about to quit. So therefore stra
also gives guidance.
619
With the stra and the vivka akti; if he does not diagnose the problem; what should we
call: avidyymantar vartamn svaya dhr paita manyamn; neither they know;
like our own son-in-law; he himself does not know nor will he understand even if someone
advises. Therefore akarcrya gets angry perhaps and says: Kumati.
And what has happened to him: first line: mah mhagrha grasana galittmvagamana; it
is one compound consisting of many individual words; language wise also, Vivkacmai
is a wonderful composition. Sasrkt student it is a gain. Beautiful. Each one of this
compound you can try to split it and we can also gain because of the Sasrkt commentary
of Sringeri Acrya I said. He says a beautiful thing. All these compounds he splits and
presents. Therefore for learning how to split the compound, it is a beautiful book. OK. What
is the meaning we will see.
Mah mhagraha. Mah mha means the great ignorance. mhaha is ajna. So mah
mha means big ignorance. Why do we call it big ignorance. Because it is above the big
tma; laughs. Since the ignorance is about the big tma; it is called big ignorance. Here
akarcrya compares the big ignorance into a huge crocodile: mha; so the ignorance-
crocodile.
And what has this crocodile done: grahsanam; it has swallowed; this huge crocodile of self-
ignorance has swallowed, what? galita tma avagamana. tma avagamana means self-
knowledge. tma means self; avagamanam means knowledge. And because of galitam;
galitam means lost.
So now, this samsari is a person whose self-knowledge is lost, because of the swallowing
done by the huge crocodile of self-ignorance. This is the final meaning of the compound.
The samsri is one, whose self-knowledge is lost, because of the swallowing: galitam means
lost; grasanam means swallowing. Because of this swallowing done by the huge crocodile of
self-ignorance.
All poetic language. What is the essence. Because of tma ajna, he does not know, I am
ever free. And therefore he is kumati. It is the job of varaa akti.
Then what will happen. dhiy nnvasth svayam abhinayati. So abhinayati means he
takes to himself. abhinayati; sameepatha nayati; he takes to himself; throws upon himself;
what: the attributes of arra.
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The attributes of arra belongs to what. They asked in the school it seems: Valmiki
Ramyanam who wrote. After scratching the head for half an hour, the student asks whether
it is Tulsidas. Like that, Valmiki Rmayanam was written by Valmiki. Like that, the attributes of
arra belongs to whom; you should not think; you should say; arra.
Then what does he do: abhinayan; he throws upon himself. And what are they: dhiya, dhi
means buddhi; the skma arra; and nna avastha means various conditions like kma
avastha; krdha avastha; lobha avastha; all the emotional states of the mind; which is
antma; those emotional states abhinayan; he throws upon himself. Throws means not
physically throwing; it is thinking; assuming, taking. Like like watching a movie. I identify with
the hero and once I identify, the hero's ups and downs, I take upon myself. How do I know
that? Tears are coming down the eyes. The hero has lost his wife and the tears come from
my eyes, indicating that I have thrown the attributes upon myself.
Therefore dhi means mana; nana avastha means kma kmakrdhdaya; svaya
abhinayanthi means I myself take to myself. Superimpose on myself, because of what: tad
guataya; because of total identification with the buddhi. tadguatvam means tdatmya.
Like the elephant.
So this elephant driver, the mahout, takes the elephant to a river; and bathes it; elephant
enjoys bathing; and he has just rubbed and all those things; it is now very dark and beautiful
elephant; and then he brings it out and ties to a tree; the first job it does is to throw the mud
upon itself. But for the elephant it is necessary, it seems, because some temperature
adjustment, requires a coating of mud it seems. It is all Bhagavn's glory. Like the dog
putting out the tongue out and panting. That is also connected to with its health; it is
required; for the dog; not for us. Similarly in the case of elephant it requires the throwing the
mud upon itself; but here what do we do; throw the mud of kma krdha lbha; instead of
claiming;

na m dvargau na m lbhamhau
mad naiva m naiva mtsaryabhva |
na dharm na crth na km na mka
cidnandarpa iv:'ha iv:'ham || 3||
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In the place of that: aha kmi, krdhi aha iti. So svyam abhinayan tadguataya; because
of the identification.
Than what is the consequence? apr sasar jalanidhau nimajya. So he immerses himself
in the limitless ocean of sasra. The shoreless; apram means shoreless; pra means
shore; apra means shoreless; apra should be connected with jalanidhau; jalanidhihi
means samudra. The shoreless ocean of sasra, which is filled with what; viayaviapr;
which is full of pram means full; not Tamil Pram; prn, etc. So pram means pram iti
artha.
Filled with what: poison; via pr; sasra is filled with poison; what type of poison; viaya;
every sense object is a poison. How do you: every sense object is a poison. For this Krishna
gives the answer in the fifth chapter of the Gt;
|
||- ||
y hi sasparaj bhg dukhaynaya va t |
dyantavanta kauntya na tu ramat budha ||5- 22||
EVERY SENSE OBJECT IS A SOURCE OF SORROW; the only difference is some sense objects give us
sorrow by arriving; like some people; and some sense objects give sorrow by departure; like
some other people. Terrible ones give sorrow by arrival; the dear one give sorrow by
departure. That is what he said you know. Some people give happiness wherever they go;
and some people give happiness whenever they go. Can you understand the difference.
Think. viayaviapr jalanidhau nimajjya; nimajjya means he is immersed. OK. If he gets
immersed and drowned and die; at least once and for all problem is over. But he does not
die also. Unmajjya; therefore he is coming up and going done; coming up and going down;
in Tamil. That is what is happening. nimajjya and unmajjya; today he is all
smiles; next day all gloom.
So this aya; this miserable unfortunate indiscriminate, unintelligent samsri bhramati;

bhramati means wanders; knocks about in sasra. Not even progressively. kutsitagati; in
random movement; like the snake and ladder; not like you get into the ladder 23; another
ladder 54; another ladder 96; and another ladder; you reach. it is not; between ladders; there
are lot of snakes. Similarly it is not uniform evolution as the Darwin theory says: not that you
were first unicellular organism and you grow and grow and grow and get mka; it is not so;
622
on the other hand; from human life, a person can again, if he does not live properly; back to
karappn poochi; back to lower birth and again he comes; so nimajjya unmajjya means
higher and lower janmas he takes; punarapi jananam punarapi maraam sasra goes on
and on and on; ; endless . kutisita gatihi.
Hari Om.
623
053. Verses 142 to 145
|

||||
mahmhagrhagrasanagalittmvagaman
dhiy nnvasth svayaabhinayastadguatay |
apr sasar viayaviapr jalanidhau
nimajynmajyya bhramati kumati kutsitagati ||141||
In these verses, beginning from verse No.139, akarcrya is pointing out how the
bondage came. Bondage can be defined in several ways; but in this context, akarcrya
has defined bondage as error with regard to oneself. Self conclusion or self error or
erroneous perception with regard to oneself. In Sasrkt, it is called adhysa;
tmantmanh itharethara avivka; mixing up of tma and antma.
And since the error is defined as bondage, the cause of bondage has to be defined as cause
of error. Because error is bondage; the cause of bondage is the cause of error. And we know
that the cause of any error is ignorance only. So he says ignorance is the cause of bondage.
And this itself he presents in a technical form; the ignorance part is caused by the varaa
akti of ajna and the error part is caused by the vikpa akti of ajna. Thus
varaa and vikpa working together cause bondage for a human being. This one idea
alone akarcrya presents in different ways: taking the example of rope-snake or to be
precise snake-rope example before; and now again he presents it in a different language; by
comparing ignorance to a mah mha grasaha; a crocodile.
And because of this ignorance and error, there is a wrong self-conclusion; and because of
the wrong self-conclusion; there is kma, krdha, etc. and a person suffers in the ocean of
sasra. This is what we saw in verse No.141 and again the same idea is presented in a
different language in the next slka. You will see all examples are taken from nature only.
Sasra is compared to a snake. Sasra is compared to the ocean, in which we drown. And
now another example is going to be given.
||||
bhnuprabhsajanitbhrapakti
624
bhnu tirdhya vijrmbhat yath |

tmdithakrtirtmatattva
tath tirdhya vijrmbhat svaya ||142||
So another example is taken. And in this example, tma is compared to the Sun, srya. And
the Sun is covered by the clouds. The Sun is covered by the clouds. In the same way, the
tma is covered by the error which is called ahakra. And here akarcrya extends the
example beautifully; that is the cloud is generated by the power of sunlight only. So the Sun
alone evaporates the water and the sun alone causes dryness of the land, and again dust
also goes up; the dust which is caused by the Sun and the water vapour which is caused by
the Sun gets mixed together and the cloud is formed. Therefore we can say cloud is the child
of the Sun and you see the daring nature of the cloud; it is born out of the Sun and the very
cloud covers the Sun; overshadows the sun as it were.
Similarly the ahakra is born out of tma and that very ahakra is responsible for the
covering of the tma. That is the idea here. abhrapakti bhnuprabh sajanit.
Abhrapakti means a patch of cloud; abhram means cloud; pakti means a patch, in this
context. and it is sajanitam, born out of, created by, bhnuprabha; bhnu means Sun,
prabha means the radiation, the heat of the Sun. So the clouds are born out of the heat of
the Sun; they enjoy their existence because of the Sun. That is the idea. So borrowing
existence from the Sun, it is trying to put the sun into non-existence. So bhnu tirdhya.
So it covers, veils the Sun and vijrmbhat, stands in front prominently, looms large; takes all
the importance, covering the Sun.
Similarly, tmdithakrti. Similarly, the ahakra, that means the entire antma, stla
arra, skma arra, all of them, they are born out of what? tmabhutita; they are all
born out of the tma. Means what. They depend upon the tma for their very existence. So
this ahakrti, born out of the tma, tma tatvam tirdhya. That very ahakra covers the
tma tatvam. That is the small I, born out of big-I and that small-I, which is born out of big-I,
is trying to cover what? the big-I; not even trying; it has very very successfully covered the
big-I. Big-I is not e.. y.. e.., eye. It is first person singular.
How do you know that this big-I is covered by the small-I. Small-I is always crooked; write
and see! Big-I is straight; no doai. Small-I is always crooked. How do you know that the big-
I is covered by the small-I?
625
The entire autobiography that I give; there is not even a remotest reference to Aha
Brahmsmi. Not even by mistake, would we write about Brahman in our auto-biography. No.
It begins with the date of birth; which is the beginning of the small-I; and it again goes up to
the date of death; which again belongs to small-I; the small-I has successfully managed, in
covering the big-I. Even though the small-I exists because of the big-I only. See the temerity
of it; he says. Therefore, tma uditha; uditha means born; ahakrti, the ahakra, the
small-I; tma tatvam tirdhya; covers the real Self and vijrmbhat; that verb is important;
vijrmbhat; stands in front prominently. Stands as a VIP and Brahman has become another IP.
First I is important; second I is insignificant. Therefore Brahman has become very very
insignificant; almost non-existent.
continuing.

|

||||
kavalitadinanrth durdin sndramghai
vyathayati himajhajhvyurugr yathaitn |
aviratatamastmanyvrt mhabuddhi
kapayati bahudukhaistvravikpaakti ||143||
So continues with the same example, extending the example further. So here talks about the
dense rainy clouds covering the Sun. The dense rainy clouds covering the Sun is like the
varaa akti covering the tma.
And thereafter, when the day has become dark and cold, then there is the stormy rain;
himajhajhka; snow-storm is called himajhajhka. Jhamjhka means storm; and
hima means snow. himajhajhka; snow-storm, especially in the northern region of India;
so this crya must be familiar with the snow-storm also. If you go to places like Kedar, Badri
and Amarnath etc. the first thing that happens is the covering of the Sun; varaa akti
functions.
And once that happens, from somewhere the powerful wind also comes. When the Sun is
gone, already we feel cold; and once there is a wind factor, they talk about the wind factor;
then the suffering is still more. akarcrya says the covering of the Sun is varaa akti;
the wind-factor; the snow-storm is vikpa akti. Both of them join together and then
torment the traveller. I remember my experience while going to Amarnath. Just we were
walking, we were about to reach. Already it was cold; we were late also. A few of us were
626
walking. Then suddenly the whole thing was covered and it was very cold. And then came
rain also. And I had a rain-coat; and found peculiarly, because of cold, the hand does not
function; and in the miserable plastic button does not open at all. Now what I thought is that
I can wear it like a banian through the head; you need not open I thought and pushed my
hand into the sleeves of the rain-coat; and it came separate. Because that was all two-day
raincoat; local manufactured; both arms separate. Then it was extremely difficult; What to do;
temperature is very low and I do not know how I reached.
Therefore one is called varaa akti and the other is called vikpa akti and it torments
the traveller; and I remember Omkraanda was telling Amarnath should not end up in
maranath; you know! In the next year many died also because of snow-storm. So those
people who experience that, they will know the impact of this slka .
So he says: durdin; on a dark-day; a gloomy dark rainy day; kavalitadinanrth; dinantha

means Srya; the Lord of the day; Chandra is rthri ntha; the Lord of the night; it is moon;
lord of the day is sun; dinantha kabalitham is swallowed; which means covered by
sndramghai; you can understand; dense cloud. Sndra means dense. Mgha means
cloud; so by dense clouds, the Sun is covered and once that happens; himajhajhka, the
snow-storm, otherwise called the blizzard; ugra; that is not ordinary one; ugra, the
powerful snow-storm; Ythn vyathayathi; torments, afflicts all the travellers. So here
sndramghai refers to varaa akti; himajhajhka efers to the vikpa akti.
So the second one comes only because of the first one. The second one is invariably
preceded by the first one. In Madras during rainy season; before a powerful storm weather
comes, the whole place becomes dark. varaa akti has come and thereafter only the
vikpa akti comes. How they have observed even natural phenomenon and connected to
vdnta, you see.
Similarly, tmani vrt; when the tma Srya; the sun of tma is covered; veiled; by what;
avirata tamasa; tamas means ajna and what type of ajna, aviratam, dense ajna;
big ajna, equivalent to what? There sndra mgha he said; he sndra means dense; here
avirata means dense. Literally avirata means without any gap in between. It is so close. So
avirata tamasa; How do you split it; there are three words there; aviratatamasa tmani
vrtsati;
627
When the tma is covered, then tvra vikpa akti kapayati. So this powerful vikpa
force; tvra vikpa akti, the powerful force of vikpa, in what form; kma, krdha,
lbha etc. is the snow-storm, A stormy mind; So those people who have got kma, they
have a got a storm in the mind; powerful thought going; how do you know, even cannot sit,
they will be walking up and down; binding the hand behind.
What is that; inside storm is going on. If not kma, krdha; if not krdha, lobha; mha,
mtsarya, bhaya; each one of them is like a powerful storm. If force can be recognised by
its percolation into the physical body also. That is what we see in the first chapter of the Gt
also. Arjuna had the internal storm; he said:
sdanti mama gtri mukha ca pariuyati |
vpathuca arr m rmaharaca jyat ||1- 29||
Therefore they are all what; vikpa akti.
This powerful vikpa akti kapayati; kapayati means torments; afflicts; tortures; tortures
whom; mudha buddhim; the unintelligent person who has not insulated himself by
knowledge; even the coldest weather is harmless, if you are prepared preparely. At leat 4-5
sweater; thereafter heated coat; they have brought out now; a coat with hot air inside is
there now; there is a battery you can switch on; anything can happen; those people, those
climbers, of Everest etc. They all got insulation; the worst weather will not affect.
And for us what is the insulation; jna coat is required. whereas this human being does not
have the vivka coat; insulation; protection is not there. Therefore, akarcrya calls him
mha buddhi. Like my rain-coat; OK; mha buddhi; these people who have no
protection or flimsy protection; such people mha buddhi, refers to the person not the
intellect; bahuvrihi samas; mha dhi yasya saha; it is the object of kapayati. Vikpa
akti is the subject; mha buddhi is the object; kapayati is the verb. Vikpa akti
torments the unintelligent person.
And how does it torments; bahu dukhai; by giving varities of emotional problems; by giving
varieties of worries; either caused by adhyamica dukha; worries about oneself; what will
happen to me; what will happen to me; what will happen to me; or worries about the family.
What will happen to my son; what will happen to my son? Or dhi daivikam or worried
because of what is called adhi daivika force; therefore by trividha tpaihi yatayati.
Continuing.
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|
|||
tbhymva aktibhy banda pusa samgata |
ybhy vimhit dha matv:'tmna bhramatyaya ||144|
So in this verse akarcrya concludes the topic of banda htu; how did the bondage
come. kathama gata. And what is the answer. The varaa akti and vikpa akti of
ajna together is the cause of bondage.
Normally in vdantik parlance, we only say ignorance is the cause of bondage, but
akarcrya goes a little bit more deeper; when you say ignorance is the cause of bondage,
what do you mean? akarcrya says, ignorance has got two powers; these two powers
together is the cause of bondage; and how does it work and what is the mechanism; one
part covers and another part projects. So covering-cum-projection is the way or the
mechanism. Look at the slka.
tbhym aktibhy banda samgata, because of the two-fold powers of ignorance,

because of the two-fold powers of ignorance, viz., varaa and vikpa akti; otherwise
called tama akti and raja akti, banda samgata; bondage has come about.
And we should remember, when we use the word, the bondage has come about, we are not
referring to any time-principle, because once you try to find out the beginning, you will have
so many problems; so you should not ask which date, it happened. AD or BC; and before
there was no ignorance at all?, etc. and we were all Brahman, and one day ignorance thought
of coming and that ignorance had the varaa akti, etc. we never talk about beginning.
That is why we say that ajna is andhi.
Therefore, the chronological order we give is only the order of understanding, not the order
of occurrence, because it is a beginningless process. Therefore remember this, ajna,
varaam and vikpa; during pralaya khla; varaa akti alone is there; vikpa akti is
dormant; during sri khla, vikpa akti also become active; and again pralaya khla the
vikpa akti goes dormant and again the vikpa akti comes; and how it happens if you
want to know, daily you experience you have it. What is that? During sleep, varaa akti
alone is there; vikpa akti is not absent; but it is dormant. The moment you wake up; in
fact, waking up is the waking up of vikpa akti only. This small-I is born; during sleep, self-
ignorance is there; during waking, self-ignorance and what, self-error.
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And what is self-error? I am so-and-so. When you say I am and add anything other than
Brahman, it is error only. I am man, I am woman, I am husband, I am unhappy, I am
educated, I am dull; I am rich, I am poor. After saying 'I am' whatever you add is only self-
error. Therefore, during sleep, self-ignorance is there; self-error dormant; during waking and
dream; self-ignorance and self-error; both are there; just as sleep and waking in the form of a
cycle goes on and on and on; day-after-day.
Similarly, at the cosmic level also, pralaya khla is varaa akti is there; sri kla is
varaa and vikpa are active; and again pralaya and again sri; when it began? you cannot
talk about, because the time itself falls within the error alone. Therefore, asking about the
beginning of ajna is asking about the time principle itself. When did time come? What
will you reply. There is no answer to that come. Suppose I say 8 o'clock it came. That means
what; 8 o'clock it came if I say, time must be there. Only then, at a particular called 8 o'clock,
time can come. So when time itself is not there; how can you talk about 7 o'clock or 6 o'clock
etc. Everything comes in time.
When did the time come; for that question, there is no answer. That is why we have used the
word mya. Mya means certain basic questions, the intellect cannot decifer. It is impossible.
Not that we do not know the answer; but the question itself is such that you cannot answer.
The unanswerability is not our defect; the unanswerability is intrinsic in the question itself
and when the unanswerability is in the question, we use the name mya.
The other systems of philosophy consider it as a defect; we say it is not our defect; but it is
the very nature of the creation. So where did space come. No answer. When did time come?
No answer. How did cause-effect come; how did cause-effect come; if you ask cause for the
cause-effect, how can one answer. If you ask the cause for the cause-effect, you have to go
out of the cause-effect to answer the question, how the cause-effect came. And once you go
out of the cause-effect, you cannot talk, how it came because, how is a question which exists
within cause-effect. Therefore, these three questions, silence is the answer. Silence is you do
not have, they say study vdnta a little more.
As somebody beautifully said, these three questions are not solved, these three questions
are dissolved in the understanding of vdnta. We do not solve these questions; we only,
what; dissolve the question. The student never questions after that. No answers are given.
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Like that, when I talk about varaa vikpa etc. do not think of a chronological beginning
etc; it is a cyclic process. Vikpa manifests and again manifests; Vikpa manifests and
unmanifests. varaa akti eternally continues until we gain tma jna.
OK. Look at the second line. In the first line, the word pusa means human being or jva.
Because of these two powers of ignorance alone, bondage has come to the jva. ybhy
vimhita; ybhy means because of these two forces of ignorance alone, aya vimhita;
this jva is deluded and how does the delusion expresses itself. tmanam dha matva;
because of which he considers the miserable putrifying ageing physical body to be himself.
So tmnam dha matva; or dha tmanam matva, he considers the body as himself.
And having made that conclusion, bhramati; wanders in the world, without knowing that this
fundamental error is the cause of all problems; aya bhramati.
So with this verse, how did bondage come, question has been answered.

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bja sasrtibhmijasya tu tam dhtmadhrakur
rga pallavamambu karma tu vapu skandh:'sava khik |
agrndriyaahatica viay pupi dukha phala
nnkarmsamudbhava bahuvidha bhkttra jva khaga ||145||
So akarcrya has discussed what all topics. He has talked about tma; he has talked
about antma; he has talked about banda; and he has talked about banda kraam;
kathama gata; banda kraam. Four topics he has talked about.
Now he is entering the fifth topic and that is katha pratia; how is this bondage sustained;
because when we see the nature, anything that is there in the creation has got an natural
death. Even our problems in life, it comes; they may say it is guru pyarchi; ani peyarchi; or
some peyarchi and because of that they say, some headache is there or stomach ache is
there. But even if you do not do anything that Guru would again have pyarchi; and leave
your house or come to your house. Therefore every problem seems to have a natural death;
and even if the problem does not end throughout the life, what; you understand; if the
problem does not end throughout the life; some people have ani in the birth; what to do; it
is not that it comes; the very origin; that at least it will end at the time of death.
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That is why Bhagavn has kept death. So everything has got a natural death; then we may
wonder, perhaps, ajna or the error or the sasra also one day, even if we do not do
anything, we do not go to what you call navagraha and navagraha nti; and kadala mla
for the guru; or that malai for the ani, etc.; even if you do not, he decides to go wholesale. It
is not necessary that you have to do it; they are ready to go; do not bother about any of
them; peryarchi; or coming of it; etc. Not because you do not believe in astrology etc. but
because you do not want to do parihra; it will go by itself.
Similarly, suppose I do not come to the class; in the end it is that; suppose I do not study
vdnta; I do not get sdhan catuaya sapatti and I do not get self-knowledge; will not
the sasra ignorance, etc. end one day? As somebody asked, just as all the rivers merge
into the ocean, whether they like it or not, will we not merge into the Lord one day or the
other. Because in some books they write also. That all the jvas whether they like or not; they
are all travelling Godwards only; everybody will be liberated one day. When we read such
statements, we may wrongly conclude that it will automatically happen; but here
akarcrya says, there is no question of natural death for ignorance. There is no question
of natural death for error. There is no question of natural end of sasra.
Unless we are ready to take the initiative, uttaret tmantmanam, ntmanam avasadayet;
parikya lokhn karmachidan Brahman nirvdam ayaad; tad vijna artham gurumva bhi
gachet samidpni.
As somebody nicely said, even Life's painful experiences do not automatically make a person
wiser. They say experience teaches. Somebody nicely said: experiences will not automatically
teach; even for that our initiative is required; it is our learning capacity which learns from the
experiences; if we do not take the initiative, any amount of suffering, we will commit the
same mistake again and again. Therefore, sasra will continue if I do not put forth effort to
end and how does it continue; not for a few years; or few decades; going to be endless
janmas it will continue.

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punarapi janana punarapi maraa
punarapi janan jahar ayanam |
iha sasr bahudustr
krpay:'pr phi murr ||21||
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So this is the idea. Therefore, this one verse, verse No.145 answers katham prathishta. The
fifth topic only one verse. This topic only one verse. But it is a big verse and akarcrya
conveys this idea through a metaphor and in this metaphor our sasra is compared to a
huge tree, which is often contained in the scriptures. Do you remember, sasra being
compared to a tree; where does it come; 15th chapter of the Gt;
rdhvamlamadhakhamavattha prhuravyayam; which itself is borrowed
from Kathopaniad; urdva ml vk ka; eshosvatha sanatana; and in several places this
analogy is given; that is being given here also. sasrti bhmija; bhmija means a tree;
born out of the earth; bhmija; the Sasrkt itself is interesting; vrika we know, see how
he has changed the word, bhmija; means vrika; and what is the vrika; sasrti
bhmija; the sasra is comparable to a tree.
And for this sasra tree, a seed is required. beejam tama; the seed is ignorance. tama
means tam gua or ajna; or to be precise, the varaa akti of ajna; is the seed
of the sasra vrika; and where the seed is there; you should talk about sprout, it should
come, from the seed, the sprout is dhtmadhrakura; dhtmadh means the notion that
I-am-the-body; dhbhi means false notion; what falls notion; dha tma; the body is myself;
this false notion is akura, the sprout.
And then rga pallavam; so rga means attachment; because once I-am-the-body notion
comes, body is matter; world is matter; matter and matter will have relationship. So the child
has the mother-infant; there is relationship, not the tma and mother; whether there is
mother for the tma; no, it does not have. Therefore for the physical body, not even skma
arra, the physical body has the mother, has the father, then comes the nationality. Svmiji
we want our child to be born in America only so that citizenship is natural; and then you are
bothered about whether Tamilian or Telugu and so on; all these things. And the land is there;
so many things are there; they are all what? rga; Attachment is what; pallavam; so pallava
can be translated as plant like growth. pallavam. That is small trunk. So rgaha pallavam. So
then ambu karma I will tell later; bahuhu knda; and the physical body is the trunk; knda
means the trunk; the central portion of the sasra vriksha; because centered around the
body alone all the other activities.
That is why once the physical body is gone, all the files will have to be crossed and you have
to write deceased. All files closed. All of them are relevant and meaningful only as long as
the body is there. So just as the trunk is the central portion of the huge tree; the body is the
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central part. Bahuhu skandhaha. Then aava khik; aava means the prs; or the
branches of the tree. So prs are the branches of the tree; prs are many; the branches
are also many. up and down; one pra is up; one pra is down; pra apna udna, vyana
samna; like that branches are also spread all over; and agrndriyasahati; the tip of this
branches, agra means the tip, the end portion of the branches; alone the flowers and fruits
come; the end portion agrare what: indriya sahati. Indriya sahati means the grue of
sense organs; the grues are the sense organs; the periphery of the tree; the end portion of
the branches; and then: what are the flowers: because before the fruit comes; the flowers
have to come; What are the flowers; viay pupi; the sense objects which enter my mind;
the outside sense organs do not cause any suffering for me. Suppose there is a cobra behind
my body; it does not cause any flutter; the moment I become aware of the cobra through
any one of the sense organs, then it has entered my personality; that nthara viaya; that is
capable of causing what you call sukha or dukha; so here also the viys which has entered
my mind, they are the pupi. And pups come at the tip of the tree and here also the
viys enter first the sense organs only. And once the flower has come; the fruits are not far
off. Similarly, once the world has entered me, dukha phalam.
So the fruit are generally we say sukham and dukha are the fruits; some sense objects
produce pleasure; some sense objects produce pain; like two types of fruits. Some you can
know the moment you see his face; you cannot eat it so sour; or so bitter; some of them are
so nice; just as two types of fruits are there; here also two types of phalam; sukham and
dukha; but akarcrya is not ready to accept sukham part at all; see how he writes:
dukha phalam; only one fruit in Sasra; that is dukha, dukha, dukha only.
In Bhaja Gvinda he wrote: lka kahata ca samastam. And the commentator wants to
justify that. Just the question will come: how come akarcrya writes only dukha
phalam; for all these days we were saying two kinds of phalms are there; sukham and
dukha; we have read that. So the commentator says the so-called sukham also, on closer
observation, it is only a fake sukham or if you still closely observe, it is also a dukha alone.
Asr khalu samsre sukha bhrnthim maniin;

lla pna ivagute blnm sthanya vibram;
So in the entire sasra, there is no pleasure at all; and whatever pleasure that is available, it
is only a fake pleasure; like what: blnm lla pna iva; you know the children; they just put
their own thumb, suck and enjoy; enjoy what? there is nothing; from the thump no milk
comes; but still it it has a bhrnthim; that I am suckling from the mother. Just as boy has got
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stanya vibrama; stanyam means mother's milk; it is only a vibhrama in the agute, the whole
world is thumb; the original mother's milk is what: Brahman: Brahman mother's milk we have
left; and this world-thumb we are chup chup suckling, without any pleasure.
More. Hari Om.
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054. Verses 146 and 147

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bja sasrtibhmijasya tu tam dhtmadhrakur
rga pallavamambu karma tu vapu skandh:'sava khik |
agrndriyaahatica viay pupi dukha phala
nnkarmsamudbhava bahuvidha bhkttra jva khaga ||145||
Until now, akarcrya has talked about tma and antma and later he talked about or he
defined banda as the mixing up of tma and antma. And fourthly he talked about the
cause of this mixing up; namely ignorance. So there is significance in choosing this particular
order. He did not define bondage in the beginning, even though the student wanted to
know about bondage in the beginning. In the 49th slka k nma bandha.
Why did not akarcrya answer that question first? There is a reason. The reason is this;
he wanted to define bondage as mixing up of tma and antma. Suppose I give that
definition first, bondage is a mixing up of tma and antma, that definition will be
incomplete, because the student will ask a question what is tma and what is antma.
Therefore, the definition of bondage presupposes the knowledge of tma and antma.
Therefore akarcrya thought, before the definition of bondage, I will introduce tma and
antma; and this tma and antma also he discusses in a particular order. Just the thought
why this order came to my mind; therefore I am analysing. This is not planned by me; just
analysing.
So bondage has to be discussed only after the topic of tma and antma. Now what should
be the order between tma and antma. Whether to discuss tma first or antma first? There
also akarcrya deliberately chooses antma because it is an already experienced thing;
only the name we do not know; but antma we know. We know the physical body; but we do
not know that the physical body is called antma. We have experienced the subtle body, but
we do not know that it is antma.
Therefore, he takes up antma first, because it is the known thing. And having defined
antma, he introduces tma as different from the three and the awarerer of the three.
Therefore it is very convenient to go to tma; making use of the antma as what: stepping
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stone. So thus antma he discusses first; tma he discusses second; thirdly he discusses
banda because it requires the knowledge tma and antma; because the definition of
bondage is what: tma antmanoho avivka. Or to use akarcrya's Brahmastra
definition; Satynrutha Mithunikraam. The mixing up of the real and unreal. Mixing up of
cit and jada. citjada granthi it is called. Granthi means mudichu; between what and what; cit
and jada; cit means chetana tma tatvam; jada means achetana antma tatvam; citjada
grathi means mixing up of tma and antma is bondage.
So antma first; tma second; bondage third; then the fourth is: if this is the bondage, why
did it come. What is the cause of the bondage. That is the natural fourth topic. Why do
people mix up and what is the answer? Ajna; ignorance is the cause of the bondage;
therefore that was discussed as the fourth topic.
And now we are in the fifth topic: How does this bondage, otherwise called sasra
perpetuate itself. Why can't it have a natural death, just as the body naturally dies. Every
thing in the creation has got a natural death. What is meant by natural death; caused by
kaala; natural death means time caused death and that is why time is called in our stra as
death-principle. Another name for Yaman: Klan. Why Yama is called kla; yama kills; time
kills. Therefore natural death means time destroys the body. For death what should we do?
For death occur, what we have to do. We need not do; it comes on its own. You need not
work to invite, by sending an invitation; prakumbam; na karma and invite. Even if you do
not say Do not come; he will come. Just as everything has got a natural death, why can't
sasra also die naturally. How come it continues, even after millions of janmas; not years or
yugs; millions of janmas. It means to have what? persistence; which is called in Sasrkt,
prathia. How does the bondage persist itself like a coachroach. Coachroach is supposed to
be in the evolutionary scale; it has come to existence, long long before us. And till now in
spite of all kinds of pesticide, killers; you find that it survives and you try to kill a coachroach
by beating it; it would not die that easily. See the existence. like the persistence it has, like
that bondage seems to persist.
And not only that, many of the actions, we do to destroy bondage, instead of destroying it
only seems to what you call, reinforce bondage.
So therefore money create bondage; even knowledge if is supposed to create a person;

often, the even the knowledge causes bondage in the form of jealousy and comparison; all
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those things. This bondage seems to have a tremendous pratia. In this context, pratia
means persistence; continuity; longevity; tenacity is called pratia.
And to convey this idea akarcrya gives this wonderful slka : 145, how does the
sasra vrika persist. So ignorance is the root of sasra tree; and bodily identification is
the sprout; attachment is the fruit; pallavam can be called plant or fruit; and the physical
body is the trunk; the prs are the branches; and the tip of the branches, the end of the
branches is the sense organs; the group of sense organs; the sense objects are the flowers
and after the flower comes; dukha phalam. And what is the water nouriing the tree; you
know regularly we water. Similarly, the sasra tree is nourished by which water; that is said
in the second line: which I had skipped before: Ambu karma. Karma that is action; good and
bad action; or the water.
So even though in this birth we are exhausting our karms; and if we keep on exhausting the
karma, if we can hope one day all our karms will get exhausted, may be very big bundle; but
you keep on exhausting the karms; one day the last karma will come and we get mka.
It should have been fine; but the problem is what. As even sacita karms are exhausted, in
the form of prrabdha bundle, what happens? we do not allow the sacita karms to get
exhausted, we add fresh water, in the form of gami karma. And the proportional addition is
much much more than deletion or exhaustion; at least previously we had only day-duty; now
that we are going to night only.
I was talking to an Indian lady settled in America; now they are having seamless working
days. You know what is seamless working day. You cannot talk about the beginning of the
working day; and the end of the working day. Normally we say: 10-6; 9-5,etc. Now that is not
possible because most of the work is done through internet and then you keep the internet
at home also; and often your business is connected with other countries; where the times are
different. Therefore if you have to contact India, you have to contact at a different time;
therefore what are the working hours; 24 hours. And therefore there is no beginning or end;
whichever person is ready to interact with all the countries, whenever is needed; that person
gets the job; therefore they say, there is a tremendous pressure; whoever is ready to work
round the clock; he gets the job. Only if I am ready to work round the clock, I can contact all
the countries because time zones are different. Now new problems are coming; new new
pressures are coming.
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What I want to say is: therefore we are adding karma; not every eight hours. Because of the
24-hours; OT; overtime we work, adding to gami karma. I am not saying do not go to the
job. In the example, how human being is efficiently adding to his karma bundle. And
therefore the sasra vrika how does it grow.
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rdhvamlamadhakhamavattha prhuravyayam |
chandsi yasya parni yasta vda sa vdavit ||15- 1||
adhacrdhva prasrtstasya kh
guapravrddh viayapravl |
adhaca mlnyanusantatni
karmnubandhni manuyalk ||15- 2||
Sasra branches are spread all over means; through the internet, it is spread all over the
world; your business contact. Soon we may have internet connection with Indra; Varua;
Brihaspathi, you may do that also. So international; inter planetary; inter-lkas; all
connection. In short we nourish the sasra tree very well. And therefore Ambu-karma.
It also gives the explanation for varieties of phalams experienced by varieties of people.
tma is the same; antma is the same; ignorance is the same; bondage is the same for all.
Then if tma, antma, ajna and banda; they are all the same for all; how do you explain
the different types of sorrows experienced by different people. For one person it is ptra
oka; and another person it is ptri oka; for another person it is bartha oka; another
one it is brya oka; griha oka; pet oka; pet oka means not pettana oka; it is the
oka caused by your pet; how to do you explain the variety.
akarcrya says: nn karma samudbhava. Even though tma, antma, ajna, banda
are uniform, what is not uniform, karma is not uniform, and therefore dukha is also not
uniform. So quantitatively also sorrow varies; qualitatively also sorrow varies. And as I said in
the last class; akarcrya adds dukha as the phalam; he does not include sukham as
phalam.
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There the commentator adds; according to akarcrya there is no such thing as sukham in
the sasra; I gave you the example Lala Pana iva anguste; just as the child sucking the
thumb imagines that it is suckling from the mother; while it is not there, it is only a straight
pleasure; not real.
Similarly there is no such thing as pleasure from the world; and according to the Gt, even
the so called pleasure is potential pleasure, because
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Every pleasure is tomorrow's pain. How come today's pleasure becomes tomorrow's pain.
Very simple. Every pleasure obtaining today, it is going to be pain tomorrow; tomorrow is
not the immediate tomorrow, it means in the future; and the tomorrow's pain is directly
proportional to today's pleasure, then how can you it call pleasure when the very same
pleasure is going to become pain tomorrow.
Therefore in vdnta's vision, pleasure is another name of potential pain. And therefore
there is no pleasure at all; except in one place, what is that; tma alone. tma alone is the
source of nanda; antma is no the source of nanda. Therefore karma phalam is always
dukha only; there is no sukham. This is another way of looking at it. OK.
If there are fruits, the question will come, who are the consumers of the fruit. If dukha is
the phalam, who are the consumers of this fruit; because wherever trees are there; the fruits
are enjoyed by someone. akarcrya says jva bhkta khga bhavathi. Every jva is the
bird; khga means paki. So just as the bird are seated on the branches of the sasra tree;
and then they eat the fruit; similarly the jvtma bird is seated on the sasra tree and they
experience the dukha phalam.
So this alone is said in the Mundaka upaiad also.
dv supar sayuj sakhy samna vrka pariasvajt | tayranya pippala

svdvattyananannany abhickati || 1 ||
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So in the tree, three is the jvtma bird and he paramtma bird; here the paramtma bird he
did not mention; jvtma bird experiences the fruits of the tree; whereas the paramtma bird
remains as a witness without being a bhkta.
continuing.
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ajnal:'yamantmabandh
naisargik:'ndirananta rita |
janmpyayavydhijardidukha-
pravhapta janayatyamuya ||146||
So with verse No.145, the fifth topic is over. And that topic is the persistence of sasra. In
Sasrkt, bandasya prathia. So antma, tma, banda, banda kraam, banda prathia; 5
topics are over, among 7 topics.
Now two more topics are left out; and what are those two topics. No.1. Katha vimka;
how do you get out of the bondage. And then one more is there; tayrvivka
kathamtaducyatm.
Here the question discussed is: Katha vimka; how can one get out of this bondage.
Because in the previous slka, it was pointed out that it is not going to have a natural death;
unlike some people saying that all the jvs are rushing towards God alone; whether they like
or not; just as all the rivers are flowing towards the ocean naturally. This statement makes a
big confusion. Can you imagine the confusion. Rivers naturally flow into ocean and merge;
no initiative, no effort is required on the part of the river; if we give that comparison what will
the jva think; we do not have to do anything; in the natural course itself; like evolution; they
quote the example of evolution also; matsya kurmah varaha, etc. even that is evolution
only, and you need not do anything; we all have started from unicellular organism and
evolved into multi-cellular organism and the next natural is divinity; whether you like or not.
As such he is lazy; this is the most wonderful philosophy; I need not do anything; naturally I
will merge into God. There are many people conveying this idea, directly or indirectly,
knowingly or unknowingly. akarcrya made it very clear that there is no question of
natural merging into God. So do not ask whether there is unnatural merging. The idea is
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there is no merging into God because there is no merging into God because I have never
been away from God.
Therefore the whole problem is one of disowning; solution is conscious owning up of the
fact and knowledge does not automatically take place. Knowledge does not automatically
take place like growth of the body. For the body to grow, what have you to do. You keep
surviving. And you find that there will be natural growth if you survive, support the body.
Like that if you just survive, after 10 years; if you are SSLC or whatever it is; and after
sometime you find yourselves BA; MA; and does this naturally happen.
Knowledge never naturally happen. Ignorance never naturally dies; therefore mka is not a
natural and automatic event. It requires effort; it requires Will; it requires initiative. That is
why mka is called a pururtha. We do not accept even mka as God's Will. Neither it is a
natural process; nor it is God's Will; it is another philosophy wherein they say if Bhagavn
wants to give mka you will get. If Bhagavn has put your file behind, like in some Govt.
offices, they keep the file behind; it is only Bhagavn's choice of file, etc. that also we do not
accept; if Bhagavn chooses to give mka; then that Bhagavn will be subject to what,
partiality; like our Government officers allotting land and licence and all of them to chosen
fellow. And Bhagavn is also subject to something; it is called speed money; speed money.
So Bhagavn will also takes speed money and you will get instant liberation; that is the
problem. Mka is neither a natural event; nor is mka Bhagavn's will; mka is your will;
your effort; your accomplishment.
Then does it mean God's grace is not necessary. We never said that. We never said that. We
say God's grace can function only as a booster to your will. Like he booster Ariel; booster
Ariel can only support the television; it can never replace the television. booster Ariel is there,
so tv is not necessary; you cannot do that; you cannot replace the television. Similarly, God's
will or God's grace can never replace our will, it can only give a boosting impact.
And therefore, what is vimka; or katham vimka; by an appropriate effort on the part of
the jva; mka is possible. By an appropriate effort on the part of the jva; mka is possible.
and the appropriate effort is called; sdhana. The appropriate effort and adequate effort.
Appropriate and adequate; what I mean is; direction also must be proper and the time must
also be proper. Time means what: the duration. I have given the example, I hope you
remember; if I have to reach the end of this hall, I require effort and the effort should fulfill
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two condition; first condition is the direction; suppose I am walking in the opposite direction;
effort is there; but the direction is wrong. And another person is walking in the right
direction; he has walked 5 feet; after walking 5 steps he says I have not reached the end of
the hall; here what is the problem; not direction; but adequacy is not there. So appropriate
effort should fulfil the condition of direction and adequacy; and that is called sdhan.
And what is the topic now. Katham vimka is equal to mka sdhanam kim. And this is
discussed from 146 to 148. Three verses 146, 147, 148 and to talk about the appropriateness
of the effort, akarcrya talks about the nature of bondage.
To know the appropriateness of the effort, you should know the nature of bondage; to know
the appropriateness of the medication; you should know the nature of disease. So
somebody had a headache and he just swallowed the pillow; headache went; and similarly
this person had a headache and he swallows a pill and it did not work at all; why because,
2408 varieties of headaches are there it seems; enough of it?; headache can be caused by
anything, including wife or husband also. OK. It can be caused by tooth; you take any
amount of medicine; unless you remove the tooth, the pain may not go. It may be your
glasses might have to be changed. It may be you are straining too much intellectually. It
may be anything; therefore appropriateness of the medication depends upon the
appropriateness of the diagnosis; all the confusions in religion are because nobody or most
of the teachers do not discuss the nature of sasra.
Therefore only many have doubts whether the mka is because of karma yga; or whether
it is because of dhyna; or kundalini yga gives you mka; or bhakthi gives mka. All
headache because none of them ask the question, what is the cause of the bondage; and
each one claiming this is the means of liberation; and another person says all the people are
fanatic people claiming our path alone leads to Mka; we are the large hearted people,
emmadavum sammadam; all paths we accept. Mkam through karma, bhakthi. Thus you
have got all kinds of confusion, all because of what, the nature of bondage is not clear.
Ajna is the cause of bondage; if this one word is uttered; all the confusion will go in half
a second; if ignorance is the cause, knowledge alone is the solution. And if I say this, I am not
a fanatic. If I say that you should worship Krishna alone, I am a fanatic. You can worship the
Lord anyway for purification. So if I hold on to one God, it is fanaticism.
But when I say ignorance goes through knowledge alone, I cannot be called a fanatic. That is
why Daynanda Svmi says: if you call me a fanatic for making this statement, I will better be
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a fanatic, rather than a lunatic. It is not fanaticism; it is a fact. Therefore how many means of
liberation is there? Only one; jnat va. Then what about all other sadhana. None of them
for liberation. None of them is for liberation; all are preparation for knowledge. Karma is
preparation; bhakthi is preparation; aanga yga is preparation; if you want to take to risky
kundalini yga; that is also preparation. If you survive, how many people come and complain
after practising that. The benefit is I lost my sleep. One young chap and came and told me;
that is all those things and got into headache. Headache literally also. Even if such a yga is
there; and if it is also properly practised; then also it is for what; preparation only.
Then what is the real means? Jnnam. Why do we say so? Because of the nature of bondage.
What is the nature of bondage; that is said in this slka. aya antma banda; this bondage
of ours, which is in the form of antma abhmna banda; Antma banda means antma
abhmna rpa banda; bondage in the form of mistaking the body as myself; this self-error
bondage. Bondage in the form of error.
Is caused by what; ajn mla; do you understand. ajn mla means what; is caused by
ignorance; it has got the root of ignorance; mla means root; if bondage is a tree; ajna
is the root. Without removing the root of ajna, you cut the branches of bondage; what
will happen; if you do not remove the tree without removing its root; you keep on cutting
the branches; again and again it will grow. That is why we are never getting mka. We are
doing something or the other; ethai thinnal pittam theliyum, they asked. I have done so
many things; but Svmiji, nimdhi is not found. Because you do not uproot the tree; what is
the tree; ajn mla.
And what type of bondage it is. Naisargika. And this is Naisargika; Naisargika means it
has been there naturally from janma itself. This bondage is there, right from the birth itself;
birth of the body itself; not that you acquire it after the birth; it is there along with your birth;
congenital. That is the word. naisargika. It is congenital. Not acquired later. Sarga means
janma. naisargika means what janmata vartate.
And why did or when did it all begin. Andhi. It is beginningless. I cannot take this birth as
the beginning because, the birth itself does not have a beginning. In this janma also it is
there; in the previous janma also it was there; in the previous janma also it was there. When
did the first janma come; there is no first janma; andhi.
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And how long it will continue? andirananta rita. And it is said to be endless also; and the
endless should be carefully understood; otherwise it can create problems.
If this sasra is the endless; what; we cannot get mka. If we cannot get mka, any
sadhana is futile, which means all the sdhan are futile and on the next Monday, you need
not come o the class, because you have already come this Monday.
So therefore endless means without a natural end. It is endless means it does not have a
natural end like body; or like anything in the creation; like even the planet. Even the planet
and the Sun will have an end sometime. Either it will explode or it will contract; or it will
become a white dwarf or red giant, etc. they say. Even the Sun will have an end. A different
type of end. And for that what should you do. Nothing, naturally. Like that bondage does not
have. So andirananta rita.
And when akarcrya is writing this, he is keeping in mind the 15th chapter of the Gt,

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||- ||
na rpamasyha tathpalabhyat
nnt na cdirna ca sampratih |
avatthamna suvirhamla
asagaastra drhna chittv ||15- 3||
rita means just be. And what does this bondage do to us.
janmpyayavydhijardidukhapravhapta. Sasra is long isn't, therefore akarcrya
has combined a long compound word, which is also long. It creates or causes janayati,
subject is banda; verb is janayati; and what does it cause. Pravaha pdam. So this stream of
sasra, so it causes the stream of sasra; consisting of what: janma, birth, apyaya, death;
vydhi, diseases; jar, old age; dhi, etc. In between you want to add: asthi, jyade, vardate,
vipariamathe; he is adding all that; adhi dukha; dukha means pain. Therefore pain in
the form of birth, in the form of death, in the form of diseases, in the form of old age, jara,
old age, and these pains are what; are in the form of a stream; ; not in the form of a flowing
stream; in the form of a falling stream; like waterfall; therefore pravhasya pta. What is the
difference between a flowing stream and a falling stream?; it is forcible, it is powerful also.
And the stream indicates what; there is no gap, that means one headache gone; before that
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another is here; that gone another; that gone another, like that; something or the other will
be. Therefore it is continuous; powerful stream of problems.
And all these problems are generated by whom? antma banda janayati. create for whom:
amuya. For this human being. or for this jva. Not human being; jva, jva because it includes
animals and plants also. So the nature of bondage is discussed for what purpose? To
establish the appropriateness of the solution. And in some book, instead of pravha pta;
there is pravha tpa; all are same; in Tamil we say manas tpa. Almost the same.

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nstrairna astrairanilna vahnin
chttu na aky na ca karmakibhi |
vivkavijnaahsin vin
dhtu prasdna itna majun ||147||
So now that the nature of bondage is clear, that it is ignorance born error. That is the nature
of bondage; ignorance born error, which means self-ignorance born self-error. Ignorance is
also about myself, error is also about myself. Self-ignorance born self-error is this bondage;
and once ignorance is at the root; we have got only one solution; that is knowledge; we have
discussed this in the introduction part of Vivkacmai.
In Vivkacmai we find several ideas are repeated in several places. That is why some
people even take it as stray verses written by dictated by any crya; either akarcrya or
some other crya and all these stray verses have been collected, edited and rearranged and
thus some people take Vivkacmai as a compilation also, because we find some of the
ideas are repeated, beginning from verses No.4 or 5, 6-7 verses we had this topic; jna
alone gives liberation. That topic again he is repeating here. Why should he repeat it, if you
ask, our answer is what: in spite of repetition confusion successfully continues; then, if
repetition is not there, what will happen; therefore he is hammering into your head; therefore
it is repeated.
He says this bondage cannot be cut by any number of weapons; astraihi cttum na sakya;
this is a unique bondage which cannot be cut by astram. astram means missile; any missile is
called astram; na straihi; stram means any weapon other than a missile; which is held in
the hand; like a sword; sword is held in hand; therefore it is called stram; gaa is a astram;
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but when an arrow is used as a weapon, since it is released from the hand, it is called astram
asyate iti astram; it is released, shot; na astrai. Very careful; not strai; because in English
translations; somehow I think discrepancy has come; neither by weapons nor by any
scriptures they have said; so they have taken the reading as strai; it is not scripture, in
fact, sceptre is the weapon; and scripture should not be included in the list; here we are
giving the list which cannot destroy the bondage, in that list scriptures should not be
included, because scripture is a weapon; abda pramam can destroy ignorance. Who said
so, if you ask; I will humbly say: Upaiads says so:
dhanur grhtvaupaniada mahstra ara hyups niita sandhayta | yamya

tadbhvagatna ctas lakya tadvkara smya viddhi || 3 || Mundakopiad
tmanam aranim krithva, prava chotthararanim; vdnta vijna na sunischithaartha;
It is very very clear that scriptures alone are capable of destroying the bondage. Scriptures
would destroy means what: understood scriptures. Do not think that keeping it in your house
and doing 3 times deeparadhana, your ignorance will be removed. So therefore understood
scriptures destroy. In Tarka stra, they are very particular about language. If somebody says
medicine will remove disease, they will not accept that; they will say consumed medicine;
medicine in bottle if you keep, how will it remove the disease, if not consumed; they will say
consumed medicine; and they will add; define further and further; it is called lakaa
pariskra.
Similarly, here also, when I say scriptures destroy, I mean what, understood scriptures can
destroy; Therefore here not straihi; straihi; weapons do not destroy the bondage; anilna;
anila means ka; the wind cannot dry up the bondage; wind can destroy many things; by
drying up. So wind cannot destroy; vahnin, fire cannot destroy;
what about pja, karma ktibhi. So even by crores of karma; whether it is ordinary or extra
ordinary karma, and remember all the upsana as also will come under karma alone. All
upsana as will come under karma alone; all meditations also come under karma alone;
because upsanas are mental activities. Therefore by all of them; chttu na akya.
Then what should I do? There is a special weapon; and what is that weapon; vivka
vijnaahsina bina; So in the second line chttu means to destroy; na akya; not
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possible. It is not possible to destroy the bondage by missiles; by weapons, by wind, by fire,
and by crores of karms and upsana s; except what: vivka vijna mahsina bina; except by
the great sword of self-knowledge; except by the great sword of self-knowledge.
Can you understand; except by knowledge, it cannot be destroyed by other things; if you put
positive. Knowledge alone can destroy. So asi means sword, mah asi means what; huge or
powerful sword; and why it is called powerful sword, because it has to cut the huge sasra
vrika; asvatam prhur avyaya; So the sword must also be powerful. And what is it called;
vijna; it is self-knowledge; and what type of self-knowledge. In fact, we should not tell
that I should get self-knowledge; because everyday says I have got self-knowledge; I know
who I am.
So therefore vivka vijna; the knowledge of he Self separated from non-self. Knowledge
of the self; what type of self; separated from the no-self; not-self includes what; the body and
mind; knowledge of myself as distinct from my body; and distinct from my mind; that
knowledge of the self; is the sword which can destroy. And the glory of the sword is talked
about in the fourth line, which we will see in the next class.
Hari Om.
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055. Verses 147 to 149

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||||
nstrairna astrairanilna vahnin
chttu na aky na ca karmakibhi |
vivkavijnaahsin vin
dhtu prasdna itna majun ||147||
In these three verses, beginning from 146 akarcrya is answering the sixth question of
the student; viz., katham vimka; how can a person get freedom from bondage. Bondage
has been defined as self-error caused by self-ignorance; self-error caused by self-ignorance
has been defined as bondage. How can one get rid of this self-error; self-misjudgment; self-
wrong conclusion; how can a person get out of?
And we know the answer; any error can be removed only by removing the cause of the error.
And the cause being ignorance, without removing ignorance, error can never go. Forgetting
an error is one thing; removing an error is another. So when we have certain problems like
hatred, anger, etc. we can try to forget those thoughts; or escape from those thoughts by
engaging ourselves in various other actions, including drugs and liquor; but removal of the
thought or escaping from the thought is different from directly negating the thought. In fact
we become free from self-error when we go to deep-sleep state.
When we go to deep sleep state, we do not have any self-error; because no self-judgment
exists in deep sleep. I do not think who I am in sleep; that is why I do not conclude I am a
happy person; unhappy person; no self-judgment; no self-conclusion. In sleep, self-judgment
is also not there; self-conclusion is also not there; therefore I am temporarily free from self-
conclusion.
But even though I am free from wrong self-conclusions in sleep, the cause for the wrong
conclusion continues. And what is the cause for wrong conclusion? Ignorance. Therefore
during sleep, ignorance, the cause continues; the only the effect has temporarily withdrawn,
has become dormant; like cutting a tree without removing the root; when you cut the tree,
the effect is gone; but the cause continues; you have to only wait for the tree to sprout again.
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Similarly self-error is the tree; self-ignorance is the root. During sleep, we cut off the tree of
self-error; that is I am body, I am mind; I am unhappy, I am husband, I am wife; I am a
businessman, what are all these; we have cut off the self-error in sleep; but the root of self-
ignorance continues and therefore when you wake up, the self-error or errors sprout like
plants sprouting in rainy season. And therefore, if bondage should go, self-error should go;
because bondage is self-error. If self-error should go, self-ignorance should go. If self-
ignorance should go; self-knowledge should come.
And therefore, akarcrya wants to emphasise that you can never escape self-knowledge.
So whatever you be, you may claim yourselves to be karma ygi , you may claim yourselves
to be bhakthi ygi ; aanga ygi ; kundalini ygi ; etc. whatever ygi you want to be you
can; but all the ygis will have to ultimately come to the basic pursuit of self-knowledge and
that too through the stram and without that; there is no way at all.
Therefore akarcrya wants to emphasise the inevitability of self-knowledge; and

therefore first he points out what all cannot remove bondage. Before saying what can
remove bondage, akarcrya wants to remove our misconceptions by saying what cannot
remove the bondage. What are they: astrai; astrai; anilna; vannina; karmakibhi. No
weapons can destroy this shackle; no amount of rituals can destroy; and no amount of
upsana s can also destroy.
But we should remember, when akarcrya says karma cannot remove bondage, upsana
cannot remove bondage, we should not misinterpret it and say, therefore karma and
upsana are useless. You should not say that. That is the worst corollary we can derive.
akarcrya only says: karma cannot remove ignorance; upsana cannot remove ignorance;
he never says it is useless. It is like saying: eating cannot give you a college degree. So what
does it mean; eating cannot give college degree. For that you have to study. That is the only
meaning. Eating cannot give college degree, Svmiji has said; so therefore from tomorrow I
am not going to eat. If you say so, look at your foolishness. Eating will give some other thing,
which is as important as study is. Therefore never conclude karma is useless; never conclude
upsana is useless; karma and upsana are extremely important for citta suddhi. Cittasya
uddaye karma. And after getting citta uddhi, do not hang on to karma; that is the meaning.
After getting citta uddhi; do not hang on to karma.
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Then what should you do; go to the appropriate means of knowledge and that is said in the
third and fourth line; vivka vijna mah asina; the shackle of self-error can be cut only
with the great sword of vivka vijna. Discriminative knowledge. Vivka means
discrimination; vijna means knowledge. vivka vijna means discriminative
knowledge. Discriminative between what and what: tma and antma.
And what type of knowledge it is; three adjectives are given.
majun; so maju means that which is pure, sacred; glorious. So with the glorious self-
knowledge; because it is dealing with the glorious tma. Why is knowledge glorious; because
the object of knowledge here is the glorious tma. Therefore the knowledge also is
wonderful; attractive. Krishna uses the word rja vidy rja guhyam; the most shining
knowledge; literally manju means beautiful; with this beautiful self-knowledge.
And second adjective is: itna; itna means which is sharp; so the word sharp will have to
be interpretted properly. In the case of the sword sharpness, means it should be sharp
enough to cut the shackle. A blunt sword cannot cut anything. In the case of knowledge,
what do you mean by sharpness. Sharp knowledge means clear knowledge. Just as we say
sharp intellect. It is not that with the head you can cut a tree. There sharpness means distinct
and clear. There is no vagueness. There is no doubt; and how do you know that knowledge is
clear. Any type of doubt, I must be able to answer. That is why we have got a process called
mananam, in which exclusively I allow my intellect to put all types of questions possible;
because vdnta is not a matter of belief. It is a matter for understanding.
Therefore during ravaam, for continuity I do not ask the question. Otherwise it will be
disturbed. Therefore during ravaam, questions are kept aside; and after the completion of
comprehensive teaching; then start mananam. Any question and every question including
the most fundamental question why should I accept the Upaiads. You can start from there;
perhaps the upaiads may be bluffing. Doubt can start there. For some after 25 years of
study, this doubt comes. Perhaps it may be conspiracy among all the sanysis. They do not
have any other jobs and they want to take the classes and therefore they have done like this.
You should go to a guru only and upaiad should alone be studied. Why should I accept
upaiad. From that onwards, every idea can be questioned. We have got book book, and
book, which will answer every blessed question. Not only questions from lay persons;
questions from philosophers; Buddhists who never accept vdnta as a means of knowledge.
We have tackled buddhism, we have tackled Jainism; because it is knowledge; they are
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thinkers. So ad nstikni and paja stika daranni; six system of philosophy who are
purely rationalists philosophers who do not accept vdas; five systems of philosophers who
accept Vda; and we can include modern science also. Let anybody ask any question, I
should be able to answer.
And when we go to advanced vdantik book, not only we can answer this question, for each
each question, we have got answers depending upon the level of the student. Why did
creation come? If somebody asks, the answer will be depending upon the questioner. Svmi
Chinmaynanda used to answer. So when he knows that the student is a little bit
cantankerous student whose intention is not learning but cornering; then he will say; the one
who has done the mischief go and ask that person. And then he will add, out of compassion,
when you meet that person, the question will not be solved; but the question will dissolve.
Therefore that is one answer. Thereafter, we have got layer after layer answers. The ultimate
being the Mnukya answers, in which we say that there is no creation; where is the question
of answering your question.
Thus for every question we have many answers; and when I am convinced; it is called what:
clear knowledge. hastha malakavat. That is why he has said here; clear; saaya rahita
jnna.
And how does one get that. Dhtu prasdna; to get that clarity, we require the grace of the
Lord also; dhta means vara ha; prasda means anugrahah; kripa; so dhtu prasdna;
which is a gift of the Lord; a blessing from the Lord. So thus the bondage can be cut only by
discriminative knowledge, which is beautiful, which is clear and which is the gift of the Lord.
Continuing.

|

||||
rutipramaikamat svadharma
nih tayaivtmaviuddhirasya |
viudda buddh paramtmavdana
tnaiva sasrasamlana ||148||
So a beautiful verse; an important verse; and verse which comprehensively presents the
entire gamut of spiritual sdhan. And akarcrya presents this because the previous
slka can confuse a person because we said jna alone gives freedom from bondage; one
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person may conclude that jna yga alone is enough; karma yga is not enough; one may
think. Therefore he wants to say that jna yga is impossible without karma yga; and
karma yga is: do you remember; is incomplete without jna yga. If you understand this,
99% of confusions in spirituality will be gone. Jnna yga is impossible without karma yga;
karma yga is incomplete without jna yga. The net result is everyone has to go through
karma yga and jna yga. That is why we have got four sramas; brahmacrya and
grhastha srama; taking care of pravrtti mrga; karma yga; vnaprastha srama and
sanysa srama; taking care of jna yga. Brahmacrya srama is preparation for karma
yga; in grhastha srama and vnaprastha srama is preparation for jna yga in sanysa
srama. So Svmiji, in that case, should we take Sanysa, do not ask me. You will get fear.
Whether you physically go through four rams or not, mentally one has to through four
rams and unless one gets a sanysi's mind, self-knowledge is impossible. Without a sanysi
mind, which we call as vairgya and detachment; freedom is impossible. And therefore
that karma yga preparation; jna yga, mka. That is what is presented here. A complete
slka.
So what is the first stage of sdhana. rutipramaika matihi; first one should understand
that vda alone is our guide in spiritual journey. This must be very very clear. Vda alone is
our guide in spiritual journey; all the material sciences can be useful for material purposes;
how to construct a hall; it is a material purpose and you can certainly consult an expert in
that field; but once it comes to spirituality or nanda and remember, spirituality means
nanda. Relative nanda is possible only through dharma; absolute nanda is possible
only through jna. Relative nanda, relative nanda means temporary nanda is
possible through dharma; absolute nanda is possible only through jna.
If you consider money and possessions are sources of nanda; all the monied people must
be happiest people. In fact the very money which they considered the source of nanda; the
very money becomes a bug; putrdapi dhana bhj bhti; akarcrya says many old
people are worried because of my money, the children are fighting among themselves. Who
should get what share? It is because of the money only they are fighting. If only I had no
money, they would not have fought. In fact, nobody would come also. It is a different thing.
So therefore, money can never be said to be a source of happiness. Possessions can never be
said to be a source of happiness, family can never be said to be a source of happiness;
because there are many people with family who are miserable, and who say that Svmiji
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please create an ram and I would come. ram has not come, before that candidates have
come! They have big waiting list. That is why I am not doing at all. That is a different thing.
Nothing in the world is source of happiness. There are only two sources of happiness;
dharma for apkika sukham; jna for atyantika sukham. Dharma also you get from vda
alone; because it is apourueya viaya; jna also you get through vda alone; Vda prva
bhga deals with apkika nanda through dharma; vda anta bhga deals with atyantika
nanda through jna. Vda prva bhga deals with apkika nanda through dharma;
vda anta bhga deals with atyantika nanda through jna.
Therefore through vda alone spiritual life; through spirituality alone nanda. We are very
sure. Therefore we have to have to vda as our guide, which is called radda. Because until
it works for me, I should have radda; otherwise how do I know vda will give me nanda.
Just as I have faith in my parents; that they are doing only good for me; the type of
education they give me, and the type of upbringing they give me; a child has got absolute
faith in the parents; child cannot afford anything else also. Just as I have got implicit faith in
my parents, akarcrya says thousand times more faith in the vda I have. That if you
believe, you do not perish. Nambinaal keduvathillai, which is the beginning of spirituality.
Accepting vda as the guide.
And that person is called ruti prama eka mathihi. Eka mathihi means conviction. Only one
thought; ekaa mathihi yasya saha eka mathihi. That is unwavering conviction in what? ruti
prama. ruti means vda; pramaa means a source of knowledge with regard to my life's
course; course of my life. This is first stage of sdhan. raddavan bhava. raddasya sowya.
raddavn labhyate jna.
And radda is something that should grow in my life. radda is a unique faculty or a unique
state of mind which I cannot logically develop; it should grow in me and therefore we require
an atmosphere for that. And that atmosphere can be given by only parents and teachers. A
child born in materialistic family; where the parents do not believe in the vdas in spirituality,
except in money, that the child will find it extremely difficult to become a vaidika. Therefore
vaidika kutumba word we use. A family which is in the atmosphere of vdic teaching. And
the society also.
If it is a materialistic society, all the time bothered about money-making and entertainment,
a child which is coming and growing in that society, has to do swim across the current to
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develop vaidika radda. If you say vdam, it will laugh. It would all look like cock-and-bull
story. Extremely difficult. And therefore it is the responsibility of the parents and teachers to
create an environment of vaidika radda; so that the child develops that. That is why we
give importance to family. Because radda has to be developed in early ages.
And once that radda has come, then what is the next stage. Svadharma nista. So first stage
of sdhan is svadharma anunam; otherwise known as karma yga; a religious life. It
always gives importance dharma and mka which does not consider artha and kma as
primary. Money and recreation cannot become primary. A society which gives importance to
money and entertainment is a materialistic society and in such a society, religion cannot
thrive. And therefore the life should be what? svadharma nia. In simple language, karma
yga anunam; otherwise called religious lifestyle.
And I am not going to go into the details. In my introduction, I talked about karma yga, in
which I talked about paja mah yaja. You remember that. A life style of paja mah yaja
in which I grow spiritually.
And how long that religious life should continue. Taya asya tmaviuddhi by following that
religious life, which includes ethics; we do not separate religion and ethics; that is why we
never talked about moral lessons before, because morality is one of the sub-divisions of
religions. So you do not have to say religious and moral life. I do not say that he is coming
and his hand also is coming. Hand is included in him. Therefore morality is involved.
Even spirituality is involved in religion. Spirituality is mka. Therefore religion involves

spirituality and morality; therefore religious life means values; religious life means mka as
the ultimate goal.
And how long that religious life should continue, if you ask, Taya asya tmaviuddhi
bhavathi. By that life, taya means svadharma niaya; nia means lifestyle; svadharma means
religious; religion; svadharma nia; through such a religious life style; tma viuddhi, there
will be purity of the mind; tma here means mind.
How do you know that; why can't we take it as Self; the satchidnanda tma. tma can be
satchidnanda tma also. How do you know; do you take a lot; or whatever it comes to
your mind at that time you take it; how do you know; that in this context of tma, that it is
the mind? We have to think and it will find; because akarcrya says by following religion,
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one will get the purity of tma; Satchidnanda tma need not get purity; why, because it is
always pure; you do not require karma yga to purify satchidnanda tma; because
satchidnanda tma was never sullied to get purified; and therefore the mind alone
requires purity. Therefore, taya asya antakraa uddhihi bhavathi.
Now the question is: how do I know that I have got purity. Like ISI. ISI; Indian standard
institution; quality control; like that; Svmiji do you have some centers in which the mind will
be tested and they will give certificate that the mind is pure. No more generic toxic fumes;
fumes means thought.
How do you know? We can put in different form; one form is one will develop interest in
self-knowledge. So the topic of self-knowledge become more and more attractive. Who am
I?; what am I doing hanging around; what do I want to attain through this life; where did I
come from; where am I going; is life a just eating and drinking and producing children and
dying; which animals do more efficiently. So these fundamental questions will begin to
attract my mind; the other things like artha kma will be there; I may even enjoy them; but
they are no more primary attractions in life. That is the time of vairgya; that is the time of
citta shuddhi; So taya tmaviuddhi asya.
So suddenly in the newspaper, spiritual talk wherever it is reported, it will fall in your eye;
even though in Madras all the time there has been spiritual talks which can be seen in the
Engagement columns; there are some people who have been teaching vdnta for sixty
years in Madras. 40 years; 30 years before it did not fall in my eyes; bumber sale only fell.
20% cut; you buy 2 shirt; one pant free; all these fell in my eyes. About Gt discourse, even
with the big banners, it never fell in my eyes.
What is that, which changes my perspective. The same world; the same people; the same
scriptures, everything was there; that transformation is called citta shuddhihi.
Then what happens? Viudda buddhe paramtma vdana. So once a person has become
Viudda buddhi, pure in mind, or to put in technical language, sdhan catuaya
sampannasya; what is the next stage; paramtma vdana; self-knowledge; vdnta ravaa
manana nidhidhysanam will become primary pursuit. So thereafter also, artha is there;
there is pursuit of artha; pursuit of kma, pursuit of dharma; may be there, but they all will
become what? subservient. My mind is not obsessed with those things. They are all there to
be taken care of; but I cannot dwell upon them all the time. Timely we eat; we know eating is
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important; do you think of eating all the time. So after breakfast, do you meditate on what
will be there for the lunch; lunch finished; do you mediate on what is there for the dinner.
Dinner over; what is there for tomorrow's breakfast. Some people are there. They live for
eating. It is a different type. We do not do that. So when I have to eat, I eat. At other times, it
does not obsess the mind. Similarly I have to earn money; and I have to have some
entertainment; and I have got pj and other things also; but what pre-occupies my mind is
something higher.
And for such a person, jna yga occupies the mind; which is called paramtma vdana.
Paramtma means paramtma. And vdana means knowledge. Self-knowledge; the pursuit
of self-knowledge; otherwise called jna yga is the second stage.
So can you see the whole thing now. First accepting vda as the guideline; next is following a
religious life of karma yga to purify; then following a philosophical life of jna yga;
getting tma jna; this is spirituality. And how long it will take? It is not, Svmiji I did
karma yga yesterday, today jna yga; tomorrow I am jni; it is not half a day or one day;
it is almost life-long. In fact it is not life-long; in fact if we got interest in Gt now, or in
Vivkacmai now, it is because of an appropriate life; not only in this life. If in the fiftieth
year, you have some interest in Vivkacmai, do not think that up to the fiftieth year, you
were doing dharma. We have done it for anka janma samsidda, tato yaati pargati.
Therefore it is a multi-janma process; So viudda buddhe paramtma vdana; self-
knowledge takes place; tnaiva; and tna means paramtma vdanena; by that self-
knowledge, and eva he puts only. Very very careful he is. By that self-knowledge only.
Therefore you cannot say, you practice jna yga, I will practice bhakti yga; they have
beautifully divided; you all go in that route; we all will go in this route, etc. Svmiji calls it
four-path philosophy. And let him go through karma yga; saying that they will all bracket
us.
And they think that we are fools unnecessarily going through the dry path of knowledge,
which is full of corns and big holes and all those things; whereas we do not have to do
anything, except shed tears, thinking of the Lord, mka will come. akarcrya says:
nothing doing; that are all concentrated confusions; tna eva; jnna va sasra samla
na; through jna alone sasra n will take place. Sasra means bondage;
bondage means what? self-error;
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atasmin tatbuddhi prabhvati vimudaaya amata; vivkabhva vai spurathi bhujage rajju
diana.
He defined bondage as self-error. That self-error will go away only with knowledge. And that
too how? Samoola na; the error will go along with its cause.
What is the cause of error; what we have said; ignorance. So sasra can go without
knowledge also; but when it goes without knowledge, it is like what; cutting a tree. That is
why when a person goes to meditation without studying the scriptures and enjoys samdhi,
we call that samdhi enjoyment as antha samdhi; antha samdhi means blind samdhi;
blind samdhi means what; he enjoys non-duality along with ignorance. Ignorance is not
gone; because he has never studied the scriptures. Therefore as long as he is in Samdhi; he
will enjoy bliss; and once he comes out, it will go away.
Therefore samdhi can give sasra n; but samdhi cannot give sasra samla na. It
cannot give. Sleep can give sasra na; but sleep cannot give sasra samla na.
Pralaya can give sasra na but it cannot give sasra samla na. Even drugs can
give sasra na. They say you get a euphoria; very nice experience; it is almost like
nirvikalpaka samdhi, they say. So a person may get extreme bliss in drugs also; that is also
sasra na; but it is not sasra samla na. Sasra samla na if it should come,
what should be done. Attend the classes.
Continuing.
The following verses are not in a very clear metre; not easily chantable nature; therefore I will
chant like prose.
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kairannamaydyai pacabhirtm na savrt bhti |
nijaaktisamutpannai aivlapaalairivmbu vpstham ||149||
akarcrya has written many verses or prayers on various deities; one prayer that he has
written is Govinda aakam, which is almost vdantik type of prayer. Satyam jna
ananta nityamanka paramka. Even MS Subbhalakshmi has sung and popularised
that prayer with a cassette and a metre of that slka and this slka is the same. So if you
know how to chant that, you can use that metre to chant this slka also. Otherwise use your
method of prose. If you want to sing and do not know how to sing, it is a problem for
everyone; so chant like a prose.
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So with the previous verse, the sixth question also has been answered. Katham vimka;
And what is the means of liberation. Jnna. Jnt va vimka.
And now akarcrya enters to answer the seventh and final question; and that is tayr
vivka etat uchyata. How can one discriminate between tma and antma; what is the
process of tma antma vivka. This is the seventh and final question. And akarcrya
answers that from this slka 149 to 211. 149 to 211 is tmantma vivka.
Now this tma-antma vivka is done by using a particular method. tma antma vivka is
done by using a particular method. The method is based on the following facts; tma
happens to be extremely subtle entity; tma happens to be extremely subtle entity by which
we mean it is not easily comprehensible. So skmatva nma durvijyatvam. Sukmna
jtum akyatvam, difficult to comprehend.
And why is tma difficult to comprehend. It is not available for any sense organs; it is not
available for even reasoning; nai tarka mathirapanya. Therefore sensory perception
cannot help me; logic cannot help me; mathematics cannot help me; experimentation cannot
help me; we say even meditation cannot help you because in meditation you may experience
varieties of things and whatever you experience is what? the experienced objects and we are
not talking about the object at all; it is apramya, achinthyam; and therefore it is athi
skmam; incomprehensible.
And if I have to grasp a subtle tma; I have to make the grasping intellect also subtle. A tool
used for subtle operation; also must be subtle tool. If you want to do an eye surgery; and
you want to use an axe for that; which is used to cut the trees; using that for eye surgery;
what will happen; eye will be lost; so microsurgery requires micro tools; laser is required.
Therefore, the quality of the tool depends upon the quality of operation; therefore tma
jna requires sensitising the intellect; making the intellect also subtle.
And for that what do we do; initially we take antma itself before going to tma; as a training
ground we take antma itself and divide the antma into gross and subtle parts. Even before
going to tma; antma level itself we try to understand the grosser part of antma; and
subtle part of antma; and when the mind learns to dwell upon the subtler part of antma;
the mind is sensitised. The mind is made subtle. Once the mind has been made subtle, you
can use the mind for tma and therefore what is the first stage. Grade the antma in terms of
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its subtlety, Even before going to tma, grade the antma; antma means the objective world
itself into subtlety, in terms of the subtlety.
And first dwell upon the gross antma; then go to the subtle antma; and then go to the
subtler antma and thereafterwards we can see. And therefore the first stage of vdantik
stage is classification of antma in terms of its grossness or subtlety and this classification is
done in two different ways; one type of classification is called arra traya vibhga.
One type of classification is called arra traya vibhga. Classification into three
bodies.
And another type of classification is ka pajaka vibhga. Classification into five
kas.
And what is arra traya vibhga. That we have already done. Stla arra; skma arra;
kraa arra. Learn to dwell upon stla arra; be physical-I for some years; I am the
body; keep this notion for some years; dress well with ornaments etc. hairstyle etc. nothing
wrong; be a physical personality. Then after some time, grow to emotional or intellectual
personality. You see scientists; they do not bother about the hairstyle; because they are not
the physical-Is; they are emotional or intellectual-is; that person has got a subtler intellect;
why, because, he is no more bothered about his grosser physical personality; he is bothered
about what he knows; intellectual personality. And thereafterwards kraa arra; a person
must have a still subtler mind to understand.
And this method of travelling from grosser to subtler level is called arundathi darsana
nyya; have I talked about it here; Arundathi darana nyya; otherwise called ka-candra
nyya; travel from grosser to subtler plains. Even when the mountaineers want to climb the
Everest. They should not climb fast; because at each height, the environment is different; the
terrain is different; the atmosphere is different; the temperature is different. Therefore they
have got four or five camps before 5000 feet they stay for some days, because the heart,
blood, lung and the pressure, and even the rarified atmosphere, I should acclimatize it
seems; just simply die. Then go to 10000; acclimatization; 15,000 acclimation, 20, 25. Everest
is 29,000. So if Everest climbing requires acclimatization, climbing the self-knowledge peak
requires mental acclimitisation; which is done by using this Arundathi darana nyya; the
arra traya vibhga; we have already done.
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Now akarcrya is going to do; which is paja ka vivdha; which he is introducing

from this slka, which we will see from the next class.
Hari Om.
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056. Verses 149 to 152
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kairannamaydyai pacabhirtm na savrt bhti |
nijaaktisamutpannai aivlapaalairivmbu vpstham ||149||
akarcrya has now come to the final question of the student; the seventh question; in
which the student has asked for the method of tma antma vivka. Tayor vivka kathametat
uchyatham. First statement in the 49th slka . Tayor vivka means tma antma vivka and
as an answer to this question, akarcryachara wants to elaborately deal with the paja
ka vivka.
Even though akarcrya has dealt with this topic previously in the name of arra traya.
akarcrya wants to introduce paja kas also and therefore, as an answer to the antma
arra traya was introduced; as an answer to tma antma vivka; paja ka is introduced.
And I was discussing the significance of paja ka vivka in the last class. The tma happens
to be extremely subtle and therefore the intellect which has to grasp or understand this tma
also has to be a subtle instrument. The subtlety of the instrument depends upon the subtlety
of the job in hand. To do micro-surgery on the eye, we cannot use the ordinary knifes and
blades; they have to invent laser surgery. Similarly, here also our mind is generally gross;
that gross mind can never grasp the subtlest tma and therefore the scriptures to prescribe
some method of making the mind subtle. And what the scriptures do is: the scripture divides
the antma itself into a gradation of subtlety. So just as a tennis player before going to the
original match, he plays the game with his coach; a partner is there. Similarly, at the antma
level itself, we learn to sensitise the mind. And for this purpose, antma itself is subdivided
in the order of its subtlety.
So arra traya also is skma tratamya; tratamya means gradation; skma

tratamya means gradation in subtlety. So if you take the three bodies; the physical body
is gross; subtle body is subtle; causal body is extremely subtle at antma level.
And that is why a Tatva bdha student often says: even after study of tatva bdha 10 years
before, Svmiji, this kraa arra topic in Tatva bdha is the only thing not understood.
Now, kraa arra is antma; and it is the subtlest form of antma. If a student finds
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difficult to understand, the subtlest form of antma; then what to talk of tma which is
subtler than what? the subtlest antma.
And therefore a student has to necessarily train his mind in understanding subtler levels of
antma and this methodology we call Arundathi darana nyya or ka chandra nyya. I have
discussed this nyaaya before and I do not want to go to the same topic again. OK. So you
remember.
So these paja kas are nothing but antma or the three arras themselves further
divided into five kas. Stla arra is called annamaya ka; skma arra is subdivided
into pramaya, manmaya, and vijnaaya. All put together is skma arra; and kraa
arra is renamed nandamaya ka. So stla arra and annamaya ka are synonymous;
kraa arra and nandamaya ka are synonymous; skma arra alone is subdivided
into pramaya, manmaya and vijnaaya; based on the icch akti, jna akti, kriya
akti.
Skma arra's kriya akti is called pramaya; skma arra's icch akti is called
manmaya; the skma arra's jna akti is called the vijnaaya. And they are graded
in these levels because jna determines the desire; desire determines the action.
What you know will determine the type of desire, because you cannot desire; you cannot
desire what you do not know; therefore knowledge influences the desire; desire influences
the action; therefore knowledge must be subtler and desire must be less subtle and action
must be least subtle. Therefore pramaya; then subtler than that manmaya and subtler
than that vijnaaya. So thus we have got three arras themselves subdivided into paja
ka; and this paja ka tma vivka. Paja ka together meaning antma we are going
to get paja ka tma vivka; differentiating tma from the paja ka.
This we saw in Tatva Bdha while defining tma stla skma kraa arrat vyathiriktha,
avastha traya ski; paja ka vilakana; sacchidnanda svarpa sanyas siddati; sa tma.
Paja ka vilakaa.
One word is there in Tatva Bdha and that one word in Vivkacmai becomes a huge
topic from verse No.149 to 211. Count the slka s yourself. 51 + 11 = 63 verses dealing with
one word; what; paja ka vilakaa. This is the topic for which the akarcrya gives the
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introduction in these verses. Actual paja ka vivka has not started; he is introducing the
topic of paja ka vivka.
So therefore he says, verse No.149, tma kai samvrutha. tma is covered by the five
kas. Pajabi kai. And because they encase the tma as it were, because they serve as
though an enclosure of the tma; they get the name ka; kavat acchadakatvat ka. So
what does a case do. Suppose you have got a spectacle case. You can look at it in two ways:
one is it contains your spectacle; it serves as a holder of your spectacle; it serves as a
protector of your spectacle. These are all the normal ways.
And also it covers the spectacle from your vision and therefore the spectacle case vrti;
covers; because of which you are not able to see the spectacle. Similarly, the paja kas are
called encasements, because they cover the tma.
Therefore he says, pajabhihi kai; tma savrta. tma is covered. And what are these
kas; annamayadai; annamaya ka, etc. And what is this etc. You know the answer;
pramaya, manmaya, vijnaaya and nandamaya; by these paja kas tma is
covered.
Therefore what? Na bhti. Because of the covering, we are not able to recognise the tma.
So if covering is an obstacle for knowledge, if covering is an obstacle for knowledge, what
are we supposed to do. Remove the cover, which is called dis-covering. Therefore what do
we do; what are we to do; dis cover. Thra aiyakardha; thus sang Thyagarjaar. I do not
know whether I am pronouncing Telugu properly. Oh Lord, Tirpati Venkataramana, Oh Lord,
this ajna veils the paja ka veil is covering my vision; covering you; you please give me
daranam. And how does Lord give the daran; by removing the cover. Anyway,
pacabhirtm savrta san na bhti
And what is the beauty here; the kas are born out of what: he says nija akti samutpannai.
The kas which are born out of the very akti of tma. So nija here means tma; the kas
are born out of tma; and they cover the very tma itself. And what is the akti of tma; this
is called ajna akti; which has got varaa and vikpa. Otherwise called mya akti;
mya or avidy is called akti. We have seen earlier when describing kraa arra; we said
kraa arra has different names; We called it avidy, we called it mya; we called it akti
also. Therefore, nija akti means ajna rpa tma akti; mya rpa tma akti. From that
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akti are born the kas; and having born out of tma; they should be grateful to the tma;
should it not? Instead of being grateful to the tma; they overshadow; cover the tma itself.
And akarcrya wants to give an example. Because example only makes things clear.
Something born out of something covering the very source itself. Previously he gave an
example. I do not know whether you remember. Something born out of something covering
its very source, he gave the example of clouds;
bhnuprabhsajanitbhrapakti
bhnu tirdhya vijrmbhat yath
tmdithakrtirtmatattva
tath tirdhya vijrmbhat svayam ||142||
The clouds are born because of the Sun and the clouds cover the very Sun itself; because of
whose grace they are born. Now akarcrya wants to say, I am not confined to one
example. I can give you any number of examples. Very creative mind; and all examples are
from nature.
He gives another example. On a pond or a lake, the moss is born; moss or pi; whatever it
is; and what is the source of that moss; what is the nourisher of the moss; the water; and this
moss, which is born of water, covers the very water itself. From distance it appears as though
there is no water. Sometimes it becomes dangerous also. They nicely drive the car or walk
and fall into the same. Therefore he says: aivla paala; aivla paala means a sheath of
moss; aivla means moss; paala means a thin sheath; and by this sheath of moss; abu
iva; avrtham we have to supply. Just as the water is covered. yatha abu, abu means water;
that is why lotus is called abuja, born out of water. So just as water, and where is that
water, not in the glass; it will not come there; therefore it is vapistha abu; in the river
also it will not come, because river is flowing; therefore he wants to put a condition;
vapistha abu; vpi means a pond or well; stagnant water. So just as stagnant water in a
well or a tank is covered is a sheath of moth, which is born out of the water itself; similarly
the tma is covered by a sheath of antma or paja ka, which is born out of the tma itself.
Continuing.
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tacchaivlpanay samyak salila pratyat uddham |
trsantpahara sadya saukhyaprada para pusa ||150||
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So if you have to discover water, what should you do; we have to remove the aivla paala.
Therefore he says: tacchaivlpanay sati; sati saptami; suppose a person removes that
sheath of moss, aivlpanay, remove it; put aside; then what does he see: uddham salilam
pratyat; the beauty is aivla cannot pollute the water; it only remains on the top and
covers; once that is removed, that is good and natural water; healthy water only.
Therefore akarcrya adds: uddham salilam pratyat. And when he writes the word
salilam, he is keeping in mind what: when we study the example, we should not forget the
original; i.e., intelligent reading. If you forget the original, two problems will come. You will
not extend the example where you should and also the second worse mistake is that you
may extend the example to what you should not. So therefore, original should be
remembered always. So salilam means tma; here also he uses the word uddham; in the
case of tma also, it is uddha tma. That he will give in the next slka; but I am impatient
and therefore saying now.
And not only that, trsantpahara; that uddha jala removes the pain caused by thirst;
santpa means pain; discomfort; uneasiness; born out of what; tr; tr means thirst; a
person who has walking; now only you are keeping bottles and bottles in the car and
travelling; in that days they used to walk; and they had to depend upon the natural sources
of water only; and this person has been looking for water; he has not seen at all; even though
water is close by; but because of the moss he did not see it; and when he came nearby,
because of his natural experience; he knew that it is water with a thin sheath of moss and
then he is so eager; removes it and drinks repeatedly; and the thirst which has been afflicting
him for hours together. You will experience all these only when we walk. Now we do not
have any chance to experience hunger; because if there is a gap between eating, you will
know what is hunger; we do not know thirst. Therefore this person drinks that water; what
type of water; tr santpahara; hara means the remover; the water which is the
remover of the pain of thirst. And this also is a very significant adjective which has to be
extended to vdnta also; because the word tr has got meaning. One meaning is the
thirst for water; and another meaning is thirst for sense objects; desires, craving; yearning;
inordinate craving. That is necessary; this is necessary; howevermuch you get, the mind is
empty and bankrupt; that thirsty bankrupt mind, which wants to get more and more and
because of which there is santhpa; because a mind which he has got desire is burned;
tpa also double meaning; the duka in the mind also means tpa; burning is also called
tpa; Krishna compares desires to fire in the third chapter. So dupra analnaca. Desire
is compared to fire, which burns in the mind, which causes pain.
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Now this tma discovery will do what; trsantpahara; all the cravings are gone;
|
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prajahti yad kmnsarvnprtha mangatn |
tmanyvtman tua sthitaprajastadcyat ||2- 55||
Therefore uddham trsantpahara salilam is a very very thoughtfully used expression.

OK. And another beautiful thing; after drinking water how much time does it take you to get
this trpti. Suppose you are thirsty and you have taken water at 2 0/clock. Thereafter when
will the trpti come; at 5; or 6. As even you drink you get that nanda. There is no time gap
between drinking the water and enjoying the fulfilment. Similarly between jna prpthi and
paripra trpti, there is no time gap; as even you come to vdnta; you will get trpti. And
therefore he uses the word: sadya; sadya means ; sadya; in Sasrkt, there is a
visarga here; sadya means what; instantaneously; jna and mka are simultaneous.
And once that tr is gone; what is the inner condition. saukhyaprada. This you will
yourselves understand. These are all adjectives to water; adjective to water; water is pure;
water is remover of thirst, immediately; and water is the giver of saukhya.
How are you, if someone asks; you can say saukhya, from your innermost heart. All people
will say ; in the letters and phones, etc. initially and then start
scolding, etc.; because it is a formality; we have to start with ,
. etc. That first line; thereafter you cannot read.
This is not superficial verbal saukhya; a saukhya which comes from the innermost heart.
And what type of saukhya; at least the saukhya oming from this water drinking is relative
saukhya; but the saukhya coming from the jna is the highest. Therefore he adds the
adjective para saukhyaprada; it gives great trpti; paripra trpti. That is why they say:
anna dhanaam and jala dhaanam are superior because, if you give money, any amount you
give, that person may not say it is sufficient. They may say OK; OK. And in that OK itself the
unsatisfied nature is known. But in annadnam; even the greatest glutton; at least after 50
laddus; not one or two; atleast after 50 laddus, he will say prm and sit with the hands and
head bowed down upon the banana leaf. Do not serve more. So this is one thing where
paripra trpti we can give; that is why they say;
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,
na anndaka samam dnam, na dvadaya para vrtam |
na gyatry par mantra, na mtur daivatam param ||
Na anndaka samam dnam; Nothing equal to anna dnam and udaka dnam; you know
why, in annam and udakam, we can get what; paripra trpti. Therefore he says; param
saukhyaprada; total trpti; for whom: for pusa; for this thirsty man and weary traveller;
you have to extend to the sasra. He is thirsty because of eternal travel and sasra is also
traveller; ; cinema title and all you would remember well.
. So this is example.
Now akarcrya has to extend it to vdnta. We are all thirsty and wearied dragging
travellers. Pulling. If asked how is life; you say: ; in all languages it will be similar;
; so that traveller.
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pacnmapi knmapavd vibhtyaya uddha |
nitynandaikarasa pratyagrpa para svayajyti ||151||
In the same way, just as the moss was covering the water; and because of that he could not
drink and get the fulfilment; and he got the fulfilment only after removing the moss;
similarly, the moss of paja ka has also to be negated; removed; and one should enjoy the
pratvam of the tma. That is the drnta he says.
Similarly, pacnmapi knmapavd; suppose the seeker negates the paja kas,
apavda means negation; apavdsati; sati saptami; then what happens; aya uddha
vibhti; just as there uddha salilam was available, similarly here also aya uddha tma
vibhti, the pure self becomes evident. There uddham jala, here uddha tma.
And what type of tma; there for water he gave so many adjectives, glorifying the water; and
here the tma is equally or more glorious. There the water is very very tasty water; here also
tma is what; nitya nanda ka rasa; tma which is uniform; and eternal happiness. So
uniform means unadulterated; pure, unmixed with sorrow. So ka rasa; homogeneous mass
of nanda; which is nityam, eternal. And pratyagrpa; which is the inner essence of
everyone; pratyag means inner, rpa means svarpam; pratyag svarpam yasya saha;
pratyagrpa; which is the inner essence of everyone; para; which is the ultimate essence of
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substratum; and which is svyam jyti; which is self-effulgent. Therefore, self-evident. So

therefore what is our job now. The paja ka apanaya and owning up the beautiful tma.
But before going further, we have to note a point very clearly. The example says that water is
covered by moss. And extending the extending the example, tma is covered by paja ka;
but we should remember this is only a figurative covering; because really speaking tma
cannot be covered by anything, in literal sense of the term.
Why do we say tma cannot be covered. Because of two reasons: one reason is tma being
infinite; the cover should be as big as the tma or to be precise, the cover should be bigger
than the covered; I have told you before; in winter season if the blanket is exactly as long as
your body is; you will have problems. If the head is covered; the leg is out; and if the leg is
covered; the head is out. You get so wild; so the blanket should be bigger than the person.
So if tma has to be covered, we require something infiniter; there is no such thing as
infiniter; this is reason No.1.
The second reason is tma being the very consciousness; it is all the time evident; it can
never be covered; because everything else becomes evident because of the tma only.
Everything else becomes evident because of the tma only; just as the hand cannot cover the
light; because it is because of the light that the very hand has become evident; therefore how
can I say the hand covers the light. Therefore everything in the creation, including ignorance
is becoming evident because of what; consciousness. So if I ask you the question: do you
know French: you say I do not know. Then I ask you the question; do you know that you do
not know French. Careful. What was the first question: do you know French; you say I do not
know. My second question: do you know that you do not know French; that means do you
know that you have French ignorance. Do you know you have French ignorance; what will be
your answer. You know that you have French ignorance. You know you have got vdnta
ignorance; that is why you come to the class to remove vdnta ignorance. If you are
ignorant of something and ignorant of the fact that you are ignorant, no colleges will have
students. No teachers will have any work. The teachers get students because the students are
aware that they are ignorant of that subject matter. Therefore ignorance is known, because
of what; that consciousness and therefore there is nothing which can cover the tma.
Then how can you talk about the paja ka covering the tma. We have to interpret the
"covering" in a different way. What is that? Because of their intimate availability, because the
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paja kas are so intimately available to me, unlike the external world, they are so intimately
available to me; that they serve as objects of identification.
By becoming intimately available to me, they become object of identification and what is
that: I identify with the body; and mistake the body as myself. So they become the cause for
error; self-error; they become the cause for abhmna; and when I develop abhmna with
them, that is I am the body or I am the mind, or I am the pra; the very abhmna makes me
disown my nature. Just as my absorption in sleep makes me lose sight of my waker nature;
my absorption in the movie, makes me lose sight of what: lose sight of what; the screen; the
paja kas become the source or cause of abhmna; and then in the process I disown my
original nature. Therefore figuratively I can say that the movie is covering the screen. So
movie is covering the screen; can we take it literally. Movie cannot cover the screen; because
as even you are watching the movie; you are seeing what? you are seeing the screen only.
The screen is evident when? before the movie, during the movie or after the movie; all the
time you are watching the screen alone; it is ever evident; nothing in the movie can cover the
screen. If at all covering can happen, it is only by distraction. Similarly, when I say I: two
things are evident; when I say I; two things are evident; one is the consciousness; that is why I
say that I am a conscious being. Consciousness is also evident; the body-mind-complex is
also evident; but which wins the game. Like two neighbouring shops; both shops trying to
get the customer. If you go to some shops; especially in the north India; Kasi; etc. they will be
standing outside and call you in; in Kasi, Amernath, etc. Oh My God; Shops and I was just
going, Saree shop, he is calling come, come!! Then I told him what is the use of calling me,
my students are coming behind; call them; they may buy.
Then he gave me an answer which was shocking and pleasant surprise. Said that if you enter
my shop, it will be blessing. See how the culture. He does not know what type of Svmi I am;
because all kinds of svmi s are there; he does not know; only kvi; and I even do not know
whether he is a Hindu or Muslim; I do not know; He says; let your blessed feet fall in my
shop.
So there what I want to say that each shop they are trying to pull the customer in; tma also
is there; paja ka is also there; which wins you know; not the tma; paja ka tells me:
identify with me; identify with me and we fall for the advertisement of paja kas, because it
is attractive; bumper sale, reduction, all these the paja kas says. Therefore instead of
claiming I am of the nature of consciousness, I claim that I am so many years old; this is my
educational qualification; this is my husband, this is my wife; this is my gold-medalist son;
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see the abhmnam; because Mya is m hini; why is it called mohini; because it has got
marketing strategy.
The Poor Brahman does not know; aabdam; asparam; arpam avayaya. No marketing; No
vdantin knows marketing. And therefore what is covering; the covering is only distracting.
Just as I gave the example, here two things are evident; what are the two things; I think now
you will not do the mistakes; what are the two things; light is also evident; hand is also
evident; because of the light alone, hand is evident; but in the first class I ask: what is here;
what will you all say: you will say hand only. We will never say hand and light; you will never
say light is evident.
Similarly, when you say I, caitanya is also evident all the time; body is also evident; and in
fact because of the caitanya alone, body is evident. Even when the body is not evident in
dream and sleep caitanya is evident. But we never claim that I am caitanya svarpa.
The pajaka will cover the heart and therefore what is the removal of the paja ka; you
do not destroy or remove the paja ka; removal of paja ka is equal to removal of paja
ka abhmna.
So we only remove paja ka abhmna. That is called paja ka removal. ka apavda

nma, ka abhmna apavda.
And what do you mean by abhmna. MISTAKING THE KA AS I. It is called abhmna.

Mistaking the ka as I. You may not say I am the body. You may not say that. But when
you say I am getting old, indirectly it means what: I am the body. I am fair; I am dark; I am fat;
I am lean; so you may not directly so I am the body; every transaction indicate the basic
abhmna that I am the body. So if we leave that; I am the mind; or pr or I am going to
vijnaaya ka; I just hover around the paja ka alone; dropping the I in the paja ka
and owning up of the koi tma. That is what is called here paja ka vivka.
So incidentally, the word ka is given two meanings by the crys; one the rough
translation it is a case; spectacle case; nice case; literally meaning of ka is a case. In
English also, case. In Sasrkt ka; very closer. Why is it called a case? What is the reason?
What is the significance. Some crys say that it is called case because just as a case covers
the content, similarly paja kas cover the tma. Acchdakatvt ka; this is some
people's interpretation.
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And I said in this interpretation, there is a problem. What is that problem? We may think
literally tma is covered. Many people even now, they think that thoughts are covering the
tma. In the spiritual field, till now, people think that thoughts are covering the tma; and
they take the yga stra is prescribing citta vrtti nirodhaha.
And you know how they interpret; thoughts are covering the tma; and therefore what
should you do; just as removing the moss; in meditation what should you do; the moss of
thought you have to eliminate; you have to go to the absolute stillness; and when the last
thought is gone; you will have face to face; what? tma.
Therefore even now people are practising thought removal meditation to come across the
tma. By removing the thoughts, will come across the tma? You will not; why? The one who
wants to come across; the comer-across; is the tma. And this tma is evident after
removing the thought; or during the presence of thought. tma is evident when: after the
thought is gone tma comes out or or when the thought is present tma is there?
Even when the thoughts are there; tma, the consciousness is evident; because of that alone,
the very thought is evident. Why should I remove the thought? We do not require to
remove the thought in Vdantik meditation; but if the thought removal meditation concept
gains which is because of the misconception that thoughts are covering the tma. And it is
because of defining the ka as "cover".
And that is why akarcrya does not define the ka as a covering principle. When he
wants to talk about the significance of the word ka, you know what he says: just as a
spectacle or knife is available in the case; where is it available; where is the spectacle
available; in the ka; so the ka is the place of availability. Similarly the all-pervading
consciousness is available in the paja kas as the ski caitanya.
Therefore ka does not signify covering. ka signifies availability; this is akarcrya. So

covering expression can create problem and that is why some people question whether
Vivkacmai is akarcrya's or not, because here the word "covering" is used, which
akarcrya does not use, because covering word if you use, what will be your tendency.
All these have to be removed and we will be searching for the tma. So therefore, if you use
the word "covering", we should understand as what: as though covering by distraction; but
really speaking, no covering of the tma. Now also you are hearing my talk, because of what:
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consciousness; it is ever evident; jgrat svapna suuptiu sputatharam y:'sau samujjrmbhat.

In Kenopiad, prathibhotha vithidam matham. To enjoy the tma, why should you need to
go to samdhi; in every cognition, consciousness is evident.
And therefore ka has got two meanings; that which covers by distraction; and that in which
tma is available. Of this which one is better; the second one is better. The first one is OK;
but we should not take the literal meaning.
Hari Om.
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057. Verses - 152 to 154
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tacchaivlpanay samyak salila pratyat uddham |
trsantpahara sadya saukhyaprada para pusa ||150||
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pacnmapi knmapavd vibhtyaya uddha |
nitynandaikarasa pratyagrpa para svayajyti ||151||
akarcrya has come to the final question of the student: thayor vivka katha mesha
uchhyataam. How can one distinguish tma from antma. And akarcrya wants to do the
tma antma vivka; in the form of paja ka vivka. That is antma is divided into five
kas, known as paja kas; and tma is paja ka vilakaa or athithaha. We can call as
kosi; just as dha-dehi like that; for ka you can say kosi; but it is not generally said; but we
can say that. So paja ka represents antma; kosi represents tma; ka-kosi vivka he
wants to do. And he has introduced the topic in these verses; beginning from 149, he has
introduced the topic of paja ka vivka; by giving the example of water being covered by
the water moss. So when the moss is there; even though water is there, one is not aware of
that; when the moss is removed; the water is available; and that water is tr santhapara;
sadya soukya pradham. Similarly, the paja kas are encasing the tma as it were;
covering the tma as it were; when one negates the paja kas; what is left behind is the
koi, tma. And therefore every spiritual seeker should do paja ka vivka. That idea he
tells in the next slka. We will read.
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tmntmavivka kartavy bandamuktay vidu |
tnaivnand bhavati sva vijya saccidnandam ||152||
So he says paja ka vivka is not an optional thing; it should be done by all the people,
who seeks freedom from bondage. tmantmavivka kartavya. So this tma antma
vivka; to put in simple language, consciousness matter vivka; discrimination should be
done by whom; vidua; by intelligent people, who have discovered the human problem. He
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uses the word vidua because, only the intelligent people have discovered the problem as
self-ignorance. The unintelligent people also are seeking the same thing.
All human beings are seeking mka alone; but the only difference is: some people know
that we are seeking mka; some people do not know that we are seeking mka. And
those who have not known this fact; they have not diagnosed their problem. And as long as
the problem is not diagnosed, even though the disease is there, the medicine is not taken.
The medicine is not taken not because it is not required, but its necessity is not understood.
Two people have the same disease and both require the same medicine; one person has
discovered the disease and the solution; therefore takes the medicine, whereas the other
person has not taken. Similarly, all the people are seeking nanda and all the people
require nanda tma jna alone; but all people do not know; therefore they require,
artha; kma, dharma, veedu, val, kuzhanthai, kuttikal; all these can be added; all these
things they seek; not being they want; but because they do not clearly know what they want.
And intelligent ajnis are those people. They are aware of their ajna.
Unintelligent ajnis do not know their ajna. Intelligent ajnis know their ajna; such
intelligent people, here the word vidu does not represent the jni. very careful; here the
word vidu does not refer to a jni; but it refers to an intelligent ajni. An intelligent
ajni. An intelligent seeker. Sdhan catuaya sampanna adhikhri is called vidu here.
By such a qualified seeker, who has diagnosed the problem, the tma-antma vivka is to be
done for what purpose. That also akarcrya wants to make clear. We have got water
problem. That would not be solved by vdnta. What has to be done for water problem, that
has to be done. If there is no power, electricity, what has to be done has to be done. Vdnta
will not solve all those particular problems, but that banda muktay, for freedom from
bondage. Bondage means what, the sense of limitation; sense of location is bondage. That I
am a finite human being.
And why does this banda or this bondage come. If you remember, akarcrya had defined
the bondage as athasmin sadbuddhibi; I hope you remember. Bondage can be defined in
several ways; but akarcrya has defined bondage as mistaking the body as myself,
because of the self-ignorance. Ignorance-born-error is bondage; the error being mistaking
the body as myself.
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And here the bondage is mistaking the five kas as myself and since every ka is limited,
identification with the ka makes me feel limited. As annamaya I am limited; as pramaya
limited, manmaya limited. This sense of limitation is called banda and bandasya mukti
here mukti means what; giving up or dissection. So banda muktaye means banda naya;
bandasya tygya; banda nivaraya; banda nirakya, iti artha.
This is a peculiar Sasrkt. Normally we talk about the liberation of the seeker; puruasya
mukti we talk about. Here we are talking of about the puruasya mukti; bandasya mukti.
So you should not ask whether banda gets mka; you cannot take that meaning here; here
mukti should be translated as giving up; tyga; banda mukti means banda tygya. OK.
By removing the bondage, which is in the form of error, what benefit do I get? OK. After the
study of vdnta, I know that I am not matter; I am consciousness. What is the use? Will my
problem continue? akarcrya answers. Tnaiva nandi bhavathi. THIS SHIFT IN I IS THE
SHIFT FROM SORROW TO FULL NANDA; FROM LIMITATION TO PRATVAM. Because according
to vdnta, sorrow is the sense of limitation. I have told you often, whenever somebody is
sorrowful, we ask the question: what is your deficiency; ; means ;
lacking; what are you missing. That invariably he will talk about what are the things he is
missing. Either he will say: I am missing health. Always headache. Health missing; or some
people I am missing love from my son or daughter or someone.
Therefore any sorrow is in the form of missing something. Apratvam dukha; na alp
sukham asti. Chndgya says: alpatvam is dukha; pratvam is nanda. Therefore as
long as I am limited, I am sorrowful. When I own up the limitless tma, Tnaiva nandi
bhavati. So tna means by tma-antma vivka. Tnaiva nandi bhavathi; one becomes
nanda; one becomes pra. So here nanda is not an experiential pleasure, which
comes and goes; but the sense of pratvam that permanently continues throughout the
life. That sense of pratvam I am OK; everything is OK. That is called nanda.
And how does it happen? Sacchidnanda svam vijya. Because he recognises himself
through this vivka. Through this tma-antma vivka, what happens is: he recognises
himself. Tvam means what: the Self. How does he recognise himself as what: Tnaiva nandi
bhavati vijya. Recognised himself to be sat, chit and nanda. Sat means eternal; cit means
consciousness; Sat can be taken as existence also; as a noun; not as an adjective; sat is
existence itself; which lends existence to everything and chit means consciousness, not as an
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adjective of matter, we do not accept consciousness as an adjective of matter; but

consciousness as the noun itself, which blesses the matter.
Remember. Light is not the property of the hand; it is an independent principle pervading
and blessing the hand; like that consciousness is an independent entity. That noun
consciousness is called chit. So I am existent, the noun; I am consciousness, the noun; and
nanda. And nanda means I am pratvam.
Because experiential pleasure also is an adjective of a person. Whatever pleasure we talk

about as an experience is an adjective. Here we are not talking about an adjectival pleasure;
but pleasure as noun itself. And pleasure as noun should be translated as pratvam.
Pleasure as adjective is what we mentally experience, which is a property of the mind; and
here we are not talking about nanada as a property of the mind; but nanda as an
independent noun itself; and what is that: prata, fullness. So Sacchidnanda vijya; one
recognises oneself to be Sacchidnanda tma. And tna; after that you have to connect;
Tnaiva nandi bhavati. By recognising oneself to be sacchidnanda tma; he becomes
nandi. So akarcrya must be remembering the Taittariya vkyam; rasvai sa; rasaggu
vya labdhva nandi bhavati. That idea he brings here.
Continuing.

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mujdikmiva dryavargt
pratyacamtmnamasagamakriyam |
vivicya tatra pravilpya sarva
tadtman tihati ya sa mukta ||153||
A beautiful and complete slka, where the entire self-enquiry is condensed in one slka. The
self-enquiry is done in two stages; the first stage is reducing the whole creation into two;
consciousness and matter. I, the experiencer, am consciousness. Whatever I experience is
matter. This is the first stage, called tvam pada vivka. I am consciousness principle; not
adjectival; but noun-consciousness, and everything I experience is matter, including the body
and mind. Body and mind also are matter only. The only difference is they can borrow
consciousness unlike a table or chair. Therefore body can become sentient by borrowed
consciousness; but innately it is matter. Mind can become sentient by borrowed
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consciousness, but by itself it is matter. Therefore world-body-mind; they are all experienced
matter; I am experiencer-consciousness. This is the first step.
Then the second stage is: we have to reduce these two into one; because we have to come
to advaita. From plurality, we have progressed to duality. What was there before; so many
things are in the creation; so many viays; now we have reduced it to two; drk and driya.
Consciousness and matter. We have arrived to two.
Now the next stage is: these two we should fold into one. And how do we do that. By the
second stage of teaching, in which the matter is resolved into consciousness; the antma is
resolved into tma. By showing that matter does not have an existence of its own,
independent of consciousness. Thus matter is like wave; consciousness is like what: water.
Matter is like pot; consciousness is comparable to clay. Even though two words are there;
clay and pot; we know there is no pot other than clay. Similarly, two words consciousness
and matter we use, there is no matter separate from consciousness. Similarly, even though
we say observer and observed; two, really speaking, what; there is no observed separate from
the observer. And the vdantik example is the dream world. Even though the dream world is
observed; very clearly, tangibly, realistically, frighteningly; even though the dream world is
experienced, it does not exist separate from the observer. Similarly, this world also does not
exist separate from observer.
Therefore, ultimately, two is reduced into one. What is that; the observer-I. Tadkvasia
iva kvalha. That is why in akarcrya's biography, when akarcrya met his guru
Govindabhagavatpda, he asked who are you? akarcrya already knew the truth;
because he is supposed to be an avathra; going to a guru and all is only to fulfil the
formality. Or else we will not go; therefore he went; and he gave the answer in ten slka s
known as daa slki.

na bhmirna tya na tj na vyu
na kha nndriya v na t samha
ankntikatvt suuptykasidda
tadk:'vaia iva kval:'ham ||1||
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And such significant deep verses; one of the great advaitic crys; Madhusoodana Saraswati
wrote a book itself on these ten verses, known as siddaanta bindhu. Very advanced text in
Vdnta, he writes. There he says: tadk:'vaia iva kval:'ham; I am the ultimate
reality, who remains after resolving everything. So the world is resolved into subject and
object; and the object is resolved into subject; and what remains is I and once I alone remain,
I cannot be called the subject also; because the observer status is from the standpoint of
observed. Then who am I; observer-observed vilakana caitanya.
How will it be like; daily you experience that. Do you understand. Daily you experience that
means what: in sleep also I am the pure awareness; without observer-observed division.
Nirvikalpaka advaita caitanya aha asmi. So these are the two stages.
First stage is divided into two: consciousness and matter.

Second stage is: resolve matter into consciousness.
This akarcrya puts into technical form. He says: tmnam driya vargt vivicya.
tmnam second line; driya vargt first line; vivicya third line; tmnam driya vargt vivicya.
tma means consciousness, which is the subject; drsya vargaat means the matter which is
the object; varg means group; driya vargt means the group of objects; and the group
includes what all things; the entire creation; my own body, and the mind also. All of them will
come under driya vargt. driya samuh.
And from that tmnam vivicya; one should separate the observer-consciousness. How to do
that. akarcrya will say later; but the methodology is: I am not the world, because I am
the observer of the world; I am not the body, because I am the observer of the body; I am
not the mind, because I am the experiencer of the mind. I, the experiencer, am different
from whatever I experience. Coming like that; nti, nti, nti; stla prapaja nti; stla
arra nti; anthakaraam nti; discarding each, one by one; vivicya. The observer should
stand alone. "Stand" within quote. After negating the body, there is no stand and sit; should
remain alone. And what type of tma it is: observer pratyacam; which is the innermost-
consciousness; what can be negated is outer; what cannot be negated is inner. This is the
principle.
For example, suppose a person wears a coat; a shirt and a banian; we say banian is inner-one
and the shirt is outer; coat is still outer; on what basis? you can remove the coat first; what is
removable first is the outer. What is removable second is inner to the first one; What is
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removable third is inner to the second one; like that whatever you remove is outer; what is
not removed is inner; in that order.
Similarly, when you negate, the whole world is outer; still the body remains; that is inner.
When you go to svapna prapaja; the body is also negated; In svapna you do not have this
body; you have what; you have the dreaming mind; therefore mind is considered to be inner
to the body; by what reason; after negating the body also; mental personality remains; and
then even after negating the mind; who remains; I, the observer, remains; and the observer-I
can never be negated. And therefore, that which is unnegatable is defined as the inner-most;
therefore it is called pratyacam; the inner-one; inner within quote. Why I say within quote; if
you take it in the literal sense; tma is within when I say, it will convey location. Once you
convey the idea of location, you have conveyed the idea of limitation. Therefore inner word,
it is only figurative, being all pervading; it is neither inner or outer; all the inners and outers
are upon the tma only. Therefore when I use the word inner we should take it in the
figurative sense.
Therefore the inner self, asagam; which is asaga; asaga means what; untainted;
unaffected; like the light. Remember the example, the light pervades the hand, and also
illumines the hand, but the light is not tainted by the impurities of the hand; not because the
light is away; in spite of its being, what you call, inherent, in and through the hand.
That is why in Vdnta we use two words: immanent and at the same transcendental. I have
told you before; Immanent means it is sticky; transcendental; not sticky. Like the lotus leaf
though in water is not affected by the water. The screen is intimately close to the movie; but
the screen is affected by the movie. The entire dream world is in the waker; but the waker is
not wet by dream water; not burned by dream fire. This concept, which concept; it is
intimate but not affected. That intimacy is called immanence; and not being affected is called
transcendental.
Therefore, consciousness is in the mind; but it does not have rga dvadi problem.
Consciousness is in the body; but it does not have the old age, jar, disease, etc. And that is
here said to be asaga; transcendental and akryam. Akryam means what: very simple;
actionless. Again remember the light example, when the hand moves, the light seemingly
moves; but actually the light does not move at all. When it is here, we think the light is here;
but when the hand goes there; the light is seemingly there; but actually the light is there
also; here also; how can the light move.
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Or like space: all motions are in the space; but space itself is motionless. All motions are in
space; space itself is motionless. All actions are in consciousness; consciousness itself is
actionless. Therefore it is akryam. Akarta iti artha. And this inner-untainted actionless
consciousness should be separated from what: the opposite; the outer; tainted; moving
antma or matter; moving matter; from that consciousness should be separated.
And for this separation, akarcrya gives an example, which is given in the Upaiad itself.

aguhamtra puru:'ntartm
sad jann hrday sanivia |
ta svccharrtpravrhnmujdivk dhairya |
ta vidycchukramamrta ta vidycchukramamrtamiti || 17||
In Kathopisad towards the end this mantra comes. And there the example is given and the
example is muja grass. There is a type of grass known as muja grass, which has got a sharp
edge, which can cut our hands. Within that muja grass, there is a pithy portion, central
portion; and suppose a person wants to separate that central tip from the muja grass; he
has to do it very very carefully. May be they might have used it for medicine or so. For what
purpose they did, I did not know. or why should the upaiad take that example. Why should
one should it carefully, because otherwise it will cut the hand.
So just as the pith is removed from muja grass very carefully; similarly, consciousness has to
be very carefully separated from the body mind complex. And in the example, if you are
careless; what will happen. The hand will be cut. I do now whether you have experienced
that. If you hold the grass and remove the hand, it will cut the hand. In vdnta, if you do
not separate very carefully, what will happen; here hand would not be cut; you get lot of
wrong conclusions. Every wrong conclusion is cut in the hand.
In India, we have got six systems of philosophy and each system has got a concept of
consciousness. Even modern science has got a concept of consciousness, as a phenomenon
in brain. That is a concept. Therefore it becomes a property of what: brain; brain dies;
consciousness dead; that is one philosophy.
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And some people drop the physical body and come to subtle body, the nyya philosopher
said consciousness is the property which is generated because of the combination of tma
and mind; he accepts an tma different from body and mind; but he says it is a temporary
property generated in the tma.
Thus each philosopher developed one one concept about consciousness. Each
misconception is a cut from muja grass, whereas if you very carefully study, with the help of
scriptures, without scriptures you can never arrive at the conclusion that we have arrived at.
So initially our experience and logic may help. But ultimately scripture based logic alone will
work in this case and that is called careful handling. Scriptural based enquiry. That is careful
handling. And scripture will point out satyam jna nandam Brahma. Consciousness is
neither temporary nor is it a property of matter. Consciousness is Brahman itself; from which
the consciousness, matter manifests. Tasmt v; After pointing out that Brahman is
consciousness, the scriptures point out where is that consciousness. yo vai vda nihitham
guhya;
Thereafter Tasmt v, etasmt tmana kaa sambht. And therefore mujt ishikaam iva;
ishika is the pithy portion; muja is the grass. So just as the pithy ikmiva is separated from
the muja grass very carefully, the inner self has to be very carefully separated from the body
mind world objective universe. So this is the first stage. Up to Vivicya, first stage.
Then comes the second stage. Do you remember. Because this stage reducing the creation
into consciousness and matter. What is the second stage I told; the matter has to be resolved
in consciousness; that is said here; tatra sarva pravilaapya. Tatra = tmani, caitanye,
asage, akrye; pratiti; in that inner actionless taintless consciousness pravilpya, one should
resolve sarva; sarva means the material universe, driya varga; the observed universe.
So the observed universe should be resolved into observer and antma should be resolved
into tma; matter should be resolved into consciousness. Sarva driya vargam tatra dri
tmani pravilpya; pravilpaam means resolution.
Now the next question is: how am I supposed to resolve matter into consciousness. Should I
pluck the whole universe and put it into consciousness; whether to mix it; like putting sugar
and mixing. What do you mean by resolution. It is not a physical process; it is a intellectual
process.
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Like what example if we tell you will understand; it is like resolving pot into clay without
destroying the pot. It is like resolving the pot into clay without destroying the pot. How is it?
I have told many times before, which you should remember.
How do you do that; by knowing that there is no substance called pot; there is only one
substance; that is clay. Pot has got only a nominal existence; vaacharambamnam vichaaro
namadeyam. Pot is only a name given to the very same substance called clay. So pot is
another name for clay. Similarly, matter is another name for consciousness only. There is no
substance called matter. Matter is non-substantial.See how vdnta is putting it upside
down. What we have thought; matter is solid and consciousness is a property. we think that
way. What is this telling. Consciousness is the only solid substance. Matter is only nma rpa.
Consciousness plus nma rpa is matter.
In Mundukya Krika, Gaudapda takes the example of the alasa. Just as one tip of agarbathi;
when you move, you get several patterns; patterns are many; the substance is one glowing
tip of agarbathi. Similarly there is only one glowing consciousness and that alone is
appearing as matter.
Therefore what is resolving pot into clay. It is knowing that there is no pot other than clay.
Resolving pot into clay is knowing that there is no pot as a substance, other than clay.
Resolving ornament into gold is not melting; it is again knowing that there are no ornaments
other than gold. Similarly what is resolving desk; I have told you often; there is no desk at all.
Svmiji you should not do this akramam at the same time using the desk. Where is it if I ask;
there is no desk other than wood. Similarly where is matter other than the observer-
consciousness. This is called pravilpaam; a very very important topic in vdnta.
Then, what is left now. World was first reduced into consciousness and matter. And matter is
now resolved into consciousness. Thereafter, thereafter, you have to go on asking like the
children. So he says tad tmana tiati. Thereafterwards may you remain as that non-dual
consciousness. May you remain as that non-dual consciousness; may you own up that non-
dual consciousness as yourselves. I am that pithy consciousness; the pith of the universe,
universe is muja grass; because it is cutting nicely; since the universe cuts us all the time,
the universe is the muja grass, and I, the consciousness, am the pith.
Maiva sakalam jaatham, mai sarva prathititham; mai sarva laya yti, tad
brahmadvaya asmyaha.
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In Me, the names and forms of the material world arise, and in me it rests and into me it
dissolves. Tad tmana means caitanya rpa. tiati means one should remain; one remains.
OK.
Then what is the benefit. In the last benefit should be asked, is it not. He says: saha mukta;
whoever recognises that I am the centre of the universe; I am the stuff of the universe, I am
the only substance of the universe; in me the Universe is picture painted. I am the canvass. I
am the screen.

viva darpaadryamnanagartulya nijntargata
payanntmani myay bahirivdbhta yath nidray |
Just as the entire dream world is an etching in Me the observer, similarly the creation is an
etching in Me the consciousness. The one who knows, saha mukta; he is free. In fact, saha
va mukta; he alone can be free. There is no other way to liberation.
Continuing.

|
||||
dh:'yamannabhva n:'nnamayastu ka
cnnna jvati vinayati tadvihna |
tvakcarmamsarudhirsthipurari
nya svaya bhavitumarhati nityauddha ||154||
So with the previous slka, the paja ka vivka introduction is over. Now hereafterwards,
he is going to take each ka and point out that tma is not annamaya; tma is not pra
maya; each one he is going to discuss; and all these will come under one topic; tma-antma
vivka; the seventh question topic. I had given you the number 149 to 211 is the whole topic.
149 to 211 is the tmaantma vivka. In that 149 to 153 is introduction and 154 onwards,
paja ka vivka begins. There also the first ka he is going to start. Now from 154 to 164
is annamaya ka tma vivka. Thereafter prmaya ka tma vivka; thereafter
manmaya ka; it is a huge canvass; the tatva bdha elaborating. Therefore 154 to 164
annamaya tma vivka.
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For that purpose, first he defines annamaya ka. Aya dha annamaya ka; this
physical body is called annamaya ka; and why it is called annamaya ka; because it is
born out of annam; annam means food; it is sustained by annam; if you have doubt, one who
has done the upavasa for the ivartri knows; it is sustained by annam; and ultimately it
dissolves into annam; not directly into annam; it is going to mingle into earth; which again
becomes annam for next generation. Therefore annam alone is sri kraam, sthithi
kraam and laya kraam for this body. And therefore it is a product of annam.
And in Sasrkt a product is indicated by the suffix Maya. Swarnamaya abhranam; an

bharaam, an ornament which is a product of gold. Mrnmaya gataha; there maya means
what; a product of mrt. mrt means clay. So mrnmaya gata; swarnamaya bharaam; in all
these cases, the suffix mayat or maya indicate that it is a product. So body is anna maya
means product of annam. So therefore he says: anna bhavana; anna bhvana means born
out of annam. Annt bhavanam utpathihi yasya saha annamaya; bhavanam means utpathi.
anna bhvana; utpathi from annam.
Then you may ask the question; how do you say body is born out of annam; i.e. body is born
of annam?; if you cook and keep it after some time, body will come out of it; body is born
out of mother; how do you say that born out of annam. stra expects all these questions;
whether it will be asked by us or not and stras imagines all possible questions and in fact
stra gives questions which we have not asked. It has written down all the questions and its
answers long back and gone.
So the stra says: annam does not direclty produce this body; annam enters the mother's
and father's body and that annam alone gets converted into egg and seed; in the father's
and mother's body and that egg and seed join together produces the body; therefore annam
gets converted egg and seed in the parent's body and that join together produces the body.
So sukla-onita rpa parinama prapya arra janayati. Not directly; sukla means seed in
the male; onita means egg in the female. Sukla or sukra; both readings are there; sukla-
onita parinmam prapya arra janayati. Therefore it is called anna bhvana. Born out of
annam.
Then annna jvati; the body exists because of annam. Annam bhvana indicates sri
kraam; annna jvati means sthithi kraam; also is annam; and how do you know that it is
sthithi kraam. How to prove? Tad vihina vinayati. Because without annam, a person will
die. Therefore it is proved that annam is the sthithi kraam.
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Anvaya-vyatirka logic. Anna satva arra jvanam; anna abhve, arra na; tasmt annam
va arra sthithi kraam.
Then the next one we have to supply; anne va praliyate. It again resolves into annam alone.
And annam here means what; anna rpam prtvim liyate; it resolves into prtvi; which is the
store house of all annam. And therefore body is called annamaya ka.
The details we will see in the next class.
Hari Om.
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058. Verses - 154 to 157
||||
dh:'yamannabhva n:'nnamayastu ka
cnnna jvati vinayati tadvihna |
tvakcarmamsarudhirsthipurari
nya svaya bhavitumarhati nityauddha ||154||
Answering the seventh and the final question of the student, the teacher is dealing with
tma-antma vivka; in the form of paja ka vivka. And an introduction was given to this
paja ka vivka, from verse No.149 to verse No.153. And after giving the introduction, now
the crya is taking up each ka and he is differentiating the tma from that ka. Thus we
get annamaya tma vivka; pramaya tma vivka, etc. Of this the first one, the
annamaya tma vivka is from verse No.154 to 164.
In these verses, akarcrya is showing the features of the physical body, and he talks
about the nature of the tma and shows how they are of diagnally opposite nature. And
when the body and tma are of totally different nature; how can they be ever identical.
In this particular verse, akarcrya reveals two features of the body; No.1. anityatvam; and
No.2, auddhatvam. Body is anitya and auddha; tma is nitya and uddha; how can anitya
auddha annamaya be equal to nithya uddha tma. This is the essence of this verse. I am
sure you know the meaning of the word anitya and a auddha. Anitya means impermanent;
auddha means impure. How can the impermanent impure body be the permanent pure
tma. And to show that the body is anityam, akarcrya shows that the body is a product.
It is a kryam; yat kritakam tat anityam. yat kryam; tat anityam. Whatever is a product is
impermanent. And once you say that body is a product, the question come; the product of
what?
akarcrya says it is a product of annam. So annam bhavana; annna jvati; ann

vinayati; it is born out of annam; sustained by annam and it goes back to annam. Or you can
say it is born out of five elements; it is sustained by five elements and it goes back to the five
elements. That is the body is called boudika arra; in Tamil also they use the word:
. There bhutha means boudika. So since it is a product of five elements, it is called
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boudika arra; since it is a product of annam; it is called annamaya; whatever way you
look at the body; it is subject to birth and death. Tasmt anitya. This is the essence of the
first two lines; which we saw in the last class.
In the third line, akarcrya shows that the body is auddha; it is impure, because it
consists of the following materials. What are they: tvak, charma, msa, ruchita, asthi, prisa;
all these items are there, tvak is the external skin; charma the internal skin, epidermis and
dermis; then msa is flesh; rudiram means blood; asthi means bones; purisa means
excretion; fetal matter. Waste is called purisa. Rasi means bundle. So body is a bundle; a
conglomeration of all these items, which are all impure in nature. One day a person does not
take bath, it is very difficult to go near; any amount of perfume from Arabia cannot cover up
this wonderful smell. That is when it is alive itself. When it is not alive, you need not ask. So it
is tolerable because of the blessing of the tma; and if that is not there; it becomes
intolerable. Therefore arra ashuddam. So thus two features have been talked about.
Now in the fourth line he says: aya na bhavithum arhati. tma you have to supply. Aya
tma bhavithum na arhati; such a body can never be tma. Such a body means,
impermanent, impure body can never be the tma. What type of tma; nitya uddha; which is
permanent and uddha. Not nityam uddha. Nitya, according to grammar, can be taken as
an adjective to uddha; nitya uddha can be translated as ever pure; but we are not taking;
we are taking as nityascha uddhascha; it is eternal and it is pure.
And why do we prefer such an interpretation. The word nitya is to contrast with the word
anitya of the body; the word uddha is to contrast with the auddha of the body. So goes
with dhaha. So aya anitya auddha dha, nitya uddha tma na bhavithum arhati.
Continuing.

|

||||
prva janradhimrtrapi nyamasti
jtakaa kaagu:'niyatasvabhva |
naik jaaca ghaavatparidryamna
svtm katha bhavati bhvavikravtt ||155||
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So in this verse, another five features of the physical body is shown, thus indicating from the
standpoint of all these five features, tma is different from the body.
What are the five features?

No.1, mithya; the body is mithya, without independent existence; or to put positively,
it has only dependent existence.
The second feature is body is sagua.
The third feature is body is asthira; unsteady. Not uniform.
Then the fourth feature is anka. The body is many-fold.
And the fifth feature is jada; body is inert.
So we will see each one of them. The first line shows that the body is unreal. How
akarcrya says; janhe prvam; mrtha athi, aya nsti. Before birth and after death, the
body does not exist. Prvam means before, janihi means birth, adhi means after; mrtre
means death. Before birth and after death, the body does not exist. Or to put in positive
language; The body is temporary, which idea has been already been brought in before; but
from this we get a corollary.
Whatever is temporary does not have its own existence, because by saying that it is
temporary, existence is only a temporary feature of that. Because when you say, it is
temporary, it means its existence is temporary; that means existence is not its own intrinsic
nature.
I have discussed this before; the principle is: any attribute can be either incidental or intrinsic.
Incidental attribute is temporary; like the heat of water. Intrinsic attribute is permanent, like
the heat of the fire. Whatever incidental is borrowed. Water borrows heat. Whatever is
intrinsic is unborrowed; like what; the heat of the fire.
Now body is temporarily existent means, existence is not its own intrinsic nature; if it were
intrinsic, like the heat of the fire, it would have been permanent. And whatever is not
intrinsic, whatever is incidental; is borrowed. And extending that, we say body has got
temporary existence; therefore it has got only incidental existence; and therefore it has got
only borrowed existence and whatever has borrowed existence is mithya; like what: a pot.
Pot has got temporary existence; therefore pot has got incidental existence; therefore pot
has got borrowed existence. Borrowed from where; borrowed from clay. Whereas clay
existed before the pot; clay exists during the presence of the pot; clay exists later also. Clay
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has got permanent existence; relatively speaking. Therefore clay has got intrinsic existence;
and therefore clay has got unborrowed
existence. Thus you can find that every product has got borrowed existence.
And that which is not a product alone has got unborrowed existence. And that is what
Krishna said in the Bhagavat Gt; na sato vidyte bhva; na bhv vidyte sata. The entire
world is mithya, because it has got only a temporary existence. Therefore incidental
existence; Therefore borrowed existence.
And what should be sathyam. Whatever is basic stuff of the creation; that alone can have
intrinsic existence, which is called Brahman, the existence itself.
And Gaudapadcrya tells this in the krika; dau ant ca en nsti, vartamnpi tat thata. This
is also a beautiful concept; we can understand. That which was not there before; that which
will not be later; that is not in the present also. I will give you the example. It will be clear.
Pot was not there before; pot will not be there later; before means before its creation; later
means what; after its destruction. So when pot was not there before and will not be there
later; generally what do we think; therefore pot is there now. Not there before and not
thereafter. Not there, we will say. Gaudapda says; what was not before, what will not be
later, that is not in the present also. That means pot is not there in the present also. How do
you know; on enquiry we know that what we call as pot is nothing but clay. Therefore clay
was, clay is, clay will be. Pot has got only verbal existence.
Therefore whatever is temporary has only verbal existence. Any anitya vasthu has got only
verbal existence; nominal existence; and in Sasrkt that is called mithya.
Therefore akarcrya says here: janh prvam mrth ati api aya dha nsti, tasmt
mithya. And the word mithya, it is better we do not translate it; because if you translate it as
unreal or anything, one may think that it is a mental projection. The word mithya of vdnta
does not mean mental projection like dream or hallucination; it is tangible. And it has its
utility, like the books and mike and chair and the body and medicine. The world is tangible
and useful and still we call it mithya. Therefore mithya has got nothing to do with mental
projection. Then what is mithya?; Mithya.
And what is the philosophical significance of mithya? Philosophical significance is that it has
got only verbal existence; the truth is something other than that. Thus what you call as
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building is only verbal; the stuff is bricks alone. If you take brick, that is also verbal; the stuff
is only molecules alone. If you ask what are molecules, it is verbal alone; the stuff is atom. So
therefore building becomes verbal; molecules become verbal; atom becomes the stuff. When
atom is also not the ultimate stuff, you have to go deeper, deeper and deeper and arrive at
the basic stuff; which cannot be further reduced. Irreducible basic stuff is called Sat; the very
existence itself. And according to vdnta; that existence is consciousness; and therefore
prvam janh mrth api nyaasti; tasmt mithya; Mithya also in English, Mithya.
Then jtakaa; every moment, the body is reborn; we generally think we get a new body in
the next birth; generally we think we get a new body in the next birth. akarcrya says
really speaking, every moment the body is reborn; new cells are produced and old cells are
replayed. And according to the medical science also; our body is totally replaced within a few
years. 12 years or something they say. Every cell is totally replaced, including the brain cell.
Only the duration varies from part to part. Bone, teeth, flesh etc. They are replaced in various
durations, but within a few years, the body you have is totally different from the different you
had. Thus when you say I am the body; which body you are referring to. Which model?
One Dr. Deepak Chopra, he is talking much in America; you should tell 1972 model; like car;
or it is 1980 model; because 80 model is different from 72; which is different from 2000. So
within one life itself; just as this snake removes the skin; within one life itself; you are
shedding the body and acquiring new body.
Therefore akarcrya says: jtakaa; so that is why the word I is a mysterious I; because
I refers to the body; which body you are referring to as I. He is different. You have to tell as
'that person'.
But you say I went to Lkg; I went to Ukg; I went to college; I wrote the same exam several
times; that also; all those things you use one I. Can you say brain is continuous; not even
brain. So therefore jtakaa; every moment it is born; and gone; even the skin is just
peeling off.
How do you know that; watch your nail after cutting, if you have the habit of cutting; many
people do not have the habit; you have the teeth, you know; they bite. So if you are cutting,
within one week or two weeks you watch; you find that it grows. So jtakaa; and you
have to connect that word with the third line first word, naikaha; the two should be read
together. jtakaa. Therefore naika; naika means anka. Na ka; anyatha. So since it
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is reborn every moment, you do not have one body in this life; you have got many bodies in
this life itself. So therefore what is the second feature. anka.
So mithya part over; anka part over. Then what is the next feature. Come back to the
second line; kana gua. It has got a property; a new property every moment. The body's
property, feature or condition, changes every moment. The physically itself, now you find
that there is no pain; after 15 minutes; you start changing the leg; this leg there; and that leg
here; only that we are not putting our leg in the head. Therefore in the body, pain is there;
and every one hour, some people get hungry also. Internal changes. And of course cells are
growing and going. Therefore kaagua. upajaya apajaya svabhva; every moment it is
kaleidoscopically changing. Sagua. ka ka gua yasya saha kaagua. So it is
saguatvam; that is the third feature; it has got attributes.
Then what is the fourth feature. aniyatasvabhva. It is ever unsteady. That is why you are
never able to keep the body as fit as you want. By the time you make some adjustment
somewhere, belly comes. Therefore by the time you manage the belly, hair is gone. Or turns
grey. Something or the other; If you are adjusting the body doing; now magazines are
coming; how to care; each part of the body; eye care; nose care; teeth care, skin care, hair
care. So every part of the body you can care, and by the time, you adjust one part, another
part goes haywire; somewhere. So therefore aniyatasvabhva. And by the time you adjust
totally, life is over. Yamadharmaja writes a letter. Come to me. aniyatasvabhva means
unsteady; asthira; ever changing. This is the fourth feature.
Then the third line: naika. We have already seen along with jtakaa.
Then the fifth feature is jaa. The body is inert in nature; even though we feel the sentiency
of the body; according to stra; the body does not have natural sentiency, it has got only
borrowed sentiency. And how do you we prove that. We have got several proofs, so that
the first thing is if the body is naturally sentient; sentiency is intrinsic to the body, it should
be eternally sentient. Because whatever is intrinsic property should be eternal. This is No.1
argument.
The second argument is that the external world which is experienced by me; which is a
bundle of matter is inert in nature. The external world, which is experienced by me; and
which is a bundle of matter; it is inert in nature. This physical body, which is also equally
experienced, and which is also a bundle of matter. In the body iron is there; in the body every
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element you say; potassium, sodium; everything is there; that is why we say biomedicine; it is
also chemical content. So extending the same principle, dha jaa dryatvat; boudikatvt;
vcya prapajavat. Body is inert by itself; because it is an object; and it is also material in
nature. These are all supporting logic; but our ultimate clinching argument is stra
pramam clearly points out that body is jaa. Actana; it does not have its own
consciousness. Thus ruti pramna, yukti pramna; and anubhava pramna; what is
anubhava; dead body is anubhava; you do not have to see; our dead body you do not see;
somebody else will see. Because of these three, we conclude that dha jaa.
And akarcrya gives the example, because ghaavatparidryamna; because the body is
very much an object, like an pot. And pot example is beautiful; in several features it is
similar; because pot is also made up of mud; body also is made up of mud alone; porcelain is
like finer clay. So still finer clay is the body. So people have more of that in the head also.
That is why they ask whether you head is full of kalimannu; every one has got; so you may
have more that is all.
So therefore pot is also made of clay; body is also made of finer clay. pot is also breakable.
.; the body also anytime you fall fracture. So
body also is breakable; pot also is round; we also as we come to the middle age; we become
pot bellied; pot headed. Whole person is like pot. So generally, he does not walk, he flows.
Therefore ghaavatparidryamna. Thus these are the five features.
So you get mithya; anka. Then sagua; then asthira; then jaa. And tma must be seen
as having the opposite five features; so what is the opposite of mithya; satyam; body is
anka; tma is ka.
And how do you know? The I is the same I; even though between birth and death, I shed
many bodies and acquire many bodies in one life itself; the word-I, the first person singular is
the same-I. tma ka; then body asthira; tma is sthira. Then body is sagua; tma is
nirgua. Then body jaa; tma caitanya svarpa.
And in fact we can also add the sixth feature also. Body is driya; the object of experience;
object of consciousness; whereas consciousness is not an object of consciousness.
Consciousness is never an object. Body is ever an object of consciousness; but consciousness
is ever subject. Ever the seer; never the seen; ever the experiencer; never the experienced;
ever the drk; never the driyam. It can be taken as the sixth feature.
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Now look at the fourth line. tma katham bhavathi. You have to supply the word dha. How
can such a body be the tma. How can such a body; such a body means what; with the
previous six features; how can such a six-featured body, be the tma which has got
diagonically opposite features; and one feature of tma, akarcrya indicates, bhva
vikra vetha; the tma which is awarer of all the modifications; bhva means object. vikra
means modification. vtt means experiencer. So how can the tma which is the experiencer
of the modifications of the object, be the body. How can the subject be the object.
The other five features of tma, akarcrya does not mention; we have to supply sathyam;
we have to supply sthiratvam; we have to supply katvam or nirguatvam etc. we have to
supply.
continuing.
|
||||
pipddimndh ntm vyag:'pi jvant |
tattacchaktrancca na niyamy niymaka ||156||
So in this verse, another two features of the body are brought in. That is No.1; dha
svaya; avayavam means part, division; organ; or agam. So s avayavam means it is with
part; with division; with organ; it is an organism; whereas tma the consciousness is
niravayava; it is partless, organless principle, like space. Niravayava. This is No.1.
The second feature is body is niyamya. It is controlled; being actanam; whereas the tma
is the controller; being ctanam. Always inert is controlled by ctanam. If there is a machine,
there is a machine operator. If there is a car, there is a car driver. And if without the driver,
the car is running; then it means what; remote controlling; somewhere somebody is sitting.
soon it will happen. Remote TV channel changing like.
You can sit here and with the help of the computer you can drive the car; even if accident
happens; no problem. Like they have got the pilotless planes which can bomb the other
countries; so even when the plane is shot, only the property is gone; comfort is, money is
gone; life is not gone. Like that there is Remote control; but ultimately matter is neither self-
revealing nor self-functioning. Matter is neither self-revealing nor self functioning, and
therefore not even self-existent, according to vdnta. That which is not self-revealing, it
cannot be self-existent, or self-functioning; whatever is self-revealing is alone self-existent
and therefore capable of controlling. This is the essence. Dha niyamya; niyamya means
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what; controlled, directed; and tma is what niymaka; niyamya opposite niymaka,
director; the blesser.
Now look at the slka; dha pi pddimn; the body has got many part like pi, pda,
etc. pi means hands, pda means leg, dhi means etc. and which part of the body is me;
hand you are; leg you are; or head you are; you will be in trouble. Suppose you say the whole
conglomeration, the assembly is you; if the whole assembly is you: then, when any part is
gone, assembly is gone. Because assembly consists of totality; totality is gone when one part
is gone. So you are the body, when any part of the body is gone, you are gone; that means
you will not using the word-I. There will be no I.
But what do we find: hand is gone, I is there; legs are gone, I is there; eyes are gone, I is
there; any part of the body is gone, I is there; extending that principle, when? when brain is
gone, I is there. Brain the expressing medium is not there, but according to scriptures, even
when brain is gone, I is there.
Therefore I cannot be any part of the body and therefore I cannot be the whole also. It must
be some principle other than the part and whole. Other than the part and the whole. So
wonderful biological and neurological experiments are going and startling things they are
revealing; very very interesting. Whether the brain is the controller; or brain is only
instrument which is used to control. If the brain is instrument and what else is the controller.
Everything is a mystery-myam.
stra says: neither are you the body, nor are you a mere assemblage of the body. And what
is the proof? vyag:'pi jvant. So vyag means even when one or two organs are not
there, I survive. So Chndgya, Brihadaranya, Prasnopiad, etc. there is a story, each organ
thinks, I am superior. So they have a test. The eyes goes very angry saying that I am not
acknowledged. It goes out for one year; It is Upaiad story, do not ask how can it be. This
fellow becomes blind and after one year, the eyes come back and see, this fellow continues;
he keeps a blind-man's stick or in America, a dog is there; trained dog, he manages. There is
a Svmi who is blind and who says that now I am happy, because the disturbances coming
in the forms and colours are no more there; I can think of my Guruvayoorappan all the time.
Great Guruvayoorappa bhaktha, because of diabetics, he lost the eye; he is the least
bothered; he is bubbling with joy; I am very happy. Some doctors said that you may get back
the eye if you do a particular operation, he says I do not want that: I am comfortable.
Therefore you can happily survive. Then eyes come back.
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Then ears goes for one year. This fellow survives. Many peoples' scolding, he is not hearing!
And in meditation, no disturbance! Similarly, the Upaiad says mind also went away. This
fellow thoughtlessly survived like many of our politicians; this fellow survived without buddhi.
Avidvn san. So each organ goes; of course the story continues in some other form.
Therefore akarcrya says: vyag means without. We can take we! Without aga means
organs, vyaga means vigatni agni yasya saha, vynga. Even without one or two
organs, we exist, which we can extend to even brain.
Therefore vyag api jvaanat, I survive. And not only that; tat tat teehe anacha. Even when
the physical part of the body is gone, the akti, the function of that part, like the hand or
leg, that power is not gone. That power of operation is not gone; the commentator
beautifully writes: because, if an artificially limb is kept, with the help of that, the person is
capable of operating that artificial limp. And therefore, that power of operation is not gone,
because he is able to do that, with the help of an artificial limp. Therefore
tattacchaktrancca.
That is why they call it: phantom limp symptom or syndrome; something they say. So when a
person loses the hand for some time, he continues to feel that hand is there. Peculiar
phenomenon. He says that itching in the right hand, which is not there. So peculiar
phenomenon, that akti to operate; they say in the brain has that particular path, the nerve
etc. has it; but here the crya says jva akthe cha ansacca. since that akti is not gone,
that aktimn is the chetana tma, the limb is only external medium. So therefore body is
savayava. tma is niravayaha.
Then na niyamya; niymaka. tma is na niymaka. Here he is putting the feature of the
tma. We have to connect it to body also later. Perhaps we can supply that first. Dhaha
niyamyaha; which is not said; we have to supply. Body is controlled; does not have
independent capacity to operate. Dha niyamya bhavati; whereas tma na niymaka. It is
not controlled, but niymaka. It is the controller. So thus savayava and niyamya; these
are the two features.
Thus totally 10 features of the body have been said; in 154, 2 features, 155, 6 features; 156,
10 features and when you take the 10 features of the body and corresponding 10 features of
the tma, you find body and tma are diagonically opposite. So they can never be identical.
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And if this body, which can never be identical with tma, if we are identifying; that is called
ajn mahim. akarcrya writes mya pajakam; five verses on the glory of ignorance
and delusion.
The greatest delusion is: making the impossible possible. And what is the impossible
possible; these two things which have got totally ten opposite features, we are mistaking, like
taking the muringakkai as the pooshanikkai. How is it? One is totally different from other. So
that is ajn mahima.
Continuing.
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dhataddharmatatkarmatadavasthdiskia |
sata va svatasiddha tadvailakayamtmana ||157||
So some of the features are repeated here, just for reemphasis and here the feature repeated
is body is the object-experienced and tma is the experiencer. Previously in 155, he said
body is driyam; tma is drk; here the same idea is repeated in a different wording; body is
skyam, tma is ski. There driyam and drk; the same meaning here it is skyam and
ski.
Now he says tma is ski. Ski of what: dha, tad dharma, tad karma, tad avasatha. Dha
means the body; tad dharma means its properties; fat, lean, fair, dark, young, old, all these
things; tad dharma, then tad karms; its functions, activities, like sitting, walking, etc. And tad
avastha; its conditions; like its koumaaram, yauvanam, jaraa, it is healthy, it is sick, etc.
avastha dhi, etc. ski. So tma is the witness the body as well as its properties, conditions
and its activities. And sataha va; svata siddhim tad vailakanyam tma.
So from this it is very very clear; what is very clear; vailakanyam svataha siddhim;
vailakanyam means what; bhda; difference. So grammatically, these three words should
be connected; skina; sata; tmana; all these are shasti vibhakthi. skina sata
tmana means skiyaka irukkindra tmavinudaya bedham; nandraaka siddikkindrathu. So
the difference of tma which remains as the ski all the time. Satameans which remains as
the ski; all the time; its vailakshanyam, difference from the body is svata siddam, it is very
very evident; because when I see a table, I never doubt whether am I a table or not? Do you
doubt? When I see a man, I never get a doubt whether I am that man. When I see a cow, I
never get a doubt whether a cow. When I experience everything, the difference of me, from
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what I experience is evident. Extending the same principle, I experience the body also
distinctly and why I should commit the mistake of suddently taking the body only as myself.
Therefore some problem; some kirukku; and not only that during
suupti the body is not available also. The very fact that it is appearing and disappearing, like
the external world is also very clear. But agatitha gatana patiyasi mya. Mya is capable of
making wonderful mistake, which deserves Nobel prize. More
Hari Om.
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059. Verses 158 to 163
|
||||
dhataddharmatatkarmatadavasthdiskia |
sata va svatasiddha tadvailakayamtmana ||157||
As a part of tma-antma vivka, akarcrya has now come to the topic of paja ka
vivka. Of these five kas, the crya is taking up the annamaya ka tma vivka,
because of the five kas, annamaya is the grossest ka and therefore it is easier for a
person to differentiate the tma from annamaya.
And pramaya being subtler, which is closer to tma, therefore differentiation is still more
difficult, manmaya is still more subtler, therefore it is still more closer to tma; and therefore
we have this gradation of annamaya, pramaya, etc. This topic is from verse No.154 to 164,
out of which we have up to we have covered up to 157th verse and we should remember
that annamaya ka is another name for stla arra; otherwise simply known as dha.
Therefore akarcrya said in one 157th verse, dha tad dharma, tad karma, tad avasthdhi
skina. tma is the witness of the body, its property, its states and its activities and the
witness has to be different from what it witnesses and therefore the conscious principle has
to be different from the objective physical body. Up to this we have seen.
continuing.
|
||||
alyarirmsalipt malapr:'tikamala |
katha bhavdaya vtt svayatadvilakaa ||158||
All these main arguments to differentiate body and consciousness has been given in the first
three verses; i.e. 154, 155 and 156. In these three verses we had seen 10 reasons to difference
the body from tma. In 154 we saw body is anitya and auddha; in 155 we saw body is
mithya, sagua, asthira, anka, anaha, jaa, etc. Then in 156 we saw body is svaya
and niyamya.
Thus ten features of the physical body were given in the first three verses and if you look at
the tma from the standpoint of anyone feature, tma is diagonally opposite. Any word you
take; driya; tma is drk; if you say body is anka, tma is ka. Body is savikra, tma is
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nirvikra. Thus taking these ten features, we can find that the dha and tma are diagonally
opposite. With these three slka s, the dha-tma vivka is over.
The following slks are more an elaboration of these differences only and therefore it is
easier to go through them.
In this verse, akarcrya highlights two aspects again: one is the body is auddham, and
tma is uddha; body is dryam and tma is drk. How do you know that: he says.
alyarirmsalipta. The body is nothing but structure made up of bones. So just as
bamboos are used to make a structure, the body is nothing but a structure made up of
bones. And the structure should be plastered with cement. Similarly the body also has been
plastered with flesh. Therefore it is nothing but a bonal structure, plastered with mmsa.
alyari; alya means bone. In Sasrkt, the word alya has different meanings; one of
the meaning is problem, which is very often used in Malayalam; anybody gives lot of
problems, we say: ; they say. Perhaps, akarcrya, being Malayali,
prefers this word, we do not know!!. So he uses the word with double meaning.
The body is made of alya, which is a mah alya, because any time it can fracture; for
some people when they grow old, calcium deficiency, and all; it is powdery; brittle. And
mmsa liptha; liptha; plastered with mmsa. Covered with mamsaha. And what is inside.
akarcrya says do not ask: mala pra; it is full of malam; impurities, waste matter and
therefore only athi kamala; it is extremely impure. kamala means impure. Ati kamala,
extremely impure. And aya vettah katham bhavt; how can such a body be the tma which
is the ski. vtt means the ski, the knower, the experiencer, the awarer. How can the
awarer, awareness be this impure body, because the tma is known to be nitya uddha
svarpa, from the scriptures, whereas antma is nitya, auddha svarpa and the body is
vdya satvam; tma is vetru satvam; how can vtt be the vedyam. So therefore what is the
conclusion? Svaya etat vilakana. Therefore tma is evidently and naturally different from
such a body. tad vilakana means dha vilakana. All these ideas are repetitive; therefore I
do not want to explain more.
continuing
-
|

||||
tvamsamd:'sthipurar-
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vahamati mhajana karti |

vilakaa vtti vicral
nijasvarpa paramrtha bhtam ||159||
The same idea is repeated. muda jana aha matim karoti. Only an indiscriminate person
develops I-notion; entertains I-notion in the physical body. Aha mati means aha
abhmnam. So muda jana; muda purua alone will identify with this body and if it is a
worthy thing, everybody would like to claim; but is it really worthy of claiming that it is
myself? akarcrya says that is the greatest wonder; if you know what it is; nobody would
love to claim it as myself. Not even mine; if you say it is mine, it is a little better. But I am that
when you say, it is clear mha alone; because what is the nature of this body; tvak masa
medh asthi puria rai; it is a bundle of all these things; tvak means skin; masa means
flesh; medh means fat; medh, sakarnta napumsaka lingaha; fat; asthi means bone,
puria means waste matter, excretion; rai means a bundle. So the physical body is a
bundle of all these stuff; purisha rasau; if you split the sandhi, it should be read as puria
rasau; then aha matim; puria rasau is sapthami vibhakthi; in this body who can entertain
aha abhmnam.
And if a person manages to have that, it must be a clear consequences of concentrated

delusion, whereas vicral vilakaa vtti. So a thinking person, a discriminative person,
thinks himself to be vilakaam, different from the body; it is only a temporary hut; it is only
a temporary tenement which I am using for fulfilling the purpose of my life. So vilakaam,
binnam; So he knows: nijasvarpam, his real nature to be different from the body; and what
is that real nature; nija means one own; svarpam, one own's real nature, which is
paramtma bhtm; which is absolute reality, unlike the body. Body can never be said to be
real, because on enquiry, it gets reduced to some other thing. That which can be reduced to
some other thing can never be real. Building is unreal, because it can be reduced to bricks
and cement and iron; And brick itself is not real because it can be reduced to mud, which can
be further reduced to molecules, atom; energy. As long as things are reducible to something
else, that something else alone can be real and how can this body be ever real.
Then what is real; something other than the body and what is that: consciousness is the only
thing which can never be reduced to something else; irreducible. And that is why it is called
sea; that is the ultimate sea. So paramaartha bhtm; the basic stuff of everything. iti,
who understands, vicra il; Here he uses the word il, once in a while rarely enquiry is
not sufficient; consistent enquiry for a length of time is important; and not only consistent
enquiry for a length of time; scriptural assistance is required; without scriptural assistance
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you will reduce the world into the basic matter or energy alone. Up to one form of energy we
can reduce the world; but the relationship between energy and consciousness will be a
mystery. And therefore if the whole thing has to be reduced to consciousness, scriptural
assistance is also required; and the one who does enquiry with this assistance; saha
vilakaam vtti. So here also, the idea is, the same as before. Body is impure; I am pure.
Continuing.

|

||||
dh:'hamityva jaasya buddhi
dh ca jv viduastvahadh |
vivkavijnavat mahtman
brahmhamityva mati sadtmani ||160||
So here akarcrya indicates that going beyond the body itself is difficult for many
people. They cannot imagine that they can be different from the physical body; but here
akarcrya says it is not enough that one goes beyond the body; he has to understand
there is a skma arra or a mind which is different from the physical body; which survives
the death of the physical body; that itself is another mystery for science. As far as science is
concerned, mind is not a separate entity, which can survive the death of the body; mind is
nothing but another phenomenon in the brain or a neurological phenomenon only;
therefore they do not accept even a skma arra which is other than the physical body.
Therefore, whether they will accept at all we do not know and if at all they accept, how many
years it will take we do not know; therefore the next progress is what; not to consciousness;
skma arra one has to go; one has to accept the mind as a separate entity, which is
different from brain; and which is functioning through the body including brain.
And when a person has come to the mind; he has got the jive tma buddhi. So first I say I am
the body; then I say that I am a jva different from the body; here jva meaning ahakr,
the skma arra, or the mana, to put it in simple language.
And only when I accept the mind or skma arra; then alone all the karma knda s will
become meaningful; radda becomes meaningful only if I accept that there is somebody
called pitr; pitr means skma arra; who departs, leaves this body; and who goes to some
other lka; and he can be propitiated by doing the rituals; the karma knda becomes valid;
only when accepts the skma arra; other than the body
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And for that itself is big problem. People do not want to believe, because raddam is a
burden. Non-believing is easier because you can get rid of the religious portion. And
akarcrya says even that is not enough. We have to go even beyond that mind and then
accept there is a consciousness; consciousness is neither mind nor property of the mind; but
it is another independent entity.
So see now. First I should know that a mind is an independent entity different from the body.
Then I have to know that consciousness is another entity, independent of the mind. What is
the available current scientific observation in physics? There is no mind as a separate entity;
there is no consciousness as a separate entity; All are reduced to what?; the physical body;
mind is a phenomenon of the body; consciousness is also a phenomenon of the body. You
have to separate the mind and then from the mind, you have to separate the consciousness.
So it requires how much discrimination.
And for all these things we require what; the assistance of the scriptures and therefore
akarcrya presents the three stages. The first stage is what: dehe aha itiva jaasya
buddhi. So jaa purua; jaa means what: an unintelligent person; a tmasic person; a
dull intellectual person; an indiscriminate person. In Tamil also you say you know: he is sitting
like a jaa.
So tmasic mind. It has got buddhi. the attitude; what attitude; dhaha aha itva; which is
called charvaka philosophy; which does not accept a skma arra; which does not accept
a mind; of course which does not accept even tma. So this is Charvaka philosopher.
And vidhushaha; A person who has got faith in the scriptures and who has got a little more
discrimination; a relatively intelligent person is here called Vidvn. For such a person and
who is called stika; Charvaka is called nastika; and generally we do not talk charvaka;
there is no use talking to them. Talking with charvaka is itself considered to be one type of
ppam. So an stika purua, who believes in karma knda , who believes in the survival of
something after death, and who believes in something which travels in death; who believes
in certain fields, in which these surviving, what you call, individuals live; who believes in all
these things; for such a relatively intelligent person, dhe jv ca aha dh. He looks upon
the body as himself sometimes; and he looks upon the jva as himself, with the help of the
scriptures. And jva means here what; skma arra sahita caitanya. And that is why he is
703
anxious about his next birth; that is why he is anxious about avoiding ppam; that is why he
is anxious about acquiring puyam; because he says in the next janma, I should be better off.
So which I, he is referred to; certainly not the body; because body is not going to continue in
the next janma; and he is not referring to tma also; because he is talking about going to
naraka; going to svarga etc. Therefore some travelling intermediary-I. The body does not
travel after death, because it is burned. tma can never travel. Therefore the travelling one
after death is neither the body nor the tma; then what is that? he believes, he accepts, he
knows the skma arra as himself and therefore I want to get better lka.
Therefore vidushaha dehe jive cha aha dhi; I-notion is there; whereas vivka vijna vata
mahtmana, whereas for that mahtma, who has got sufficient discrimination, who could
go to the jna knda of the vdas; who has got sufficient vairagya or who is sdhan
catuaya sampanna adhikria; and who has got vivka vijna; the discriminative
knowledge, who is himself; it is neither the physical body, nor the travelling skma arra;
but the non-travelling puya-ppa athitha karthrutva bokthrutva atheetha eka nitya uddha
mukta swarpa Brahma va. Brahma aha iti va sadtmani mathi. Sadtmani means what;
in the real tma; sacchidnanda svarpa tmani. He has got I-identification only with in the
sacchidnandda tma in what form: Brahmahmasmi.
Aha asmi Brahmha asmi; aha va aha man juhmi svha. So aha asmi brahmha
asmi. iti sada tmani mathihi.
continuing.

|

||||
atrtmabuddhi tyaja mhabuddh
tvamsamd:'sthipurarau |
sarvtmani brahmai nirvikalp
kuruva nti param bhajasva ||161||
So incidentally akarcrya is advising his disciples, mhabuddh, he is getting angry;

bhaja gvinda, bhaja gvinda, bhaja gvinda mhamat, same idea, mhamat, Oh
unintelligent; oh ignorant one; oh immature one; sambdhana, addressing.
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And in Sasrkt the word mhabuddh can be interpretted in two ways: akarcrya will
say: mhabuddh, if iya is humble and he does not mistake the guru; guru has the right
to address the fools; and if he is ready to accept it is fine.
Suppose the iya protests; how can you call me mhabuddh? Then akarcrya will
quietly say: No No No; I am not addressing you: I am addressing my own buddhi; he
mhabuddh.
So in Sasrkt we have got two interpretations; one is a bahuvrihi samsa; mha buddhi
yasya saha; which means the dull-intellected person; it can refer to a person; when it is in
bahuvrihi samsa. If it is taken as tatpurua samsa, it does not refer to another person, but
it refers to the buddhi itself, mha buddah, mha buddhi; I am addressing my buddhi
only; he mha buddhe. Mnasa sancharare, you sing; addressed to whom; Oh Mind,
manam, isan nmam, etc. you sing, you kow. Therefore he can address to his own intellect.
My intellect is dull; therefore I am addressing my own intellect. Oh dull intellect; do not
identify with the body; own up your true nature. both meanings possible. So he
mhabuddh atre sarire tma buddhim tyaja. May you give up identification with the body.
Learn to decide and defy from the body. So tma buddhi means I-thought or I-conclusion
upon the body.
What type of body; again and again he is using the same word,
tvamsamd:'sthipurar. I have given the meaning of this line, in 159 first line, same
line is repeated here; upon the bundle of flesh and blood.
And having dis-identified from the physical body, and should you become empty or vacuum.
By giving up the body identification, you are not going to lose anything; because in its place,
is going to be replaced by something far far superior. Therefore he says: Brahmani kuruva.
tma buddhim we have to supply. May you develop I-identification upon Brahman. So
Brahmani tma buddhim kuruva.
And what type of Brahman; sarvtmani. So which is the tma, the essential nature of not only
this body; but all the bodies. And not only that, nirvikalpe; that Brahman which does not have
divisions like flesh or blood or bone; these are all vikalps or divisions; whereas the
consciousness is divisionless-consciousness. Upon that divisionless self-of-all; that is
Brahman, may you develop I-buddhi.
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And remember, it is not a brainwashing phenomenon; not that we have a training by saying
aha brahmsmi; aha brahmsmi; Svmiji, one day 1008 times I chant; like gayathri should
I chant; it is not something to be repeated; it is not something to be practised, but it is to
something recognised with the help of the scriptures; for saying this scriptures have got their
own method of teaching. Therefore, by going through consistent ravaam, elaborate
mananam, and nidhidyaanam, you have to entertain. So otherwise it will be just a verbal
statement; it is a matter of knowing. Therefore, tma buddhim kuru. May you know aha
brahmsmi.
OK. Then what is the benefit. If I take so much trouble, what will I get out of it; he says:
param nti bhajasva. May you attain the highest peace; the peace that passes all
understanding; the deepest peace; may you attain. So paRmaam ntim; we also get a
shnti now and then. When the child education is not over; plus one over or plus two over;
college admission got, peace of mind. Therefore we also discover peace now and then; but
it is not param nti; it is only param nti; it is a peace that goes to pieces very
soon. Or it is a piece of peace; not whole; whereas this is what: param nti bhajasvam.
continuing.

|
-
||||
dhndriydvasati bhramdit
vidvnahat na jahti yvat |
tvanna tasysti vimuktivrt-
pyastva vdntanayntadar ||162||
So here akarcrya says without giving up dhtma buddhi, it is impossible to gain

brahmtmajna. So we cannot identify with both the body and tma simultaneously;
identification with one pre-supposes, dis-identification with the other. Therefore
unfortunately you cannot have the cake and eat it too. Therefore, you have to decide
whether you want to identify with the body or tma. And vdnta does not want to enforce
anything. Vdnta says that if you love identifying with the body and pampering it, you are
welcome to do; but be prepared to face all the consequences. And when the consequences
are hurting you, do not suddenly become philosophical; why this life; Bhagavn why did He
create me; could not He have kept quite; Bhagavn or kigavan; and then cursing the
Bhagavn and the world; cursing the wife; the children; do not scold; silently suffer the whole
phenomenon called life.
706
And as you grow further and further, things are not going to be brighter because, it is all
going to growing older and older; there is never going to be growing younger; does not
exist. And more and more of only departure and viyga; as we grow old; more number of
people that we know; one by one, is going to quit only. Therefore, it is not going to be a
wonderful news for you. If you say I do not mind, wish you all the best.
If you say I want to get out of the whole rigmarole, then better listen to me. It is choice; no
compulsion. Therefore akarcrya gives statutory warning: Dehtma buddhi is injurious to
your health. OK.
Vidvan aha tm yvat na jahti. Suppose this human being does not give up the body
identification. Suppose, this intelligent person; because he is a human being, and he is
supposed to have intelligence; therefore vidvan he says: so this human being it means; this
intelligent human being, discriminative human being, does not give up; what: ahatm
dehtmabuddhi; I-notion in the body; dha indriydau; in the body, sense organs, etc. So
the first word, in the first line, should be split properly; dhndriydvasati it is there; if you
split dehendriya dau plus asati; dehendriya dau, saptami vibhakthi; it goes along with
ahatm; dehendriydau ahatm means I-notion upon the body, sense organs, etc.
And what type of body it is: asati: which is asat; asat means what: unreal, which can be
reduced to further things. It is reducible or which is subject to modification. Now you say this
is a boy. After sometime you say it is you: after some time, you say it is old; and then you this
is dead body; which one is correct; tell me. Therefore since it is appearing in different ways in
different times, after the death if you keep the body for some time, you will call it by all kinds
of other names; waste, dirt; putrefying matter; which you have very carefully named now. So
many names. Therefore, which one is real. It is not real; asati. Asati also saptami vibhakti;
qualifying dehendriydau. Suppose the intelligent human being does not give up the I-
notion in the body which is unreal; and how is this I-notion developed; bhramdit; the I-
notion which is entertained purely because of delusion. Non-thinking; non-enquiry. Taking
for granted. Right from birth, we have assumed I am the body; without enquiry.
Just as we take the earth as flat right from birth. And somebody has to be tell the earth is
round; but even after telling that it is difficult to believe because my perception continues to
show; my experience continues to show that earth is flat. Similarly the Sun does not rise; but
experience continues to show; unless I make an enquiry; that is why when whichever
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scientist, I do not remember, first time he said that earth is not the centre; it is not a geo-
centric system; but it is helio-centric system; Sun is in the centre, it was not accepted at all
and he was imprisoned or something.
So when the whole considers that I am the body; and one person comes and tells, you are
not the body; what are we going to tell; Paithyam and if you are not put in chains, it is a
grace. So therefore, when the delusion becomes universal; it becomes wisdom. When the
wisdom becomes rare; it becomes delusion.
Therefore akarcrya says: the delusion-born body identification; bhramdit is

adjective is ahatm. So yvat vidvn asati dhndriydv bhramdit ahat na jahti;
udit means born bhramdit means born out of delusion; What? body-identification.
OK. What will happen, if I do not give up. tvat tasya vimukti vrt api nsti. So long he
cannot get even verbal liberation. Even the word liberation cannot apply to him; let alone
that what to talk of actual liberation. Even nmk vste liberation he will not get; where is the
question of real liberation. Vrtha means word; vimukti vrt api tasya nsti.
When? a vdnta nayntadar. He may study vdnta. And he may be a great scholar of
vdnta. Vdntany means vdnta stram; Vdntany means he has seen the end:
; ; Vdntany; he has studied all the books of
vdnta; dari; he will be a great academic scholar of vdnta. He can brilliantly, what you
call, give a talk on paja ka vivka; avastha traya vivka; sri prakaraa m; all the
upaiads are knastha; he knows them byeheart; he can give lectures in Sasrkt; he can do
everything; is he liberated. akarcrya says he is not liberated as long as what:
dehtmabuddhi is not gone.
So liberation pre-supposes dehtma buddhi tyga. That is why Krishna said in the twelfth
chapter of the Gt:
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The one who has got strong physical attachment, for him Vdnta is either not appealing or
it is academic; what you call exercise only. Therefore a vdnta nayntadar asthu. Let
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him be a great scholar; no liberation is possible. So therefore, antma abhmna and tma
abhmna cannot co-exist; matter abhmna and consciousness abhmna cannot co-exist.
continuing.

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chyarr pratibimbagtr
yatsvapnadh hrdi kalpitg |
yathtmabuddhistava nsti kci-
jjvaccharr ca tathaiva m:'stu ||163||
So akarcrya advises therefore if you want your vdantik study to be fruitful, start the
training of aha na dhsmi.

manbuddhyahakracittni nha
na ca rtrajihv na ca ghrantr |
na ca vymabhmi na tj na vyu
Having the training of looking at the body as nothing but paja btha samuha.
Just as wave is born out of ocean; it rests in ocean and goes back unto the ocean. Similarly,
the world is like an ocean; and the body is like a wave, out of the paja bootha world; the
body has come and back to paja btha, the body will have to go. So if the paja bthas are
object different from me; a wave of paja btha also must be an object different form me. If
ocean is an object different from me; one of the waves which is a product of the ocean, how
can I be that? If I am not the ocean, I am not the wave also. If I am not the paja bthas, I
am not the arra wave also; which is a product of paja bthas. Therefore do this dhynam.
We can go to prama maya later.
First for the initial 10 years do this only. So in meditation, try to objectify your body, learn to
look at your own body as one of the statues in the marina beach. They will not keep for us.
But imagine. He himself says that. See. chya arr. There is a body in front of you which is a
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shadow of your body. So upon the chya arram; do you have abhmna. You do not look
upon the chya arra, your physical body shadow as yourselves.
Similarly, pratibimbagtr, another example, your own reflection in a mirror, even though it
does everything that you do; you do not mistake that pratibimba gthram; gthram means
arra; that is why you say in Tamil also; you do not mistake it as
yourselves; svapna dh; you have got a special body in dream; with which body alone you
do all the dream transactions; you do not do the dream travel with this body; then from the
bed you would have fallen down. Therefore you are upon the bed only; you travel all over
with a special svapna dha; even though in dream that body seems to be so real and you
very much seems to be that very body itself; you know that svapna arra I am not; and hrdi
kalpitg; and any other body which you project mentally for yourselves. An imagined body.
So the svapna dha is after you go to sleep. hrdi kalpitg is even in the waking state you
can imagine as though you have reduced the weight; it is not possible even though you have
tried all methods.
OK, let us imagine that it is slim and beautiful; let us assume; therefore hrdi; in the heart;
manasi, kalpitg, agam means arra; sometimes agam means one of the organs;
sometimes aga means arra itself. So kalpitg means, the imagined body; body
imagined in the mind, upon these four types of bodies do you have abhmnam?
He is asking; Tava kchit tma buddhi nsti. You do not have I-notion in all these four types
of the bodies. akarcrya says in that list, one more you add. This physical body also let it
join the other four. So tathaa va, jva sarire api, maasthu; What? tma buddhi msthu. May
you not I-identification in this living body also. It is exactly like a statue, because statue is
also made up of matter; this is also made up of matter; the only plus point is, this body can
temporarily have borrowed consciousness. So like a clock, where you have wound the clock
and it has got some duration in which the clock will run. Similarly there is a blessing because
of which there is borrowed life; with which the body runs for sometime. And how long it will
run; nobody knows; afterwards the body is exactly like any other statue; how can you claim
that material as yourselves. Therefore may you not claim the body.
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060. Verses 164 to 167

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dhndriydvasati bhramdit
vidvnahat na jahti yvat |
tvanna tasysti vimuktivrt-
pyastva vdntanayntadar ||162|

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chyarr pratibimbagtr
yatsvapnadh hrdi kalpitg |
yathtmabuddhistava nsti kci-
jjvaccharr ca tathaiva m:'stu ||163||
In these verses, akarcrya is revealing the nature of annamaya ka; and by way of
revealing its nature; he also indicates that such an annamaya can never be identical with the
tma, because tma has got features which are totally different from annamaya.
Here we have to remember something. While akarcrya wants to show the difference, he
is revealing the features of annamaya and features of tma, and since the features of both of
them are totally different; they have to be two separate entities. Lakaa bdt lakya bda.
When the features are different, the featured substances also must be different. This is the
idea that akarcrya uses. Dharma bdt dharmi bda. Property bdt, substance bda.
This is the approach.
And to apply this principle, we should know the features of the annamaya and features of
tma and we should see that these features are diagonally opposite and therefore annamaya
cannot be tma. So, here the uniqueness is while akarcrya talks about the features of
annamaya, it is or they are something which can be verified by us or which are seen by us. So
when the body is said to be savikra, we can directly experience and verify.
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So therefore, when akarcrya reveals the features of annamaya, it is not a new teaching,
but it is only an anuvdha; it is called anuvdha technically; it is not a new teaching; but it is
only the re-statement of an already experienced fact.
Whereas when we talk about the features of consciousness, that is not something like the
body, which you can see with the eye or the microscope or through scientific calculations.
The features of consciousness are known through stra pramam alone and therefore it is
a new teaching.
So features of annamaya is called anuvdha rpa, whereas features of tma is bdhana rpa,
prama rpa.
So if akarcrya says consciousness is indivisible; from where do we know that. From the
scriptures. If akarcrya says consciousness is all-pervading; from where do we know that.
From the scriptures. So with regard to consciousness; scriptures alone are the means of
knowledge. With regard to the body, scriptures need not say it is savikra, it is something
solidly experienced. This is not only for annamaya, with regard to pramaya also, the same
rule is applicable. The antma features are restatements; tma features are teaching. And
with the help of the teaching and with the help of the known features of antma; we are
distinguishing tma from antma. This is the difference to be noted.
He has talked about various features of antma; and in the 163 verses, he compares the body
to various secondary bodies; like the chya arra, pratibimba gthram, svapna dha or
kalpita dha. And the beauty is: for one physical body, akarcrya uses four different
Sasrkt words. For us how many words we have for body; body. But here uses; arra,
then gthram; then dha; then agam. So all these different words are used to avoid
repetition; all these four words means arra alone. So whether it is shadow body, reflected
body, dream body or imagined body; you never have an abhmna over that; this body is the
fifth in that group; may you take this body also as anyone of those four. Up to this we saw.
Continuing.

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dhtmadhrva nrmasaddhiy
janmdidukhaprabhva sya bjam |
yatastatastva jahi t prayatnt
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tyakt tu citt na punarbhav ||164||
So here akarcrya points out that dhabhmna is the cause of the sense of mortality;
the fear of mortality is because of the stla arra abhmna. To get over the fear of mortality,
one need not come even to the level of tma; by simply shifting the abhmna to skma
arra itself, marana bhaya will go. tma need not come at all; just switch over your
identification from stla arra to skma arra; the fear of death is gone; because when
the stla arra dies, the skma arra does not perish.
From the standpoint of my skma arra itself, I am immortal; because in the next janma, I
may lose this physical body: vssi jrni yath vihya; but I am going to continue with
another body. In fact, when did I begin the whole journey. Andhi kla pravrdda I have
been surviving and I will survive also; even during pralaya klam, skma arra is not totally
destroyed; it remains in dormant condition. In fact even pralaya is like a longer sleep only.
And therefore for immortality, you need not go up to tma level, just dis-identify from
annamaya, that is enough. And therefore he says: dhtmadhrva bjam. Stla arra
abhmna alone is the seed, the cause for janmdhi dukha prabhavasya; for the origination
of, for the emergence of, varieties of pains; prabhava means utpattis; emergence. So the
seed, dha abhmna is the seed for the emergence, for the uptattis of varieties of pains like
what: janma dhi; the pains like janma, janma dukha belong to stla arra only. And
dhi padt, etc. means jar dukha; vydhi dukha; so janma mrtyu jar vydhi dukha
donu daranam; Lord Krishna said in the 13th chapter. All these so-called pain belongs to
the physical body. In fact, in life, most of our time is dedicated to pampering, protecting this
physical body only. As akarcrya said in Bhaja Gvinda, udara nimittham, bahu krita
vea.
In fact, education never seems to be meant for the inner growth at all; education is also for
job; how do we know. I do not choose a group that I like; I choose a group which gives me
better job; especially if there is demand in America. Computer software; Indians are flooded
there; pushy there: So therefore I because of what: , ,
. udaranimitta bahukrtava; means what; my physical
personality seems to dominate, more than even my intellectual and emotional personality.
Intellectually I love some other subject, but still give up that subject and choose a subject
which pays more money, which means, intellectual satisfaction itself is secondary; physical
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need or marriage market is. That also is there. All these become important. Here
akarcrya says mortality and all other pains are because of dha abhmna.
And this is for whom: asaddhiy r; for the unintelligent human being; indiscriminate
human being. So how does the sentence read. For the indiscriminate human being; for the
avivks; dha abhmna alone is the cause for the origination of pains like birth, disease,
death; even samyga viyga; they are all physical alone.
And since dhabhmna is the cause of 90% of sasra. akarcrya says: give it up
straightaway. Like a hot potato, drop it right away; yatha; yatha means since this is so. This
is is so means which is what; dhabhmna is the seed of all problems, Tatha. Therefore.
Tm jahi; give it up. By developing objectivity with regard to physical body. Practice body
meditation; without practising body meditation; tma meditation will not work. Why body
meditation is required; seeing the body as an object is a pre-requisite for seeing the tma as
the subject. Just like when the person is seated on the chair, if you want to sit on the same
chair, what is the pre-requisite. The pre-requisite is: you have to dethrown that person.
Similarly there is only one I-chair. Upon the I-chair, body, the gund body, the heavy body is
seated on the subject-chair; unless you vacate that physical body from the subjective-chair,
you cannot enthrown tma upon the subjective-chair.
And therefore body meditation becomes important; you may say Svmiji we are already
meditating upon the body; but here what type of meditation: body-is-an-object-meditation.
Objectification of body meditation; with more comprehensive and total it is, the more easier
is aha brahmsmi. That is why in nirva akam, akarcrya starts with
manbuddhyahakracittni nha.
So before my sitting in the chair, I have to vacate all those people. Then also I get that space.
In fact, there also it is like the bus. If someone is trying to get up and get down by arranging
his things; and I have seen it in my eagle-eye and thinking that I will get a seat; I will get a
seat; and he got up; and quietly somebody else sat down by squeezing.
Like that for the I-status, I somehow wanted to remove stla arra; when I made it get up,
the skma arra is occupying it by force: After that another 10 years of skma-arra-
objectification-meditation. If it leaves, kraa arra occupies the seat. By the time I vacate all
these people from the seat, time comes for me to get down from the bus!
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So what I say is: antma-objectification-meditation; meditation also is the important pre-

requisite for aha brahmsmi dhynam. And antma-objectification is not that easy.
Therefore akarcrya says prayatnt jahi. So with effort, taking a lot of trouble; lot of time;
lot of energy; you have to dethrown the stla arra from I-status. And once you do that;
tyakt tu citt; Here citta means dha abhmna; citta means dha abhmnaha; citt
tvakt sati; sati saptami;
Once the dha abhmna is given up, punarbhava nsti; there is no scope at all for punar
janma; or mortality. So once the dhabhmna is given up; there is no scope for punarjanma;
no scope for sasra. So in this place, bhava means janma; punarbhava means
punarjanma; means even a remote chance; even a remote possibility is not there.
Continuing.

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karmndriyai pacabhiracit:'ya
pr bhavtpramayastu ka ||
yntmavnannamay:'nupra
pravartat:'sau sakalakriysu ||165||
With the previous verse, the annamaya ka vivka is over; which topic started from verse
154 and that is completed with verse 164. So eleven verses akarcrya has written just to
negate the stla arra as antma.
And he completed saying that one has to put forth lot of effort for dethroning annamaya
itself; and if that is the effect; the latter ka abhmna is stronger. In fact, as you grow more
and more interior, our abhmna is also stronger; if you have to choose between physical and
mental pain; many people say, even if he has beaten me once, it would have been better; he
used that word. So we are ready to withstand physical pain; but we cannot stand mental,
intellectual. This itself requires lot of effort.
If annamaya requires five years; pramya 10; manmya 15; vijnaaya 20; nandamaya
25 years; if you total and ask how much; it would your whole life! That is why vdnta is not
that easy. But you can easily define tma. Paja ka vilakaa. You can write nice notes, or
record or type it and keep it and read and put it in computer also. Writing is easy but really
disidentification requires our initiative. So here he says: take effort.
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Now he is entering pramaya ka vivka. 2 verses. Two verses 165 and 166; because
pramaya ka is closer to annamaya ka; and therefore akarcrya does not spend lot
of verses on that. So first he defines what is pramaya.
We have seen in our introduction; pramaya consists of six organs belonging to skma
arra. That is subtle body; I hope you remember; subtle body has got 17 organs; what are
the 17 organs; 5 sense organs of knowledge; 5 sense organs of action; five prs, mind and
intellect. 3x5=15+2=17. This skma arra itself is organwise subdivided into 3 kas;
pramaya ka consists of 6 organs; manmaya ka consists of similarly 10 organs; the
details we will see there. Pramaya ka either we say 6 organs or even we can say 10
organs; what are the ten organs? paja pr and paja karmndriyni. If pra you take
as one, 1+5=6; if you take pra as 5 itself, 5+5; paja praaha plus paja karmndriyni is
equal to pramaya ka. That is what is said here.
Karma indriyai pacabhir acitah aya prmaya ka. So this pramaya ka is

endowed with anchita means endowed with five karmndriys. Pra along with five-fold
pra. Here Pra is put in singular number; you have to take it as paja pra. So these
sense organs; pramaya ka bhavt; or we can say; kriya akti part of skma arra, the
energy part of skma arra is pramaya. Icch akti corresponds to manmaya; jna
akti corresponds to vijnaaya. So iccaha akti; kriya akti; jna akti.
And why do we divide into three aktis or faculties. Because all the human activities are in
these three stages only. Jnti; icchti; yatat. So read in the newspaper or advertisement;
there is a beautiful product; which will really help us.
When you read that newsitem, Jnti; jna akti has functioned; because without
knowledge, how can you desire. You cannot desire an unknown object. So Jnti is the first
stage.
And what is the next stage; I want; they will say one television for 730 rupees. It will seem
better; instalment life-long; They will put in attractive language and I go on: dhyyat
viayn pusa; dhyna; Jnti will gradually get converted into icchati; manmaya does
that.
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And once Jnti and icchati has taken place; then pramaya is ready to work for its
accomplishment. Therefore skma arra is divided into three kas; corresponding to jna
icch kriya aktya.
And then he says: yna annamaya anupra; so yna means pramayna; annamayaha
anupra means the annamaya ka is filled up with pramaya. Annamaya is filled up
with pramaya. That is annamaya is like a container; pramaya is like the content. Later it
will be said pramaya is the container; manmaya is the content. pramaya is the
container; and vijnaaya is the content; then the ultimate content will be the tma.
Therefore yna pramayna; annamaya anupra means complete. And the prefix, anu is
added, by akarcrya to remind us a discussion which is occurring in Taittariya upaiad.
There is the paja ka discussion.

any:'ntara tm pramaya |
tnaia pra | sa v a puruavidha va |
tasya puruavidhatm | anvaya puruavidha |
tasya pra va ira |
Vivkacmai contains all the upaiads in it. What is the significance of the word; anu:
the significance of the word anu is of these five kas, annamaya ka alone has got its own
original shape. Of these five kas, annamaya alone has got its own original shape. The other
kas do not have their own natural shape. They are like fluids or liquids; they are like; I do
not say they are liquids; they are comparable to a liquid. What is the nature of a liquid. It
does not have a shape of its own; it assumes the shape of its container.
So Taittariya Upaiad says; tasya puruavidhatm| anvaya puruavidha; pramaya also

has got human shape in a human physical body. A cowed pramaya will have a cow shape.
A ant-pramaya; has the ant got pramaya or not? you should not doubt; if the ant does
not have pramaya, it would not be alive. A plant pramaya will be plant shape.
So anupra indicates that not only it fills the annamaya; and it also takes the shape of
annamaya. And not only that, annamaya tmavn. tmavn means kartavn. Annamaya
enjoys the very existence, because of its blessing of pramaya.
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Once the pra is gone; annamaya cannot survive for long; in fact it becomes impure matter;
whoever comes in contact with dead body; whoever visits a house in which somebody has
died; he has to take bath. Therefore annamaya is no more live; it has become dead without
the blessing of pramaya; and therefore annamaya is tmavn; tma means existence;
tmavn means endowed with existence; because of pramaya.
And once pramaya is gone; annamaya cannot exist. You may argue; a dead body exists,
you may argue; how long? Soon it will putrify and it will perish. So the whole foul smell is in
the indication of the disintegration of the body; without prs the body disintegrates; the
body is existing because of pramaya alone. OK.
And not only that; asau sakalakriysu pravrethathe. This pramaya alone engages itself in all
activities. It looks as though annamaya is acting; really annamaya is like the cabinet of a car;
car is not really moving; its inside-engine is functioning; and therefore the cabinet pushed by
the engine. Activated by the engine it moves. Similarly, when the fan rotates, it is only
because of the inside content. And therefore, pramaya; asau means pramaya
sakalakriysu pravrethathe. Of this, the paja pra corresponds to the energy giver, and the
paja karmndriys corresponds to actual performer. Pra is the energy for the sense
organs or the tool-box. One is fuel; one is the tool; both put together functions.
Continuing.
Verse 166; it is a peculiar metre called matha mayura; the metre is called matha mayura
vrittham. It represents a peacock excited and how it shakes the head. It should be sung like
that.

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naivtmpi pramay vyuvikr
gant:':'gant vyuvadantarbahira |
yasmtkicitkvpi na vttamania
sva vnya v kicana nitya paratantra ||166||
So he has talked about the nature of pramaya. Now the next job is dethronement of
pramaya. To introduce and make it vacate the seat. Normally we introduce and ask a
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person to be seated on the chair. But here the peculiar thing is after introducing and asking
it to get up and go.
Pramaya's nature he talked about and indirectly indicating that tma has got opposite
features. So what are the features of pramaya? Pramaya kavikra. Prmaya is a
product of ka. Really speaking, it is paja bht vikra; if you remember the
introduction we had seen that paja pras are born out of the total rajgua of all the five
elements. Paja pras are born out of the total raj gua of all the five elements. If you
have heard tatva bdha, tam paja bhtnam amati rja smcha paja pr
sambuta. But even though the pra is born out of all the five elements, it is supposed to
be ka pradhna and therefore here akarcrya says pra is ka vikra. It is a
modification of ka tatvam. And that is why breathing is important; until it enters into my
body it is ka tatvam outside; once it enters inside; outside it is called adhibhtm; the
moment ka becomes adhytmam, subjective; it becomes pra akti, because of some
modification. And therefore pramaya is called ka vikra. Vikra here means product.
I have told you before, the word vikra has two meanings; one is modification; another
meaning is product.
When we talk about ad vikrs, there vikra means modifications; asthi, jyathe, vardhat;
here ka vikra when you tell, we have to translate it as products of ka.
And as even we hear this feature, we have to contrast this feature with tma; what is tma;
nirvikra. It is not a product at all. This is the first contrast.
And then what is the next feature of pramaya; yea antha ganta bahi gant. So
antha ganta means it comes inside when you are inhaling and bahi gant, it goes out
when you are exhaling. So gant means comer and goer. So it is inside-comer and outside-
goer. Like what; kavat. Like ka. As even ka is coming inside and outside; the pra
tatvam also; ka is the grosser part; the pric energy; pric energy is not ka; but
pric energy is contained in ka. Based on that alone, now all the pric healing and all is
talked about and everywhere it is. It is the handling the human personality through
pramaya ka; because all the paja kas are matter.
Therefore each ka influences the other ka. In fact that itself is an indication that all are
material in nature. And that is why we say mind itself is matter. All the paja kas are inter-
connected and that is why to improve your health; you can catch hold of any system; all the
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systems will work. So ygasanas if you do; through varieties of postures you can improve
pra health; mental health; even buddhi can improve by yga sanas. So there you are
handling annamaya and there are some people through varieties of prayms alone they
improve physical and mental health. And then some people say that the whole problem is
psychosomatic. You do not like in mother-in-law or sister-in-law or father-in-law; and they
are in the family; and therefore you are having BP. So this is what: mental problem.
Therefore do some counseling: BP comes down.
And vdnta handles the whole thing to vijnaaya. Knowledge gives you health. If a
person does not have congenital diseases, knowledge itself is capable keeping his body in
the fittest condition. Where is the problem? So what I want to say is: you can control any
ka through any ka. So pramaya is contained in ka; pramaya itself is not ka.
Therefore akarcrya says: just as ka goes inside and outside, pramaya also along
with ka goes and comes.
So here what is the second feature of pramaya; it is calana svabhva; whereas what is the
feature of tma; nitya sarvagata sthuracal:'ya santana. tma is acalam;
pramaya is going and coming. And thank God; it is going and coming. or what happens.
it has to go and come. So what is the first contrast. Savikra; nirvikra; the second is
sacala; acala.
Then what is the third feature. yasmtkicitkvpi na vtti. This pramaya is so inert that it
cannot know anything at any time. Anytime means in any avastha; quapi; jgrat avasthya
va; quapi refers to time; jgrat avastya va; svapna avasthya va; suupti avasthya va;
the pra exists alright; but the pra cannot know anything. That 'anything'
akarcrya himself explains. Iam v aniam v; whether it is good for me; whether
mosquito is sitting or AC is functioning. So that good feeling also or the painful feeling also;
pramaya cannot know, even though during sleep pramaya is functioning; it cannot
know anything.
And not only it cannot know Iam or aniam; svam va anyam vaa; neither can it know itself;
nor can it know others. Pramaya cannot say I am pramaya. Pramaya cannot say I am
pramaya. Who says I am pramaya. This idiotic person; this tma-I, who is self-evident
conscious being; that I, am choosing to identify with the antma; and I am claiming
pramaya as myself. Pramaya cannot know itself or others. And therefore Iam v
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aniam v; svam v; anyam v; kicitapi kvpi kinchana api na vtti. So therefore what is the
third feature. Jaa.
And then what is the nature of the tma. Ctana. tma Ctana is not said here; we have to
supply. So this is the third contrast between pramaya and tma.
Then what is the fourth contrast. nitya paratantra. The pramaya is eternally dependent
on other factors. Pramaya is eternally dependent on other factors.
First to be effective, it requires annam. A good meal; so if I do not eat properly, one function
after the other will begin to deteriorate. So pra, apna, vyna, udna, samna; all of them
will deteriorate; and energy becomes lesser and lesser; that is why I am not able to do any
action. So therefore it is dependent on the food also; and also it is dependent on my will.
So the commentator says: I have told you one of the akarcryas has written the
commentary also: by pryma etc. people are able to even what you call control the
functions of pra. The ygis are able to do pramaya nirodha; even the so-called
involuntary functions, the ygi is able to stop; it can stop the heart beat for sometime; he
can go under the ground; and can be there for seven days or eight days; where oxygen is not
there; they have done experiments. There is one Kaivalyadhma; a big ygi c institute near
Pune or somewhere; so in a glass case, where there is no air at all; ygi goes and for days
together he stays there; and comes out more fresh than us. These are all what: total
controlling of the pramaya, which means pramaya is not svatantra; where it is para
tantra; whereas what about tma; it is nityam svatantra tma.
So this is the fourth contrast. So what are the four. Savikra-nirvikra; sacala-acala;
actana-ctana; paratantra-and-svatantra. Because of these diagonally opposite
features; pramaya api naiva tma.
Look at the first line; pramaya api naiva tma. Pramaya also is not tma. Why also?
because previously we have seen annamaya is not tma; Now pramaya. So for everything
we have to see the meaning. This is the style of Sasrkt commentary. So they will not leave
any word like that; so for api what meaning has to be given; this or that; a big quarrel will
ensue on that. So different commentators agreeing and disagreeing:
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Ktrajacpi mm viddhi; two interpretations of one word api gives Vii advaita
philosophy and advaita. The api in that Ktrajacpi; in the thirteenth chapter, second
verse or third verse; ktrajnam cpi m viddhi. If you put 'api' in one way it becomes
Vii philosophy. If you put 'api' in a different way, it becomes advaita; it is said both are in
the 'api'. That is why commentators are very particular. How I am not going to tell you now.
continuing.

|
-
||||
jnndriyi ca manaca manmaya syt
k mamhamiti vastuvikalpahtu |
sajdibhdakalankalit baly-
statprvakamabhiprya vijrmbhat ya ||167||
So with the previous slka, the pramaya ka vivka is over. So now we are entering the
manmaya ka vivka; which is from this verse 167 up to 183. So manmaya is a powerful
ka; all the problems that exists are where: in the mind only you know; kavalai, if you say,
whether it is for the pramaya or for annamaya? or manmaya; So manmaya being most
important ka, akarcrya spends many verses; that is 167 to 183; 17 verses on
manmaya.
First the definition of manmaya is given, as one consisting of six organs. Pramaya
consists of 10 organs; manmaya consists of six organs. What are the six; the mind and five
sense organs of knowledge. There five sense organs of action; here sense organs of
knowledge. So paja jnndriyni plus mana is manmaya ka.
Hari Om.
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061. Verses 167 to 170

|

||||
dhtmadhrva nrmasaddhiy
janmdidukhaprabhva sya bjam |
yatastatastva jahi t prayatnt
tyakt tu citt na punarbhav ||164||

||
||||
karmndriyai pacabhiracit:'ya
pr bhavtpramayastu ka ||
yntmavnannamay:'nupra
pravartat:'sau sakalakriysu ||165||

|

||||
naivtmpi pramay vyuvikr
gant:':'gant vyuvadantarbahira |
yasmtkicitkvpi na vttamania
sva vnya v kicana nitya paratantra ||166||

|
-
||||
jnndriyi ca manaca manmaya syt
k mamhamiti vastuvikalpahtu |
sajdibhdakalankalit baly-
statprvakamabhiprya vijrmbhat ya ||167||
From this verse 167, akarcrya is entering the third ka, viz., manmaya ka; which is
from verse No.167 to 188; and first he defines manmaya ka in this verse; jnndriyni ca
manaca manmayah syat. So the five sense organs of knowledge, along with the mind
represent manmaya ka; and this ka is vastu vikalpa htu.
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So this is the cause for dividing the objects of the world as aha and mama. So this is
responsible for vastu vikalpa; here vikalpa means division; in the form of mama aha iti;
because of its relationship, because of its sentimental association it causes mamakra;
mamakra means mine; ahakra means I.
And of course the first ahakra is in the paja ka themselves; and even outside the paja
ka, sometimes because of extreme attachment, a person begins to feel total identification
with the other person; and there he does not use the word aha; but the mental; what you
call; involvement is so much, that it is as good as ahakra only.
So when a person says that without this person, husband, wife, mother or child, my life is
empty when a person says, it is not mamakra sabhanda, it has become ahakra
sabhanda. So when that person dies; this person begins to feel my life itself is zero. That
means what: the death of that person is equivalent to death of myself means; the
relationship is not one of association; the relationship is one of oneness itself. This is called
tdtmya adhysa.
And when I see that person as related to me, it is called sasarga adhysa; when I see as a
simple relation, the loss of the person is loss of something belonging to me, but I do not see
it as my loss. So in mamakra adhysa, the pain of loss is lesser; in ahakra adhysa, the
pain of loss is immense. In sasargaadhysa, the pain of loss does not create suicidal
tendency; but tdtmya adhysa, the pain of loss will create even suicidal tendency; that
person is not there; I do not want to live at all. That is defined as tdtmya adyaa.
And for both type of attachment, what is the cause? pramaya; it is the emotional mind
which leads to both tdtmya and sasarga adhysa; mamakra and ahakra notion. With
regard to both the paja kas as well as with regard to the external world also. So aha
mama are within quotation, iti vastu vikalpa; here vikalpa means division or classification.
This is me, this is mine; this is me; this is mine; this classification is caused by manmaya.
And this manmaya is sajdibhdakalankalit; kalita means endowed with; kalanaat

means relationship or association; and sajmeans nma; dhi means etc., here etc. means
nama and rpa; and bhda means variety. So varieties of nama rpa specifications; nama
rpa associations is called sajdhi bhda kalana; varieties of namarpa association.
So this clip is associated with a particular nama and particular rpa. This mike is associated
with a particular nama and particular rpa. That bhda refers to particular; and kalana means
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sabanda, association; and this associations; kalitha, the mind is saturated. So the mind is
saturated with varieties of associations like nma, and rpa.
Why does akarcrya say so. Actually it is the objective world which is associated with
nama and rpa, because the whole world consists of objects. The specification of each object
is determined by nama and rpa. It includes da, kaala; and all those things also.
But akarcrya says that it is the mind that is associated with all these because, mind
constantly perceives and registers the experiences of the world. Therefore whatever be the
nature of the world; those thoughts are in my mind. All the time my mind is preoccupied
with the world alone; except during sleep; sleep also is becoming lesser or lesser; either
because of age, worry or whatever it may be; that means the most of the time, the mind is in
the world alone. And the world is full of what: sajdhi bhda kalana. Since the world is
associated with samjndhi bhda kalana, the mind which is all the time preoccupied with the
world, the mind also is associated with sajdhi bhda kalana.
And therefore he says: sajdhi bhda kalana kalita; kalita means endowed; saturated,
preoccupied; full of; soaked in; varieties of nama rpas, because of world pre-occupation. So
when we are worrying about our office; where is the office; not in front of me; because I am
here; so the mind has got the office within itself; and that I imagine that person; this person
and he is listening to me, he is doing that; he is doing that. Therefore the mind which has got
the inner world registered from the outer world; and I dwell upon that inner world and then
react to that. Therefore the mind is full of nama rpa.
And therefore only baly; the mind is extremely powerful. Even though it is known as my
instrument; my instrument, I am not very sure whether mind is my instrument or whether I
am mind's instrument. Because often even when the intellect says an action is wrong, even
when the intellect says an action is wrong, the sentimental mind, the attached mind tells do
this; do this; do that; and because of the pressure of attachment or sentiments, I do not ask
the mind to shut up; but succumb to the mind's blackmail and agree to do it and say I will
satisfy you. So therefore normally I should be stronger and the controller of the mind; but
actually the mind is stronger. Therefore baly.
And why is the mind stronger? Not the mind by itself; the mind which has got sajdhi
bhda kalana; a thoughtless mind is not going to affect me. I am not saying therefore: you
be thoughtless. That is not the intention. A thoughtless mind does not affect me; but the
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mind is the supported by the thought. A thoughtful mind and emotional mind; a sentimental
mind and rgi mind; a dveshi mind is powerful; and the mind has become full of thoughts
because of what: the world; therefore backed by the world; such a vast and powerful world;
the mind becomes extremely powerful. Therefore baly.
So in the book, baly is there; it is not a printing mistake; it is because of the rule of
conjunction of words it is there; if you split, it will become balyn. And the next word is tat
prva; that sakara; the first half of sa has to be dropped; therefore it will become tatprva
kam abhiprya vijrmbhat.
And what does manmaya do. Tat prva kam; tat prva kam; its previous ka. What is
its previous ka; manmaya ka's previous ka is pramaya ka; and abhiprya; filling
up. So filling up the pramaya ka which is its previous ka; yaha vijrmbhat; yaha means
manmaya vijrmbhat; manmaya exists; manmaya functions; stands out powerfully. The
word vijrmbhat is used, when the existence is prominent existence; dominant existence;
shining existence is called vijrmbhat. So thus manmaya exists filling up the pramaya with
all these faculties.
Continuing.

|

|||
pacndriyai pacabhirva htrbhi
pracyamn viayjyadhray |
jjvalyamn bahuvsanndhanai
manmaygnirdahati prapacam ||168|
So the manmaya's function is explained here through a beautiful analogy. It is a wonderful

example. What does manmaya do? It constantly interacts with the world and how does it
interacts with the world through the paja jna indriyi.
And what do the sense organs do: they bring five-fold sensory experiences and offer to the
mind. Therefore the eyes bring forms and offer to the mind; the ears bring sound and offer
to the mind; paja jnndriyni offer paja viay to the mind. Viaya here means
sensory experiences; abda sparsa rpa rasa gandha.
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And as even the mind receives the five-fold sensory experiences or objects, the mind does
not remain quiet, it begins to judge the object and it says; this is wonderful experience. This
person is very nice; this place is very nice.
And therefore it reacts in the form of rga, dva, kma, krdha, lobha, and not only that:
as even the experiences come when the experience is beautiful; it creates a vsana that I
have enjoyed this experience; I would like to have it again. So therefore the vsana is there;
the vsana will trigger the mind again to seek those experiences; and naturally again one will
go after similar or same experiences; and again the experiences are put into the mind and
again the vsana will decrease or increase? The vsana will increase more and again we go
after and again; whether it is ubha vsana or aubha vsana. So therefore backed by vsana,
on the one side, and supported by the sense organs on the other side, the mind is ever
active; experiencing the external world.
This idea, akarcrya wants to convey through an example. A beautiful example. In the
example, mind is compared to the fire; sacred fire in a yga and what is the yga; the whole
life is a yga. Our entire life is a yga. yga means a sacrifice; a fire ritual.
And for that life's fire ritual, what do we require; fire, the mind is the fire and for the mind-
fire to burn, you require fuel. Indanam is required and what is the fuel; vsana fuel. Everyone
has got different types of fuels; ubha vsanas are like the sandalwood and the aubha
vsanas are like any other log of wood. Thus all the vsanas becomes the fuel; and that is the
first thing with which begin. For stating itself we need the fuel, isn't it. So we start our life
with the vsana.
Then you may have a doubt, how the vsana be formed without experience. So to start the
life with experience, we require fuel. Therefore how do we start the life with vsana; because
vsanas require experience. How do we start. We say that we have brought vsans from
our prva janma; indriyasya indriyasya arth rga dvau vyavasthithau;
At the time of our birth itself, music vsanai. art vsanai; vdnta vsanai; akrama vsanai; all
those ubha aubha vsans, we start with, that is the fuel. And these vsans are further
nourished by the sense organs. Therefore the sense organs are compared to the five priests
for this hma; we require priests; hma kunda for the sacred fire is the mind; fuel is the
vsanas; priest you require isn't. Not one priest, because it is a big yga; five priests are
sitting; what are the five priests; the ears, the eyes, the nose, the tongue and the skin. And
727
then these five priests what do they do; constantly svha. So constantly they offer oblations
into the mind-fire and what is the oblation material. When there is the big navagraha hmas;
or any other ygs; if there are many ygs, each priest will keep a different material. One
will be offering ghee; another will be offering twig; another will offer some grain; another will
offer havis; different materials these five priests also offer; five different materials; abda,
spara, rpa, rasa, gandha.
Therefore akarcrya says: viaya jya. So indriya htah; viaya jya; manmaya agnih;
vsana indanam. So whether you understand. pramaya agni; vsana indanam, indriya
htah; htah means priests, hmam-doer; indriya htah; viaya jya. jya means clarified
butter; melted ghee is clarified jya; liquid ghee is called jya; And viaya jya means
abda, spara rpa rasa gandha jya.
And what is the uniqueness of this hma; it takes place life-long. There is only a temporary
break; when, during sleep. In fact, even during dream, this yaaga is going on. And manmaya
fire is kept, very well, alive. This is the beautiful analogy; worth remembering. Look at the
slka.
Pajaendriyai pajabhirva htrbhi. So with the help of the five-fold indriys; which are
comparable to the five-fold priests; manmaygni dahati. Fourth line; so this manmaya
agni; manmaya fire burns intensely; with the help of the five-fold sense-organs priests.
And how does this manmaygni burn; viayjyadhray pracyamna; pracyamna

means kindled by; fanned by; nourished by; viaya jya dhra. So the stream of butter or
ghee, which is in the form of abda, spara, rpa, rasa, gandha; here the viaya means not
objects; nobody is going to put the objects here; but the properties in the objects; abda,
sparsa, rpa, that is called here viaya.
And here the beauty is what: he uses the word jya dhra; dhra means continuous,
unbroken flow is called jya dhra. Similarly in the mind also, there is continuous flow of the
world's entries. If the ear is not hearing, the eyes would be seeing something, or the nose
would be smelling something. Even if you have closed all the sense organs in dream; within
the mind, during dream, again abda, spara, rpa, rasa, gandham.
Thus the jya dhra word indicate continuous kindling of the mind. So viaya jya dhraya
pracyamna.
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And bahu vsanndhanai jjvalyamn; jjvalyamna means what: it shines forth brilliantly;
because of what? bahu vsanai indanai; because of the fuel added in the form of vsanai;
varieties of vsanas. Already we have come to this earth with many vsanas from previous
janma; in this janma also we add to the list; whether in the last janma whether there was TV
or MTV, etc. or not;
Now we add; MTV vsana. So therefore not only already existing vsanas; but we also add
fresh vsanas. Here akarcrya does not want to differentiate ubha or aubha vsanas;
uniformly he refers to all vsanas.
And this manmaya agni, which is brilliantly shining forth, what does it do? if it is just
burning elsewhere, I can ignore it; but the problem is: manmaya agni prapajam dahati.
So it burns the whole world; it burns every human being; burns here means burns with
sorrow; with worries; with depression; with complex, with anger; with anxiety. Here dahanam
is not physical burning; but it is mental burning, inner burning; sasra tpa is called here
dahati.
And the word prapajam means the people; not the inert world; but here prapajam means
the entire humanity or all the living beings are burned by adhytmika, adiboudika; and
adidevika tpa because of the manmaya ka. So manmaygni prapajam dahati.
Continuing.

|

||||
na hyastyavidy manas:'tirikt
man hyavidy bhavabandahtu |
tasminvina sakala vinaa
vijrmbhit:'sminsakala vijrmbhat ||169||
So in the following verses, akarcrya shows that the manmaya is the primary cause of
sasra. pramaya is the primary cause of sasra; because all the emotional problems
belong to manmaya and sasra is emotional problem only. Even physical suffering is not
a big sasra; a child suffering from some physical problem, it only cries but it does not
know what is worry. What type of disease is mine; will I survive; because of my disease I am
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causing much expenditure to my parents; and parents are spending sleepless nights; and if I
die they will suffer; he does not worry. He has got only biological pain; biological pain is it is
a pain but not of a big sasra. Biological pain caused emotional pain. That is why when old
people are sick, most of them they are not worried about the sickness itself; they say because
of me, my children are suffering; they have to come frequently, they have to employ a person
to look after me, etc.etc.; complaints are not much about physical sickness; it is all about the
mental pain.
So therefore sasra means emotional problem; either caused by biological pain or caused
by intellectual pain. Something I am not able to know; therefore worry; causes may be
different; that is why when they define mka, most of the time, the definition of mka is
freedom from varieties of emotional problems.
Look at the sthija praja portion. Prjahti yata kman, kma belongs to what; manmaya.

rga belongs to what: mind; krdha belongs to what: mind. Therefore all emotions belong
to manmaya and therefore akarcrya says: manmaya is the primary problem.
And therefore he says: manasa athiriktha avidy nsti. For all practical purposes, mind itself
can be defined as avidy. It is figurative. Mind is not avidy; but for all practical purposes, we
can define mind as avidy. So there is no ignorance other than the mind.
And therefore manohi avidy bhava banda htu; this mind, which can be called, avidy,
alone is the cause of bhava banda; the sasra bondage. So this he is going to explain later;
he is making a statement then he will explain and again he will restate. So the first making of
statement is called prathija. Then thereafterwards explanation is called hetu. Later again
when he restates, it is called nighamanam; this is the method of teaching adopted by nyya
philosophers; prathija, htu; nighamanam; make a statement; prove it; and again restate.
Restatement is called nighamanam.
Here what is the prathija. pramaya sasra htu is the prathija. So manmaya alone
is avidy. What type of avidy; bhava banda htu; Bhava means sasra; banda means
bondage; htu means cause.
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And therefore since the mind alone is the cause of bondage, tasmin vinae sakalam
vinaa. When the mind is gone, when man na takes place, sakalam vinaam. The entire
sasra is also destroyed. So where the mind is; there the sasra is. Where the mind is not;
there the sasra also is not.
In the child, mind is not developed, sasra also is not developed. Even animals do not have
big sasra, because they have got only biological problems; cow will not complain that my
child is not writing letter. I just took care of it; I just did so many things; no sense of
gratitude; no cow complains; no animal complains. So animals do not have sasra; and that
is why they do not require stram also.
We have a developed mind; and therefore well defined sasra; therefore we require a
stra also. Therefore tasmin; manasi; manasi vinae sati; sati saptami; sakalam vinaam;
sakalam, the entire sasra is destroyed; asmin vijrmbhat; sakalam vijrmbhat; you can
understand; when the mind comes out; sakalam vijrmbhat; all the problems also come out.
That is why some people say: that in the class; when I am seeing you are listening to you;
whether you are understand it or not; it is a different matter; at that time, I am not worrying
about home.
Therefore the minimum benefit I get from the class is; temporary mka. A drunkard gets
temporary mka. A movie-goer gets temporary mka. A drug addict gets a temporary
mka; because in all such situations; the mind is suppressed; non-functional. So therefore
asmin vijrmbhat sati sakalam vijrmbhat. Therefore what is the conclusion: manmaya is
bhavabandha htu.
Now this is going to be elaborated and explained.

|

||||
svapn:'rthany srjati svaakty
bhktrdiviva mana va sarva |
tathaiva jgratyapi n via
tatsarvatanmanas vijrmbhaam ||170||
So now the explanation of the prathija, he wants to say: mind is the cause of everything;
and when the mind is: problems are everything is: when the mind is not, nothing is.
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And to show this, he is taking the avastha traya. In jgrat avastha, the mind is: and
therefore there is everything in the form of bhkta; bhjyam; bhga. The world is presented
as bhkta, bhjyam; bhga.
In this svapna also, the mind is: and therefore there is bhkta, bhjyam; bhga. Are you
understanding. bhkta means experiencer; bhjyam means object of experience; bhga
means the consequence experience, which causes rga-dvdhi; all problems.
And in the suupti, the mind is not there, resolved; bhktrdhi vivam api nsti; sasra api
nsti.
This is the approach that he is going to take. This method of argument is called anvaya-
vyatirka argument. So you add sugar to something, it becomes sweet; when you do not
add sugar, it is not sweet. Sugar satve, sweetness satvam; sugar abhve, sweetness abhva,
tasmaat sugarva sweetasya kraam. To put in Sasrkt, sarkra satve, mdhurya satvam;
sarkra abhave, mdhurya abhva; tasmt sarkra va mdhurya kraam.
And how do you find out the varieties of allergies. You take the substance and see whether
the problem comes; whether headache, stomach ache, rashes or anything; and then you
drop that substance and see whether these problems go away; and after a few trial and error,
you find when this substance is consumed problems are there; when this substance is not
consumed, the problems are not there. Therefore this substance alone is the cause of
problem.
Similarly manmaya satve bhktrdhi sasra satvam; manmaya abhve, bhoktradi

sasra abhvaha; tasmat manmaya va sasrasya kraam. So Anvyaya-vyatirka is the
htu that he gives here.
Artha unye svapne mana va sarva srjati. So svapn, you can understand, svapn,
manmaya sarva srjati. In dream, the mind alone creates everything.
And why do you say, the mind creates. Why can't you say that they are already there. We
cannot say because in svapna, the external world is not available and therefore it must be a
special world. And since the external world is not available, it must be an internal world and
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therefore there must be a creator of an internal world and who is that creator; manmaya
va sarva viva srijati.
In this svapna, what type of svapna, artha sny. In the svapna, in which there are no external
objects. Artha means external objects, snya means without. Adjective to svapna. So in the
svapna, where the external objects are not there; mind alone, sarva srijati, creates
everything.
And how does the mind do that; sva aktya; mind is like Bhagavn; mind can create
everything. So what is the intelligent cause; mind alone is the intelligent cause; what is the
material cause; mind alone is the material cause; abhinna nimittha updna kraam. It can
create anything. And how much time it will take to build a twenty storied building in svapna.
To repair the bathroom door in your house it will take 15 days; whereas in dream to build a
twenty storied building, what akti you have got; sakalpa akthya srjati. And that is why
this example is given to understand that the Bhagavn's creation: So kmayata; bhahusym
prja aya ye yeti; sadapotapyata; satapatatvaa; indagum sarva asrjata. Bhagavn also
does not take time. Similarly, here also, svaakthya, Bhagavn's akti is called mya akti;
the individual akti is called nidra akti. So manasaha akthya, nidra akthya, srjati.
And what all things it creates. Bhktrdhi viva. So the entire universe consisting of bhkta,
bhjyam and bhga; generally known as triputi. The world consisting of the triad of
experiencer-experienced-and the experience, mind alone creates.
OK. Not only it creates that; along with that sasra also comes, because the moment they
come into being, the yga will start, because the sense organs are there; constant svga will
be there. Therefore, if you are irritating a person, they use the expressing the dhpa
; the sense organs do that; constantly it is putting the dhpa to the manas;
; mind is , they say. So therefore, not only creates the world, parallelly it
creates problems of sasra.
So what about jgrat avastha. akarcrya says; jgrati api tatha va; in the jgrat avastha
also, the mind alone creates bhktr, bhgya, bhgaha triputi. No via. There is no
difference at all. In jgrat avastha also, manmaya is responsible for the triputi of bhktr,
bhgya, and bhgaha.
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Here there can be a technical question. In svapna a bhga vasthu, a sense object is created
by the mind; that we can understand; mind alone projects and I create.
Now when akarcrya says in the jgrat avastha also, mind alone creates the bhgya,
bhgaha, does it mean that the object of experience that I have, it is created by the mind.
There is a very big technical question. Whether the external world is created by mind. And in
advaita, there is also discussions on it; I will just go to only some superficial discussions on it;
that is enough for our purpose.
Now we can never accept that this clip is created by my mind. My mind has not created the
clip. The clip has been created by somebody; and it has been bought and I am using it;
whereas the dream-clip is created by the mind.
Therefore, how can akarcrya say that mind alone creates the objects of experience,
bhgya, prapaja in svapna also, in jgrat also. So this we can explain in different ways. One
simple way of explanation is: this clip is not created by the mind. It is very very evident. My
mind has not created. It is not jva sri. It is vara sri.
If I say this is also created by my mind, then this will also become jva sri; this will also
become svapna prapaja; and this will also become prathibhsikam. So this will become
prthibhsikam, there would not be difference between subjective universe and objective
universe; prthibhsika and vyavahrika. Since we accept vyavahrika prthibhsika bhda,
our convention, our standard explanation is svapna is created by my mind; jgrat is not
created by my mind, it is there. That is why somebody nicely put it, in dream I see, therefore
it is. In dream I see, therefore it is. In waking, it is: therefore I see. This is the conventional
understanding.
Then how to explain akarcrya's statement, mind alone creates the bhgya vasthu, in
jgrat also. We should say that, the jgrat prapaja is created by vara . Not by the mind.
The external world is not created by me, but by vara . But it becomes a bhgya vasthu. This
becomes a bhgya vasthu only when I choose to relate with this object. By itself it is a
padrta. When it is in the shop, what is this. Padrta, it is a material. And whatever
happens to the clip, it will not affect me; I am jvanmuktha. Whether it breaks, or whatever
happens, it will not affect me at all. It is called padrta. Means it is the meaning of a padam.
clip. But the moment I go to the shop, I pay the price and I buy it, and constantly use it, and
also get some kind of a sentimental; if I bring this clip, the class would be fine; sentiment;
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cricketer's sentiment; Tendulkar's sentiment; bowler's cap if he buys from the umpire and
gives him back, then chance of a wicket. All idoitic sentiments. Suppose I develop a
sentiment, the clip if I bring, the thought flow would be fine. If it happens like that, this clip
would become a mah sasra for me. This clip; statement of bhgya is created by whom.
My mind. A clip, padrta is vara sri; the clip bhygyatvam is my sri. Similarly a girl is
born in some family somewhere, some country. She is a woman. And a person chooses to
marry her. The moment he marries her, she is no more a woman, a woman is vara sri;
that she is my wife when he says: that wife is what sri; jva sri. A woman is vara sri; the
wife is jva sri; because I choose to relate. Therefore only akarcrya uses the word
bhgatrdhi viva. The wife becomes a bhgya vasthu; the husband becomes a bhgya
vasthu and wife become bhktha and bhkthri; husband becomes bhktha or bhkthri; and
bhktru-bhgya sabanda is not vara sri; sabandi is vara sri; but the relationship
has been struck by the mind because of the mind, and therefore what: it is man maya sri
alone. Until I buy the clip it is vara sri; the moment I buy the clip, I become the bhktha
and the clip becomes it is jva sri alone.
It is from this angle, akarcrya says jgrati api, man maya va bhkthru-bhgyam
prapajasrijati; n via. Tadu, tasmat, therefore, sarva etat manasa vijrmbhanam. You
can understand; everything; bhkthru-bhgya-bhga triputi, both in jgrat as well in svapna
is only the projection of the mind. The adhysa of the mind; the kalpana of the mind. And
the triputi is equal to sasra. You have to connect it like that. akarcrya says: mind
creates triputi. We have to add; triputi is equal to sasra and therefore mind alone creates
sasra.
Details in the next class.

Hari Om.
735
062. Verses 171 to 174

|

|| ||
svapn:'rthany srjati svaakty
bhktrdiviva mana va sarva |
tatsarvatanmanas vijrmbhaam || 170 ||
akarcrya is dealing with manmaya ka, which is from verse No. 167 to 188. After
defining manmaya ka, akarcrya is now pointing out that manmaya alone is the
cause of sasra. Even though we say ignorance is the cause of sasra; pure ignorance by
itself does not directly cause any problem. That is why we have a saying in English, total
ignorance is bliss. This is also proved in our deep-sleep state, where ignorance is in pure
form; without any other support; and deep sleep state, pure ignorance does not cause any
direct problem. In fact, in the upaiad, deep sleep state is given as an example for jvan
mukthi in Brihadranya Upaiad.
Therefore when the ignorance is activated in jgrat and svapna, with the help of the mind,
then alone the problem of sasra comes. Therefore the ignorance is converted into
sasra by the mind alone.
So they are like Durydana and Kara; mutually reinforcing or supporting each other; neither
pure ignorance is the problem; nor pure mind is the problem; when ignorance and mind
joins together; there is a problem.
How do you prove that. In sleep, ignorance alone is there; mind is resolved; no problem. For
a jni, mind is there; ignorance is not there; no problem. Jni has a mind or not: do you
have doubt? If jni does not have a mind, how can he show love, compassion; advta
sarvabhtanam maitra karu va ca, nirmam nirahankra, etc. Jni's knowledge, jni's
love; jni's compassion; jni's generosity; all these are in jni's mind alone; not in the
tma. tma does not have compassion also; cruelty also; tma is nirgua svarpam.
Therefore jni has mind without ignorance; no problem. A sleeper ajni has got ajna
without the mind; no problem.
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So when is the problem? When it gets mixed up. Like mob psychology. One person no
person; a few boys together, they create problem. So similarly here also, mind and ignorance,
together is the problem. So here the role of the mind is highlighted. Therefore we should not
get confused. In some places, they say Ajna alone is responsible for the sasram they
say. Here it is said that mind alone is responsible for the sasram. Which one is correct?
That confusion should not come. Mind plus ignorance together is the cause of the problem.
In some places, mind is highlighted; sometimes the ignorance is highlighted. Here the
context is the role of the mind.
Why do we highlight the mind's role here? Because the topic is manmaya ka; simple.
And therefore, akarcrya is giving the anvaya-vyatirka logic. In the presence of mind,
there is problem. In the absence of mind, in suupti, there is no problem; and therefore, mind
is the cause of sasra. So that we saw in 170;
svapn:'rthany srjati svaakty,

bhktrdiviva mana va sarva
Both in svapna and jgrat, the mind is the cause of duality; the mind is the cause of bhktr,
bhgya, bhgah vikalpa; and therefore everything is manasa vijrmbhaam; vijrmbhaam
means creation; projection.
Now having talked about the anvaya part, here the vyatirka part has to be said. What is
anvaya part; when the mind is: problem is. This is called anvaya; in English it is called co-
presence.
And vyatirka is co-absense. What is the co-absence; when the mind is resolved, sasra is
also resolved. Therefore the mind is: problems are: anvaya; mind is not; problems are not;
vyatirka. Vyatirka comes in the next verse. We will see.

|

||||
suuptikl manasi praln
naivsti kicitsakalaprasiddh |
at manakalpit va pusa
sasra tasya na vastut:'sti ||171||
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So the anvaya has to be shown with the help of jgrat, svapna avastha, because in these two
avasthas, mind is there.
Now to show the vyatirka, the crya is coming to the suupti avastha; where the mind is
resolved. Therefore he says; suupti kle, manasi praln sati; you can understand. In the
sleep state, when the mind is resolved; into what? kraa arra; mind belongs to skma
arra; it resolves into kraa arra; kraa sarr praln sati; when the mind is resolved;
kincit naiva asti. nothing is there like bhktha, I do not exist as a bhktha; there is no world
existing as bhgyam; and there is no interactive experience called bhga; bhktru-bhgya-
bhga vikalpa kincit api; kincit means even a little, nsti. Not only nsti, naiva asti; not
there; not there at all.
OK. What is the proof, that in suupti, there is no duality; what is the proof. akarcrya
says it is ridiculous for you to ask me the proof; because regarding suupti, I need not talk;
you, the students are expert in suupti, sometimes even in the middle of the class. Therefore,
he says: do not mistake; sakala prasiddha; it is well known to all the people. That is why they
say that when Kumbhakara was killed; Nidra devi felt very bad, because there is no patron
for Nidr dvi; Kumbhakara was a great support of nidr; so when Nidr dvi asked Rma
where will I go, Rma it seems that wherever the upanyass are taking place; whereever the
upanyass are going on; in all such places you go on. So it is because of Rma's boon,
certain things happen here; you are not to be blamed; it happens. So sakal prasiddh;
because it is well known to all the people. So in fact vyatirka part is over.
Now what is the conclusion: ata; therefore. Therefore means anvaya-vyathirkhbhy

mana satv, sasra satvam; manbhav, sasra abhvaha; tasmt mana va sasra
kraam.
That is what he says: ata mana kalpittaha va, pusa etasya sasra. So etasya pusa
sasra; the sasra of this human being is manakalpittaha va; caused by; effected by the
mind alone. Mind alone is the cause of sasra.
And since it is mind-caused, akarcrya concludes sasra is not the intrinsic nature of
me; because it is caused by someone else; it is an incidental thing; not intrinsic, like the heat
of the water. Heat of the water is caused by fire; and whatever is caused by an extraneous
factor is not intrinsic nature; it is incidental. And what is incidental is called agantukam; and
whatever is agantukam is not svabhvikam.
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And since mind alone causes sasra for me; sasra is not my intrinsic nature; then what is
my intrinsic nature. Mukthi or mka is my svarpam. So therefore he says; vastuta nsti.
So vastuta means intrinsically, naturally, really, factually, nsti. What is nsti. Sasra nsti.
There is no sasra.
If sasra has been intrinsic to me, what would have been the situation? Heat is intrinsic to
the fire; the intrinsic heat of the fire will be there all the time; whether there is a vessel or
water or man or woman; anyone is there or absent. Therefore what is intrinsic will never be
lost because of the presence and absence of extraneous factors. Therefore if sasra is
intrinsic to me; it will be there whether the mind is there or not. That means in suupti also, I
would have experienced sasra; if sasra had been intrinsic to me. The very fact that in
suupti sasra I do not experience, indicate it is not my intrinsic nature; it is incidental. This
is one of the very important arguments in vdnta; suupti proves that sasra is not my
nature.
And therefore sleep is very important philosophically also. Biologically sleep is very
important for your health. But philosophically, sleep is extremely important, because sleep is
the state through which I tell you those limitations is not intrinsic to you. Duality is not
intrinsic to you. Sorrow is not intrinsic to you.
What is intrinsic, you can never drop. Whereas consciousness is intrinsic to you; because in
sleep also, you do not drop consciousness. And therefore, vastuta, intrinsically, nsti. We
have to supply sasra. So bhktradi sasraha nsti.
Here, incidentally I would like to add a point also. We have said the mind is the cause of
sasra. In the presence of mind, sasra is there. In the absence of mind, sasra is not
there. From this, in certain books of vdnta, they will make a statement and that statement
is: mind alone is the cause of sasra. Therefore you have to destroy the mind.
In some vdantik books, this language is used: mind is the cause of sasra and therefore
you should destroy the mind. And it is called man na. This word is found in some
vdantik books. And later it is elaborated also further and how to bring about the man
na. They prescribe nirvikalpaka samdhi for man na, because in samdhi you are
gradually removing the thought.
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And their argument is: mind is full of thoughts and these thoughts alone are manifesting; so
you go on eliminating the thought; then what will happen; the mind will become thinner and
thinner; in nirvikalpaka samdhi, mind has become thinner.
And then a day will come, when all the vsanas are gone, and the very embodiment of
vsana, the mind is also destroyed and you will become a mindless person and that is called
mka. So this aspect, you should very clearly understand. Should this be taken literally?
Imagine that our goal is becoming mindless. Then I will ask you the question; what is the
difference between a living being and non-living desk. The desk in an inert matter; only
because it does not have a mind; and if this mah-jni is also going to be without a mind; it
means you have reached a state of stonehood. Should we do all the sdhan to become a
stone or a piece of wood or like some medical cases, permanent coma; they are like that;
they do not understand; they are medically alive; through tubes all over the body; food is
going in; do you want to be like that. Is anybody interested in a mukti like that. You will be
alive; but you would not understand anything; whether people are around you or not;
whether they are moving or consuming food etc. nothing is known; vegetable existence; that
jvan mukthi does anyone want here. If that is the description of mka, I tell you, nobody
will ask for mka.
So the real mka prescribed by vdnta is not a mindless thoughtless; stonelike, vegetable
like existence; that can never be mka. It is a live existence, wherein one fully admires and
appreciates the creation; payan; srinvan; spran, asnan, grihan; gacchan; it is a wonderful
existence, not literal destruction of mind; through samdhi. We never accept the physical
destruction of the mind by samdhi.
Then how do we interpret man na. So we can interpret in different ways: two
interpretations I will give being an important topic. If you are not reading other vdnta
books, you are saved, because you may not know how to filter which book is genuine and
which book is not genuine. Unfortunately, to write on vdnta no qualification is required. To
write on physics, minimum Phd in physics. If you want to write on chemistry, minimum Phd
chemistry you should be. To write on Gt, what qualifications; To become politician and to
write on Gt you do not require any qualifications; anybody can write.
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So if you do not know how to filter the book, and if you are a voracious reader of all types of
books, better you know this very clearly. Man na has to be understood in one of these
two ways:
one is falsification of the mind; or mithytma nicaya. Just as the world has no independent
existence, independent of Brahman; similarly the mind does not have an independent
existence; this wisdom is called Man na. And with this wisdom, I continue to use the
mind, like what: just as I use the desk, after the wisdom; what wisdom, that there is no such
thing called desk separate from wood; this wisdom is called desk-na. Desk-na means
to understand that there is no substance called desk at all; what is, is only wood; desk is only
a name for a form. If you understand this: desk is as-though-destroyed. In Sasrkt it is called
mithytma nicaya va na iva.
Similarly man mithytma nicayaha va man na iti, gaundyaya vrithya; figuratively it is

said. And thereafter also, will I use the desk or not. You can use it well and regularly; even
after desk na. Similarly jni will happily use the mind, even after man na through
jna. This is the first interpretation.
Second interpretation is: Man na = problematic man na. Destroy the problematic
mind and how do you destroy the problematic mind. By converting it into non-problematic
mind. That's all. By converting into non-problematic mind.
How do you convert. A problematic mind into non-problematic mind; very simple. Ignorant
mind is problematic. Wise mind is non-problematic. Gataasun; agatasun ca na anuocanti
paita; wise people enjoy a non-problematic mind; a mind which is
|
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yasmnndvijat lk lknndvijat ca ya
you are expert in all those things; you must be remembering. And when the mind is non-
problematic, you do not feel the burden of the mind; because a healthy body and a healthy
741
mind is not felt. Isn't. When do you feel your leg? In the class, which all people will feel leg;
those who have the knee problem, after 15 minutes the leg will start sending the message:
that I am here; I am here.
And when you do not have any pain in the leg, you do not feel the presence. Like that
saying: remember; when the shoe fits, the shoe is felt or known. When the shoe does not fit
your feet, then it will say I am here; I am here. Like Nasruddhin Mullah you have to say: that
he is wears a very tight shoe that it gives a great pain and suffers the whole day; if you ask
him why he does like that, he says that in the evening he gets the nanda when he removes
the shoe!! For that nanda I am wearing.
So therefore a wise mind is a light mind. An enlightened mind is an en-light-end mind. And
what is when the mind is full of sorrow; aantasya man bra. For a person who does not
have peace, mind is a bra. So jni has destroyed the mind, what does it mean. For jni
the mind is not a bra; it is as though not there. This is the second interpretation.
Do you remember the first interpretation. The first interpretation is: mithytma nicaya is
called man na.
The second interpretation is ajni-man-na; by converting into jni-mana. Destroy

the ignorant mind by converting it into jni mind; wise mind.
These are the two interpretations of man-na. There is no physical destruction of mind.
And nobody will be interested. Whenever man na comes, imagine a person in long
coma.
Continuing.

|
||||
vyun:':'nyat mdha punastnaiva nyat |
manas kalpyat bandh mkastnaiva kalpyat ||172||
akarcrya must be aware of this problem that people will think of man na, because
he has said in the presence of the mind, there is sasra; and in the absence of mind, there
is no sasra; and therefore mind is the cause of sasra, and therefore let us destroy the
mind, and they will start the process of thought-elimination.
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So akarcrya expects this problem and therefore he makes another point in this slka;
and that is no doubt mind is the cause of sasra; mind alone is the cause of mka also.
Therefore the destroying the mind is a foolish approach, because you should remember, the
mind which is the cause of sasra; the very same mind is the cause of liberation also.
Therefore you have to retain the mind carefully for liberation.
And to convey this idea, akarcrya gives the example of wind. So when there is the
bright Sun and when there are dark clouds, the wind may blow and bring the cloud in front
of the Sun because of which the Sun is covered. The Sun is covered because of what? cloud;
the cloud is in front of the Sun or my vision, because of what: the wind. Therefore indirectly
the wind is the cause of covering the Sun and akarcrya says if the cloud has to go away,
who is responsible; the same wind alone removes the cloud also from obstruction. Wind
alone covers the Sun. So the wind alone removes the cover. Wind is responsible for Sun-
covering; wind is responsible for Sun-dis-covering also.
Similarly, mind is the cause of sasra; mind is the cause of mka; therefore destroying the
mind is not a solution. If destroying the mind is a solution, you can work for permanent
sleep. What? In sleep you do not have a mind and you sleep joyfully. Continuing to sleep.
That would not be the solution. That is what he says here.
mgha k nyat; you can understand. The cloud is brought in front of the Sun by the
wind alone; because of which there is darkness; there is gloom upon the earth; puna tnaiva
nyat; again by the same wind alone, the cloud is cleared also; bringing brightness upon the
earth. puna tnaiva nyat. Tnaiva means what kana va. And what is the subject;
mgha. All this is understood. puna vyun va mgha nyat. Cleared.
In the same way, manasa kalpyat banda. Mind alone is the cause of bondage; At the same
time, do not conclude, mind is the cause of bondage; therefore let us destroy the mind; do
not conclude like that; because mka api tnaiva kalpyat. We have to use the very same
mind for mka also. So tnaiva means manasa va kalpyat.
So this idea we find in the Bhagavat Gt also; I do not know whether you remember. In the
6th chapter;
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bandhurtmtmanastasya yntmaivtman jita |
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antmanastu atrutv vartttmaiva atruvat ||6- 6||
There Krishna includes also; body-mind-complex is your friend; body-mind-complex is your

enemy also. Body-mind-complex is your enemy by causing sasra; body-mind-complex is
your friend, by causing liberation.
Then naturally the question will come, how can the very same body-mind-complex is both a
friend and enemy. We do not see such things in the world. Friend is not enemy; enemy is
not friend. One is enemy and another is friend. How can one and the same be enemy and
friend; how can one be the same enemy and friend. Krishna himself aswers the question:
that body-mind-complex which is managed by you; that is your friend; disciplined body-
mind-complex is your friend. Healthy body-mind-complex is your friend. Indisciplined or
undisciplined body-mind-complex is your enemy.
We need not even go to the mind; our body if you ask whether it is a friend or enemy, once
it starts giving problems, you begin to see the body as your enemy. That is why people even
commit suicide, because body has become enemy. But when the body is healthy; it is the
very body useful for Vivkacmai class. After-all Vivkacmai is heard by what: body
or mind; mind alone is hearing. But for the mind to hear, the mind has to be brought to Anna
Nagar and what is bringing the mind. It is the body-container. And what kind of body.
healthy; healthy enough to come and sit for at least an hour. Similarly, akarcrya says
mind is your friend and your enemy. He is going to explain that hereafter.

|

||||
dhdisarvaviay parikalpya rga
badhnti tna purua pauvadguna |
vairasyamatra viavat suvudhya pacd
na vimcayati tanmana va bandht ||173||
So he is explaining now how one and the same mind is the cause of both bondage and
liberation. As I said in the case of the body, a healthy body is your friend and unhealthy body
is your enemy; that answer can be extended to the mind also. Healthy mind is your friend;
unhealthy mind is your enemy. It can also be said in that way or you can present it in another
way. That akarcrya is going to do.
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Here he says: rgi mind is banda htu; virgi mind is mka htu; rgi mind means what:
rgi mind means rgaha asya rgi; always means; dva also; rga and dva are twin
brothers; rgi means dveshi. So therefore the mind is under the grip of strong rga dvas.
The mind which cannot manage the rga-dva.
Here also Daynanda Svmi adds a very very important explanation. The mind can never
be without rga-dva. No question of destroying rga-dva. Krishna has very clearly said
in the Gt: Indriyasya Indriyasya arthe rga dvau vyavasthithau; rga-dva is bound to be
there.
So what do you mean rga-dva rahita mind: a mind which can manage its rga-dva; a
mind which can filter the rga-dva; a mind which can make the rga-dva into
preferences, rather than needs. I have repeated been telling you that there is a lot difference
between preference and need. I prefer to have a cup of coffee; wonderful; afterall you like
coffee; what is wrong; but I need a coffee; without its going in, I will not enter into any
activity. I cannot do anything. For some, they cannot go to the bathroom itself. Coffee is
need. So much dependent it has become. So therefore that is called binding rga-dva; It is
called needs; non-binding rga-dva is called preference. Therefore I should know how to
evict my rga-dva; illegal, immoral, rga-dva has to be eliminated. Their binding and
non-binding is not there; illegal immoral rga-dvas should be eliminated. And all the
other allowed rga-dvas like from idli-dosai onwards; like the colour of dress that you want
onwards; there is no illegality; it is not that if you like idli, it is immoral; it is not; if you do not
like idli it is neither illegal nor immoral. All non-illegal non-immoral rga-dvas you can
happily have; but make sure that they are preferences and not shackles.
This Svmiji calls rga-dva management in mind. And such a mind is called virgi mind.
And that means he is the master of rga-dva. And rga-dva is under him. And such a
mind is called virgi; virgi mind if you say, you cannot translate it as it is bereft of rga-
dva; virgi mind is a mind for which rga-dva is subservient; under control; or a mind
which is the master of rga-dva. A rgi mind is a mind which is the slave of rga-dva;
under the grip of rga-dva; a hostage of rga-dva; is called rgi-mind.
And therefore akarcrya says: A rgi mind, that is the subject we have to supply, a rgi
mind, rgam parikalpya; a rgi mind procuces rgam; rgam means attachment; binding
attachment; parikalpya; rgi mind creates binding attachment in what: dhdhi sarva viay.
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In every object of the creation; including the physical body. So a rgi-mind creates binding
rgas in the worldly objects beginning from the very physical body itself.
And by producing such binding rgas; what does it do; tena puruam badnaati. By that
binding rga, enslaving rga, addiction causing rga; rga means attachment; purua
badnti; the mind binds the person. So what do you mean by binding; it does not allow the
person to do anything.
What is bondage; if I am bound to a pillar; what does it mean. I am not able to do what I
want to do. This is binding by rope. How does mind bind me; if my coffee does not come, I
will not do anything if you say, that is bounded. Nobody has used the rope, but mind has
used the rope of rga; coffee; coffee; coffee; coffee; coffee; coffee-dhynam alone. Therefore
it is ropeless binding.
And therefore purua tna badnti; tna means rga badnti; kaha badnti; mana
badnaati. So mind is like a person and rga-attachment is like the rope. So mind binds a
person by the rope of attachment. Therefore they use the word pam. In Sasrkt they used
the word pam with two meanings. Attachment is also called pa; a rope is also called
pa. pkayar they say; that is the most interesting translation; pkayar if you say it is
like saying jalam-water.
And like what: pauvat guna; just as a person binds an animal with rope. Just as a person
binds an animal with rope.
So here akarcrya uses the word gua with double meaning. The word gua has got two
meanings; one is a rope; another is one of the three guas of the mind. Therefore the three
guas of the mind, especially the attachment corresponds to raj gua; about which we will
talk later; attachment is raj gua; the mind binds a person with the help of raj gua caused
attachment. So mind also used gua to bind; a person also uses a gua to bind. Double
meaning. Ok. This is the inimical mind.
Now what does a friendly mind do. He says: pascd vairsyam atra suvudhya. So the very
same mind when it produces vairgyam instead of rga; when it creates vairgyam;
vairgyam when you say; it is opposite of rgam; vairsyam it is equal to vairgyam. So when
the very same rgi mind is converted to virgi mind, when the very same mind produces
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vairgi instead of rga; pascd; pascd means after taking many beatings; after taking many
kicks; because every attachment leads to sorrow.
Every attachment leads to sorrow without exception. There is no exception to this rule. Just
find one exception. There is nothing. So no attachment can give permanent happiness; every
attachment without exception; that is why, somebody said in Tamil; I do not remember his
name: aasai arumingal, aasai arumingal; Isanodaagilum. He went to what an extent. Even
attachment to God have to be given up at the end; do not say that I will drop it now itself;
for the attachment of that kind to come, it is difficult. We have to go to that and then grow
out of that. Any attachment definitely produces sorrow. Rule no.1. Rule No.2 is the intensity
of sorrow is directly proportional to the intensity of attachment.
This is the most important declaration of our scriptures; which you can experiment from
today onwards. If you have not already learned a lesson; then you are allowed to learn; take
as many janms as you want; until you understand have the goings and comings. Our stras
are very very relaxed. You need not accept at all; after taking all the kicks and beatings;
haggard person comes; then you can start vdnta.
Therefore, atra, atra means upon the very same world of objects, vairasyam suvudhya; very
same mind will produce vairgya. It was given in Mundakopiad. Parikya lkaan
karmachitaan Brhmaaha nirvdam ayaat; everybody has to come to this conclusion.
Paschat.
Therefore only akarcrya has not put the time limit. Later he put. Later it can be after 5
years; after 10 years; after 5 decades; after 5 janms; after 500 janms; after all in Hinduism
the advantage is the janms are endless. In the other religions, there is no time for the
experiments. What they have is only one janma. Therefore you have to do everything in that
limited period. Here you are allowed to take any number of janmaas to learn the lesson.
pacd tatva vimcayati. The very same mind which is now virgi mind will release this
person. nam means this jva, this person; Tat mana va; tat mana va, the very same
mind which was a problem before, the very same mind is a friend now. Vimcayati; from
where; bandt; from the bonds of sasra.
So thus what is the answer; rgi mind is the cause of bondage. Virgi mind is the cause of
liberation. Before that I said, healthy mind is the cause of liberation. unhealthy mind is the
cause of bondage.
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Now hereafter akarcrya is going to present in another language, stvik mind is the
cause of liberation; and rjasic tmasic mind is the cause of bondage. Technical language he
is saying. Stvika mana mka kraam; rjasam-tmasam mana banda kraam; and the
stvik mind is called uddham mana; and rja sic tmasic mind is called malinam mana. So
uddam mana, mka kraam; malinam mana banda kraam. Varieties of languages he
is using. He is anxious, that at least one should you understand. OK.

|

||||
tasmnmana kraamasya jant
bandasya mkasya ca v vidhn |
bandasya hturmalina rajguai
mkasya uddha virja stamaskam ||174||
You yourselves can understand the slka now. I have given you the background now.
Tasmt, therefore, mana asya jant bandasya vidhne kraam; so the mind alone is the
cause of bringing out the bondage for this jant; he is not even classing us as human beings;
he says jant; because an animal does not have a freedom. And we also do not have
freedom as long as we are under the grip of rga-dva. That is why in the scriptures, we are
called paus only. The Lord is called paupathihi. So when the Lord is called paupathihi; who
is pau; we are all pau, we have to be marshaled with a stick; we do not have a will of our
own; will is under the grip of rga dva.
And therefore akarcrya calls us jants; and technically also, it is true because jant by
definition means jyaye iti jant; whoever is subject to birth is janthu. So we are all jant;
because we have a birth; So therefore, for this jva, mind alone is the cause of bondage.
vidaane means sin producing; viaya sapthami; in producing bondage, mind alone is the
cause. Mkasya ca vidne; in producing liberation also, mana va kraam. in producing,
in effecting liberation also, mind is the kraam.
So then he sorts out which mind is banda kraam. He says; malinam mana bandasya
htu; impure mind is the cause of bondage; and what is the impurity; raj guaihi malinam;
mind which is impure with raj gua and you have to supply tam gua also. So rja s tam
guai malinam mana; raj gua stands for extrovertedness; tam gua stands for dullness
of the mind. Our mind has these two problems. Either it wanders or it sleeps. Only these two
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it understands. People complain. Svmiji in meditation, I think of everything else except

Bhagavn. That is called wandering mind. Another person says: in meditation, I doze off.
Either way meditation does not take place. Wandering mind is in the grip of rja s; a dozing
mind is in the grip of tamas. We require a non-sleeping; non-wandering alert mind. That is
called stvikam mana. Therefore a mind is impure with rja s and tamas is bandasya htu;
whereas uddam mana mkya htu; the pure mind is the cause of liberation; and what is
pure mind; without rja s and tamas; a mind without rja s tamas dominant.
More later. Hari Om.
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063. Verses 174 to 178

|
||||

|

||||

|

||||
vyun:':'nyat mdha punastnaiva nyat |

manas kalpyat bandh mkastnaiva kalpyat ||172||
dhdisarvaviay parikalpya rga

badhnti tna purua pauvadguna |
vairasyamatra viavat suvudhya pacd
na vimcayati tanmana va bandht ||173||
tasmnmana kraamasya jant

bandasya mkasya ca v vidhn |
mkasya uddha virja stamaskam ||174||
Dealing with manmaya ka, akarcrya talks about the role of manmaya ka in
causing human bondage, as well as the human liberation. So mind becomes very important
for a seeker from both angles. So the question comes, if the mind itself is the cause of
bondage, as well as liberation, what is the condition under which mind becomes the cause of
bondage, and what is the condition under which the mind becomes the cause of liberation,
we should know.
And that akarcrya presented in a general language; as well as technical language. To

put in general language, a healthy mind is the cause of liberation. An unhealthy mind or a
sick-mind is the cause of bondage. Or to put in still finer language, an impure mind is the
cause of bondage, and pure mind is the cause of liberation. And to put it further technically,
a satvik mind is the cause of liberation; and rjasic and tmasic mind is the cause of
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bondage. The technical language and general language akarcrya presents in 174;
You can easily understand. Malinam mana; mala means dirt; malina means that which is
dirty; malina mana bandasya htu; and what is the technical name for malinam mana;
rajguaihi sahitam; a mind which is rjasic and tmasic is called impure. We do not say
rajgua and tam gua should not be there; we do not say; raj gua is required even for
the smallest activity of writing. Even for writing notes, you need some akti. It is like saying;
when you say a person has blood pressure, what does it mean; when you say a person has
got blood pressure, what does it mean.
Does it mean that all other people do not have blood pressure? Blood pressure is required.
So when you say a person has blood pressure, what does it mean. Everybody has blood
pressure, which is indicated by 120/80; or 80/120; whatever it is; everybody has blood
pressure; everybody requires blood pressure. When you say he has blood pressure, it means
that he has got more than the normal. Similarly he has got sugar means what.
Everyone needs sugar. He has got cholesterol. So therefore it means he has got more than
required. Similarly when we say a person is rjasic, it means what: a person has got more
rajgua; that it suppresses the satva gua; not allowing him to even attend the class. Or
even if he comes to the class; the mind is so rjasic, one hour receptive he can't sit. Therefore
rja sic mind means rja s dominant mind. Or a mind in which the raj gua is overpowering
satva. That is called malina.
And in the 4th line he said mkaya htu uddham mana; we have to supply the word
htu; as well as mana; you should not read: mkasya uddham; mkasya htu uddham
mana. Pure mind is the cause of liberation and what is the definition of pure mind. Vi-rajas
tamas; without rajas and tamas. Here also without rajas and tamas means it is like saying he
has no pressure; how should you understand; no pressure means he does not have more
pressure than required. Similarly pure mind has no rajas and tamas; does not mean no rajas
and tamas; zero rajas and tamas is not the meaning; he does not have more than required.
He is satwa gua pradhna; raj gua back; tam gua is there, as we saw in the
introduction. He has got SRT personality. Do you remember. Satwa predominant; Rajas is
next to it; and tamas is the least. And we call him by a technical name. He is called gua
brahana. A gua Brhmaa can alone attain liberation. Up to this we saw.
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continuing.
-
|
-
||||
vivkavairgyagutirk-
cchuddhatvamsdya man vimuktyai |
bhavatyat buddhimat mumuk-
stbhy drhbhy bhavitavyamagr ||175||
So therefore what should be the first step in spiritual sdana. akarcrya says that self-
knowledge is all later stage, because before self-knowledge, we have to make sure that the
mind is pure, the mind is satva pradhna. Only after making the mind satva pradhna, the
attempt for liberation will be successful. So do not put the cart before the horse; first make
sure that the mind is stvik.
Now the next question is how do I know whether my mind is stvik. Is there a meter like the
lactometer. Is there a guo-meter which I can insert into my ear; orange comes satva, yellow
is rajas; black is tamas; whether a meter is there? stra itself presents the meter. What is
that? When the mind is satvic, vivka and vairgyam will be dominant.
So vivka vairgya satvam; the dominance of vivka and vairgya will be indication of satva
gua. And what do you mean vivka? Spiritual goal becoming primary is vivka. And what is
vairgya; material goal becoming subservient to spiritual goal is called vairgyam.
And what is impure mind; put this upside down. Material goal is primary; spiritual goal if it
comes; ok; I will take it if it comes free and I will stock it in my bag. Therefore I am not
interested in spending any money, any time, any energy; if it is easily available OK; let it
come in its own time; so making material goal primary and spiritual goal secondary is
avivka and rga. When spiritual goal is primary, material goal is secondary, then it is called
vivka and vairgyam.
So therefore akarcrya says vivkavairgyagutirkcchuddhatvamsdya; sdya, the

mind should attain purity; sdya means attain; become; so the mind should become pure;
or the mind should attain purity by what; gua tirkt; by the increase of these two virtues;
gua is the virtue; tirk means increase; vriddhi.
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And which virtues should increase; vivka vairgya gua tirkt; by the increase of the
virtues of vivka and vairgyam; vivka we have seen earlier; in Sdhan catuya sampanna
whatever vivka was said; that is same vivka here; I only presented in a new language;
spiritual goal becoming primary is vivka; and material goal becoming subservient is
vairgyam.
And here akarcrya does not say how can we attain vivka. He only says we have to
increase vivka vairgyam. But he does not say how we can increase vivka vairgyam. For
that the answer is karma yga way of life; a religious way of life; a paja mah yaja
pradhna way of life will lead to vivka vairgyam. A religious life will help in learning from
life's situations; Parikya lkan karmacitan. Bhagavn is giving us enough suffering to teach
us lesson. I want to teach you a lesson; it is a punishment. Bhagavn is constantly giving us
various situations; so that we will learn.
As somebody nicely said, the whole life is a university. Therefore lessons are not wanting; but
our capacity to learn alone is wanting. Religious life will kindle our learning capacity from
life. Parikya lkan karmacitan Brhmaa; why can't upaiad say; everybody learns from
life. Upaiad says: Brhmaa parikya lkn; Brhmaa means vaidika; vaidika means one
who leads a vdic life; he alone learns from life; What will he learn? Spiritual goal alone is
vatam; material goals are avatam. So we have to add; karmaygna. uddha satvam
sdya.
By religious life, the mind will attain purity by way of the increase of vivka vairgya. And that
mind vimuktyai bhavathi. And that mind alone is fit for vdnta vicra. Fit for liberation. So
vimuktyai bhavathi. So when there is a fourth case followed by bhavathi, it should be
translated as fit for saha mkya bhavathi; he is fit for mka. Is an idiom in Sasrkt. Fourth
case plus bhavathi.
If you do not know what is fourth case, do not bother. Only those who have got some
Sasrkt knowledge, for them I am saying. Others be blissfully ignorant about that; do not
bother that. So vimuktyai bhavathi. Full stop.
Ataha; therefore; therefore means wherefor; only after vivka vairgya, vdantik study will
be fruitful, and therefore first attain vivka vairgyam.
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Therefore ata. Agr tbhy drhbhy bhavitavyam. So agr means in the beginning of
spiritual sdana; even before doing vdnta ravaa manana nidhidhysana, or to put in
varsrama language, before taking sanysa srama, one has to accomplish vivka
vairgyam; for attaining vivka vairgyam, they have given three srams in stras. For
Mka only one srama. From that you would know the importance of vivka vairgyam and
which takes more time. Mka means like the minister cutting the ribbon; how much time;
few seconds; whereas for the people to arrive, one has to arrange for the roads onwards,
because we do not have roads itself!! So therefore before minister comes, so much
preparation. Cutting is over. That only they take the video tape; clap and they put the mla,
photo, etc. Like that Tatvamasi is the simplest. But sdana catuya sampatti is the toughest
task. Therefore Brahmacrya srama, grhastha srama, vanprastha srama; three sramas
for sdhan catuya sapatti . Thereafter sanyasya ravaam kuryt. Take to sanysa
srama and do ravaam. Anyway I am not asking you to take to sanysa!
What I want to say is: first sdhan catuaya sapatti ; and there also he wants to
emphasise vivka vairgya. Therefore tbhy drhbhy bhavitavyam. Therefore vivka
and vairgya; tbhy means those two; tritiya dvivachanam; this is called bhaave
prayga. So impersonal passive. tbhy drhbhy bhavitavyam.
Those two must be firm; well entrenched; strong. So they too must be strong. How will you
put in passive voice. In English it is difficult. This is in passive voice. They too must be strong.
By them must be stronged, etc. it will not come properly, If you put in passive; it is called
impersonal passive. So t drid ttm. That is the active voice. I do not know why grammar
buddhi has come today. t drid ttm. Let those two be strong; it must be strong; which
two? vivka vairgyam. So those two must be strong for a mumuku.
If you say I am not interested in mka at all; where is the question of ravaam; and if you
are not interested in ravaam; why I should talk about vivka and vairgyam. It is like talking
about hair oil to a bald-headed person. To elaborate what all benefits in this oil. So
therefore I would not talk about vivka vairgya, to a bubuku; an amuku. For mumukh
tbhyam dribhyam bhavitavyam.
And incidentally, I had left out similarly one word in the previous class also. Viavat; verse
No.173; 173 3rd line; vairasyamatra viavat; even though I left out, you must have
understood; vairgyam towards an object should be just as the vairgyam towards poison;
like that one should get vairgyam.
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continuing.
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man nma mahvyghr viayrayabhmiu |
caratyatra na gacchantu sdhav y mumukava ||176||
So having emphasised the importance of vivka and vairgyam, akarcrya gives a

warning to the seeker. akarcrya wants to a warn a person who is in this spiritual path.
And what is the warning? Warning about the mind.
The attachment causing mind is here presented as a tiger, which can eat up or destroy a
seeker. Therefore he says, man nma mah vygrah; there is a powerful tiger which is
wandering about; because a tiger requires a forest; what is the forest; viaya raya bhmiu;
in the forest land of viay; means the sense objects. The mind is constantly wandering
about amidst the sense objects and any sense objects can create attachment and once the
mind is in the grip of attachment; that mind itself becomes the cause of my destruction.
And therefore, viaya raya bhmiu, man nma mah vygra charat; it is moving about.
And therefore what should we do? atra na gacchantu. So therefore never go amidst the
tempting sense objects which can make the mah vygrah; more ferocious; more destructive;
more binding. So the more you go to viayraya; the more the chances of mind becoming
more out of control.
Therefore, atra na gacchantu. And who should not go. y mumukava sdhava; those
seekers who are mumukus. sdhava; noble people; people of values and also
mumukava; those who are interested in liberation. Such people should be very alert. That
is why they say that . they say; that monkeys they have put; and we
have the positive prayer: m bhadra karbhi ruuyma dv bhadra

paymkabhiryajatr . So therefore be careful where your sense organs move.
Previously the Govt. and the Rjas used to do censor. Now the censor board is either non-
existing or non-functioning. In the name of communication revolution, everything comes
everywhere. And therefore since outside censoring is not there; we require what: self-
censoring. And therefore what book you read, what TV programme you see; if at all you see;
and what kind of friends you have; everything I should have control, if I am a seeker.
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Continuing.

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mana prast viaynan
sthltman skmatay ca bhktu |
arravarsramajtibhdn
guakriyhtuphalni nityam ||177||
So here he says: one should be careful with the mind, because the mind alone is responsible
for bhkthru-bhgya relationship; which we call sasra. As I said in the other class;
creation by itself does not cause any bondage; so many events are taking place in the world;
it does not create sasra.
We just read the newspapers as jvanmukths, as not affected. America is bombing is

Yugoslavia. May be we utter two chu chu; thereafterwards we go along with our coffee. We
are more worried about the condition of coffee rather than Yugoslavia; because Yugoslavia is
not your bhgya viaya; but this small of coffee is bhgya viaya.
SO the creation as it is, is the vara Sri; it is not a bondage. But by forming a relationship,
we make it a bhgya viaya; that is called jva sri. vara's creation is padrtam; jvas create
bhgyam. Can you distinguish the difference. The clip is a padrta; padrta means
; . padrtam; this is an object of a word; what is beautiful
word; padrtam; padrtam when you say; in Tamil; all eatables are called padrtam. Svmiji
shall I send you some padrtam.
In Sasrkt padrtam means anything. Padam means word; artha means object. padartha
means object of a word; Bhagavn creates only objects of words. And objects of words are
only beauty; they are not bondage. What we do: we go on seeing it; and we think that it is
good; it is nice; it is beautiful; it would be good if I purchased it; if I have it; etc. and we go on
dhayat viayn pusa; first pass a judgement and thereafter wards form a relationship and
thereafterwards get into trouble. That conversion is caused by the mind.
A jvanmuktha is one for whom the whole world is a padrta. Not that the world disappears
for him. For a jvan muktha, the whole world is a padrta.
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For a samsri, he divides the whole world into bhgya viaya; bhgya means what: an object
of relationship; bhgyam means not even enjoyment; object of attachment; or object of
hatred; that also is bhgya viaya because both are capable of disturbing my mind.
Some objects disturb my mind by going away; some objects disturb my mind by coming. I
told you you know. Some people give happiness wherever they go; some people give
happiness whenever they go. Do you understand. So I give happiness in two ways: either way
I give happiness. I have become a bhgya vastu. Therefore mind creates sasra by
producing bhya vastu out of viay; out of padrta.
And again there is another word also, which is equally important. The word is viaya.
Viaya also means bhgya vasthu only. but still better word in Vdnta. the word viaya is
derived out of the root vi prefixed ci; the 'c' in a, b, c. that same 'c'. Sasrkt you have to write.
Vi is prefix; and the root vi + ci means to bind, 5th conjugation; vicinoti; badnti iti viaya.
So the clip is a padrta as long as I do not develop rga or dva. The moment I develop
rga or dva; it has become a bhgya vasthu and the moment it has become a bhgya
vasthu it has become a viaya capable of binding me.
And how does it bind me. If I have got attachment, when it goes away, it causes sorrow. If I
have hatred, whenever it is with me, it causes sorrow. Therefore, vara creates padrta, we
convert padrta into bhgya and viaya and when I say we convert; which part of we; the
mind. Therefore akarcrya says mind alone is responsible for sasra. Look at the slka.
Mana an viayn prast; mind alone creates all the viays; all the bhgya viays into
two forms; stltmana, in the gross form, during the waking state and skmataya, in subtle
form, during the dream state. Jgrat avasthya mana stla an viayn prast; svapna
avasthya mana skmn viayn prast. The only difference is in svapna, the mind
creates the object totally; in jgrat avastha mind does not create the object but mind
converts the object into a bhgya vasthu.
So all these things is thus for whom; bhkthu; for the bhkthu; for the bhkth, the
experiencer, all the time looking for happiness; where will I get happiness; where will I get
happiness. Why should the mind convert padrta into viaya; because the mind wants
nanda. Padrta cannot give nanda; padrta when it is in the shop it is padrta; what use
just looking at it; you go there and pay the money and convert that into bhgya vasthu. Then
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only you can give nanda. For the sake of nanda; you convert padrta into viaya; and
the tragedy is instead of producing nanda, it being with you, dumps you into a pit; that it
is creates a hell of a trouble, being with you.
Then what happens to a jni. If he keeps the whole world into a padrta; then from where
will he get nanda? he will be caught; he has got another source of nanda; fixed deposit
he has kept it aside; he need not earn now; he has kept it saved; therefore whenever he
needs, he just puts his signature on the cheque and draws as much money as he wants.
Similarly, jnna, he has put infinite nanda in fixed deposit; that is called tmanva
tmana thuta. That is why whenever you withdraw the money you put what: Self; it is the
Self. He has got the Self with him.
Not only the mind creates, it creates further divisions also. While the whole thing is nothing
but one Brahman, the non-dual Brahman, the mind is capable of dividing into umpteen
varities; what are the varieties; arra; vara; srama; jti bdn. Bdn means varieties. It
should be added to each one. arra bdn; it means varieties of bodies; superior bodies of
dv; mediocre bodies of manuya and inferior bodies of animals and plants; all these
divisions the mind alone causes; and vara; vara means Brhmaa, katriya, vaiya, dra
bdn; the mind sees the difference.
The mind when you say, it is the ignorant mind you should understand. Wise mind sees
what?
|
||- ||
vidyvinayasampann brhma gavi hastini |
uni caiva vapk ca pait samadarina ||5- 18||
The mind sees one Brahman, the wise mind sees one Brahman, whereas the ignorant mind
creates vara bds; then srama bds; you can understand; brahmacri; grhastha;
vnaprastha, sanysi.
Then jti; jti means group or races; four kinds of races, humanity itself is sub-divided into
that race, anglo-saxon, etc. mangolid race, and racial discrimination; all comes under jti. Any
groupism is called jti. It need not be the caste system only. That is already the word vara is
used for Brhmaa katriya vaiya dra. Therefore jti should not again taken as Brhmaa,
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katriya, vaiya dra; already vara it has been taken. So jti stands for any groupism.
Maybe male and female; that can be one group; or in the form of races, it can be called jti.
So all these jtis, groups, also; varieties of groups also; mana prast. You have to 'mana
prast in all these. mana prast.
And not only them gua kriya htu phalani. It is the varieties of gus; whereas the fact is
fact: Nirguam Brahmaiva asti; and upon the nirguam brahma, the mind causes varieties of
guas. So it can be satva, rja s, tam guas we can take; or or even the gus in the form
of he is noble one; he is compassionate; etc. they also can be called gus; good virtues and
bad virtues.
Then Kriy: Kriys means varieties of activities. So it projects character differences; projects
activity differences; and the htu; again it sees the whole universe as htu phaltmakam;
cause-effect series. Whereas the stras say: there is no such thing as cause-effect series at
all; there is only one Brahman which is neither cause, nor effect;
anyathra dharmt, anyathra adharmt; anyathra asmt krita akrit; Neither krita nor
akrita. Na jayte mriyat va vipaschit; nya kuthaschit na bhahuva kaschit;
And in Mndukya Krika Gaudapda says: seeing the cause effect series is sasra.

yvaddhtuphalva sasrastvadyata |
k htuphalv sasra na prapadyat || 56||
Because as long as long as you are caught up in the htuphala grip, cause-effect grip, you
are going to say that because of the past karma, I am suffering all these. Past is the htu,
present is the phalam. Therefore I have to do this pryascittam and that pryascittam; have
to go to that temple, go to this temple, and break coconuts in that temple. That is all what:
the present becomes the cause, and I am anxious to modify the future. If you see most of
our time, we are either worried about the present as modified by the past. Why are you
running to the astrologers: this karma caused ani and all the time worried about the karma
and then what all I can do; so that I can modify the future. I am in the grip of kla; again to
put in another language; I am in the grip of past-present-future kla and mka is going
beyond kla. That is called relaxation.
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As long as I am under the grip of kla, even class I cannot listen; constantly I have to see the
clock; whether directly or indirectly, because the next item you have to plan, before the
current one is over; and like that on and on. This is called htuphala; Gaudapda uses the
word va. va means it has become a rut; is called workaholics. All the time what next;
what next; what next. Daynanda Svmi used to say: What next? That is called htuphala
va. Who is doing it all; it is all the troubles created by the mind; mind
. How do you know? Where/what is the problem in the sleep? In sleep are you
worried about what to do in office? It is all after getting up. Worries come when you get up.
But when you are actually asleep, it is all not there. Therefore the mind is the culprit. Then
can I eternally sleep? No. that is also not possible. That is not a solution. Educate the mind;
so that I will not be a slave of past, present, future; I am aware of past, present, future. I act
intelligently keeping them into account; but I am not enslaved in the whirlpool of kla and
achievement. kla and achievement. Never get into the trap. Kriti mahdatau, paana
kraam, phalam avatam gati nirdhaka. If you get the whirlpool of activities, it is
extremely difficult to get out. Therefore htuphalani. Cause and effect series.
Praste. Again you have to supply the verb; manah praste; the mind creates all of them.
Again when I say the mind creates, you have to understand it as the ignorant mind creates. If
that is not put, what will be the problem. The mind creates all these problems; therefore I will
destroy the mind, it will say. Therefore, ignorant mind creates all of them; and therefore
ignorant mind has to be destroyed. And how do you destroy the ignorant mind; by
converting into wise-mind.
Continuing.

|

||||
asagacidrpamamu vimhya
dhndriyapraguairnibaddhya |
ahamamti bhramayatyajasra
mana svakrtyu phalpabhuktiu || 178 ||
So in the previous verse, it was said the mind alone whips up the jva into activity; constantly
saying: do this, that will happen; buy this, this will happen; do this, buy that. So therefore do
this, do that; constantly. And now the internet has come and emails has come, you can do
business with the whole world sitting up in the Govindappan Nayakkan street of Madras,
where there is only 4x4 feet room; sitting there, you can transact with New York; and
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unfortunately the time-scales are different; and if I have to transact with America, I have to
be awake in the night here. Therefore, in the morning transactions in India, in the night,
transactions with America. 24 hours you can be whipped into activity. OK.
Will this activity end one day. Can I say at any time: everything is over; I have reached the
pratvam. Therefore the job is over. Let us put an end to everything. Is it possible?
. . You work 24 hours a day; 7days a
week; 4 weeks a month; 12 months a year; all the years of life, would you have reached
pratvam. It is never going to.
Therefore I get so much involved and because of that involvement, what is the result. I am
never allowed to enjoy my ever peaceful asaga svarpa tma, which is pra, which was
pra and which will ever be pra. Nithya, uddha, mukta; pra, asaga. Which
was, is and will be my nature, that is eternally lost sight of.
And who is the culprit; the mind is the one; that too what mind; that mind which is obsessed
with the htuphala series. All these akramas are done by the mind; whose mind; your
mind; how long you will blame the world; how long will you blame your wife; how long you
will blame your husband. Stop blaming the world; start blaming your own ignorant mind. The
more you begin to find fault with your ignorant mind, the more you will work for knowledge.
And that is called change of direction. If that is not there, activities will only increase. Enquiry
will never increase. Conversion from activity to enquiry is proper direction of life. I do not
say activity should stop. Svmiji if we do not go to the job, would you feed us all the time; do
not ask. I am not asking you to stop all activities; but there must be equal or more quality
time for owning up my ever tranquil Self also. And without owning that up, the activity will
become struggle; after owning that up, the activity will become entertainment. Same activity
will become bonus entertainment. I know I can never achieve all my goals throughout my life
but I keep on having newer and newer goals. naiva
tasya krtnrth nkrtnha kacana. akarcrya might have written 25 byas. And
suppose he has lived another 32 years. He lived only for 32; at 32, we did not start our
spirituality. He finished it; that is a different thing. In 32 years, he has written suppose 25
books; and if he had lived more
he would have definitely to write 25 more commentaries; but if you ask him are you unhappy
that you have to quit at 32; No.
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So therefore you can have any number of goals in life with pratvam throughout. Instead of
working for happiness; I can work with happiness. That requires only knowledge, a simple
knowledge; freely available knowledge and what is that: asaga tma aha asmi. But the
mind is preventing me from attaining that knowledge and putting me into all sorts of
problems. Look at the slka.
Mana; fourth line; am vimhya; so the mind deludes; confuses us; this individual, this
jva. So mana from the fourth line, am vimhya from the first line. So the mind deludes,
confuses, am means jva, this jva. What type of jva, asaga cidrpam, who is really
speaking ever tranquil; adi purua, adi nt. Gaudapda uses this word, we are all adi
nt; adi nt means that our nature is ever nti. Therefore, this jva who is ever
asaga; asaga means what; unrelated to the ups and downs of life. The ups and downs can
never affect my pratvam, na karma vartat, no kaliyn; any amount of learning is not
going to increase my original status or any amount of loss is going to decrease my original
status, that infinite status is my svarpam called asaga svarpam. And chidrpam, caitanya
svarpam and such a wonderful jva is deluded by whom, the mind. And not only I have
discerned, disclaimed my original nature, in its place, I have settled for the perishable,
greying, growing old, decaying physical body, I have settled for. Even I am not an intelligent
business man, they say. Instead of claiming the nithya tma, I have asked for what: anitya
arra.
And therefore dha indriya pra guaihi nibhadya; so the mind ties down the jva to;
connects the jva to; dha. Connecting to dha means what: forms attachment with the body.
And the indriya; I am tied down to the sense organs; I am hooked to the sense organs; then
pra, which is ever unsteady. So therefore nalindalagata jalamatitarala;
tadvajjvitamatiayacapalam. So upon water, there is a leaf, and on the leaf there is a water
leaf; attractive and shining; but the leaf is moving in the wind. Now do you know how long
the water drop will last. Any time it is tilted, the water drop goes. Tadvat, athiaya chapalam
pra. So therefore I am hooked the ever changing pra; and guai; and the properties
of dha, indriya and pra, or generally satva rja s tamas also we can say. So I am united to,
I am connected to all these antms, by coming away from the tma.
And once I have come down to this level, aha mama iti ajasra bhramayati. So this mind
makes the jva, run about. Wander all over; or knock about, that is still better. Knocking about
here and there. So the mind makes this jva knock about all over the world, with aha mama;
with ahakra. It is my wife, it is my children, this is my house, this is my factory, I am going
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to start another branch, which means what: another sasra, another branch. I am not
asking you to stop. You have to have wisdom. That is what I am saying. I was going to start
another branch, but after listening to Svmi , I stopped it; do not say. So therefore your wife
may come and complain; Svmiji. So therefore I only spread the sasra branches.
Therefore aha mama. I and mine; with this notion, ajasra bhraayati; it makes me knock
about constantly. ajasra. constantly.
And in which field does one wander. svakrtyu. In those respective activities. Any ahakra
or mamakra involves the corresponding duties; if I start a branch, and I say this is my
branch; it involves what: corresponding duties. I have to go of and on; or I have to send
some one, I have to supervise them, which is more difficult than going to them. All those
things are involved. Therefore svakrtyu, in the respective duties, and phalpabhuktiu; and
also in enjoying the consequences of those activities. So all these things mana karti.
Hari Om.
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064. Verses 178 to 181

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asagacidrpamamu vimhya
dhndriyapraguairnibaddhya |
ahamamti bhramayatyajasra
mana svakrtyu phalpabhuktiu ||178||
One of the questions the student had asked was about tma antma vivka. It was the last
question among the seven questions. Tayor vivka katham etat uchayataam. And this tma-
antma vivka topic has been taken up by akarcrya from verse No.149 onwards; and as
a part of tma-antma vivka, akarcrya is doing paja ka tma-vivka. Here the
antma is reduced to paja-kas and then finally the tma is pointed out as that which is
paja ka athitha.
And this particular division is only for making the mind more and more subtle; because these
paja kas are in gradual subtlety. The annamaya ka being the grossest ka and
nandamaya ka being the subtlest ka. When a person travels from annamaya to
nandamaya, the mind would have become subtler and subtler.
The five kas are arranged in such a way for acclimitising the mind. Like climbing the
Everest. They cannot suddenly go to a height of 29,000 feet; therefore in the base camp, they
have to remain for a few days; so that the blood pressure and the temperature and the
breathing, and the whole body has to get acclimatised. Suddenly we go to 29000 feet height,
we will die. Why because the body has to get used to the difference.
In the same way, if we suddenly go to vdnta; that is why for many people, going suddenly
to vdnta go crazy also. They will get too much interested in that and after a few months,
they will just leave it and go. And therefore the mind has to get acclimatised as it were. So
once a person goes through the five kas, the mind would have become dryate tu agraya
buddhya, skmaya skma daribhi.
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And therefore stra itself uses the method of paja ka vivka of which two kas, we have
already done and now we have taken up the third ka, viz., namely the manmaya ka and
the topic of manmaya ka begins from 167 and it goes up to 183. And here we talked
about the very definition of mind, the nature of the mind etc. and now akarcrya is
pointing out that the mind itself or the manmaya ka itself is the cause of bondage also;
and the very same manmaya is the cause of liberation also.
Then naturally the question would be: how can one and the same mind be the cause of
opposite things. For which akarcrya answers; that when the mind is satva pradhna
mind, it is a healthy mind, such a healthy mind is the cause of liberation; whereas when the
mind is dominated by raj gua and tam gua; then it is malina satva mind; unhealthy
mind; unhealthy mind is the cause of sasra. It is understandable, healthy body makes our
life happy; and the very same body will make our life miserable, if it is fixed. We would not
feel like getting up; why at all we should get up with a headache, stomach ache; we will feel
that we should continue to sleep. etc. That is why give sedation and all kinds of pills; nobody
would like to live, if the body is unhealthy. Applying the same principle, healthy mind leads
to liberation; unhealthy mind leads to sasra.
Then the next question is: how does the unhealthy mind lead to sasra. What is the
mechanism that it works. I have the general knowledge that the unhealthy mind leads to
sasra but how does it accomplish that. Like in medical science they call it etiology; how
that particular virus affects the system; what type of reactions it brings about and how does
it affect.
akarcrya says that when the mind is unhealthy, raj gua and tam gua are dominant.
It is a beautiful study; and when tam gua is dominant, it veils, covers the true nature of
oneself; because tamas stands for darkness or covering. That is why when I do not have an
information, we have an idiomatic expression: I was kept in the dark. What does it mean;
does it mean that all the lights were switched off. I was kept in the dark means that this
particular information was not made known to me. This is what exactly is the job of tam
gua; keep me in the dark with regard to what: my svarpam.
What an important information about myself. Like Kuntidvi kept poor Karna in the dark with
regard to the most important information; what is that: Kar is Kounteya; katriya. And
because of that reason how much Kar suffered. Kunti bothered about her what you call
status and name and all; she never thought of poor Karna.
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Similarly the Myadevi keeps us in darkness with regard to the most important information
what: aha sacchidanda svarupsmi; I am in the dark; we are all Kars. Our original source
we never know. rrvantu sarv amrtasya putr; we do not know that. Thus tamgua
covers my nature; then rajgua takes to the relay race; what is that: once tam gua has
covered my real nature; raj gua leads to erroneous projections. Ignorance is the cause of
all erroneous notion. That is why somebody nicely said: All negatives are developed in the
dark room of ignorance. Photography language in Vdnta theme. All negatives are
developed where if you ask: dark room; all negatives; rga, dva; kma, krdha, lbha,
mha; they are all developed in the dark room of ignorance. So these developed negatives;
this development is because of raj gua; tam gua provides the dark room.
And what are the projections or misconceptions. The misconceptions akarcrya says: are
many and varied. The basic misconception is I am the body. I am the sense-organs. I am the
mind. This is called ahakra projection, caused by what: Raj gua; What is the role of
Tam gua; it provides the dark room.
So tam gua provides only the dark room; raj gua creates; we have seen this before;
vikpa akti projects; varaa akti covers; vikpa akti projects; the projection is two-
fold: First projection is called ahakra; I am the body; I am the sense organs; I am the mind:
The second projection is called mamakra. Mamakra with regard to the properties of the
body and mind. I have intelligence. I am the intellect is called ahakra, I have intelligence is
mamakra. Whenever you use the verb am, it is called ahakra; whenever you use the verb
have it is mamakra, because have means possession and in Sasrkt possession is indicated
by ati vibhakthi; mama.
So not only I possess various characteristics belonging to the body-mind complex, I also
possess house, wife, children; all the other things also. All are done by what: the culprit mind.
This is what is the essence of 178, which we were seeing in the last class. Long long before; I
hope you remember.
Look back to the slka, first line; asaga chidrpam am vimhya. So the mind, 4th line
mind is there mana; that is the subject of the sentence; mana vimhya, So the mind
confuses; deludes. am the jvtma, this individual; this human being the mind deludes.
What type of jvtma, he really is: asaga chidrpam, who is none other than relationless
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consciousness, which means I am pure consciousness, which has no saga at all. No brutyo;
na bartha; na maatha; na pittaa; all the relations are only projections; there are no relations at
all; because caitanya is kavat asagah. And this jvtma is deluded means what: this fact
is kept in dark. Delusion means I am deceived of the knowledge of this fact.
So this is the first job of the mind, like when the thieves enter the house, whatever they do,
the most important job they never forget to do is what: cut the phone wire; communication
cut; that means again keeping the police in the dark.
Similarly this mind also cuts this information. What information aha asagah chidrpaha
asmi. It is no more available. And the telephone connection is to where: to the vdas. Vdas
are the phone connections; that is cut; I am not allowed to study; if I study I will know the
truth. Therefore it deludes. This is the job of tam gua aspect of the mind.
Then the raj gua aspect takes over and what does it do. Nibhadya. It binds the individual;
Aha mamti. By creating ahakra and mamakra; in which field; dha indriya pra
gai. So by creating ahakra with regard to dha, indriya, pr. Dha means this
physical body, indriya means the sense-organs; pra means the paja praa with regard
to them; the mind creates ahakra; that means what: I am the body. This is the greatest
tragedy. The moment I claim I am the body; then I start my bio-data with what: date of birth;
date of birth belongs to what: the body. Even skma arra does not have date of birth.
what to talk of tma. Skma arra has no date of birth; krana arra does not have date
of birth; it is andhi. tma never had date of birth. So I identify with the body; therefore
comes bio-data.
Then thereafterwards various identification: parentage; then the caste; I am Brhmaa,

Katriya, etc. and thereafterwards this is my father, my brother, all are because of
dhbhmna. And thereafterwards struggling to maintain the body; to maintain the family;
to maintain everything; this is called dha abhmna, the basis of sasra.
And then is indriya abhmna; I am blind, I am bright; etc. they all andatvam manatva
pauthva dharm; sauguya vaiguya vaadhi cau; like I am deaf; I am blind, etc. that is
called indriya abhmna; And then finally pra abhmna; I am hungry; I am thirsty; etc. all
belongs to pra.
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So with regard to them, ahakra and with regard to their properties; guaihi mama iti; you
have to split and put it; dha indriya pra; that three with aha; guaihi should be added to
mama; gua means properties; with regard to properties I do not have ahakra; I do not
say I am properties; I only say, I have property. Therefore, guaihi, mama iti nibhadhya. Thus I
am tied to the body mind complex, through ahakra and mamakra.
According to vdnta, I am body is also not correct; I have body is also not correct. I am
mind is also not correct; I have mind also is not correct. Neither am; nor have; neither
prathama vibhakthi; nor ati vibhakthi. That is why tma is called avyaya; for Grammar
students; for avyaya there is no prathama vibhakthi or ati vibhakthi. And therefore there
is this bondage. OK.
And once ahakra and mamakra have come into being, then what is the next tragedy;
tragedy after tragedy only; what is the next one?
Ajasra bhramayati; this individual begins to knock about in the world; go around in the
world; because busier and busier; I went there and I went here; most of the time in planes
trains and cars, etc. In the field of what: svakrtyu phalpabhuktiu; svakrtya means
karmi; once ahakra has come into the picture; kartrtvam has come into picture; once
kartrtvam comes, varieties of karma. Depending upon what; vara and srama. What is the
vara and srama for the tma?
na var na varramcradharm
na m dhradhynaygdaypi
antmrayhamamdhysahnt
tadk:'vaia iva kval:'ham ||2||
I do not have varam and sramam; that is fact. When I slipped out to ahakra,
Brahmanham; katriyham; brahmachri aha; miserable grhastha aha; miserable should
be added to everything; not only for grhastha! Do not tell that I am adding to that only.
So therefore vara and srama come into picture; once they come, what happens.
svakrtyu; sva krtyam means what; the relevant action depending upon my family status
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and social status. Family status is called srama; social status is called vara; varieties of
karma.
And not only I wander in the field of karms; phalpabhuktiu; and also I knock about in the
field of phala upabhukti means what; phala anubhava. Karma phalam takes me from one
place to another place. When I plan to go to a place, it is karma that is taking; but when I am
helplessly forced to go to a place, it is karma phalam. Like a good bureaucrat does his duty;
it is not supposed to do; all over the place he is transferred why? karma phala upabhuktiu.
In kali yug if you do good karma, you will be suffering. So therefore either I go from place
to place, because of my will, or I go from place to place because of my state. So karma dvra
Brhmaam; karma phalam dvra Brhmaam. Either way, what is common: Brhmaam.
Brhmaam means knocking about; wandering about. All because of what: ahakra
mamakra; that because of what: this terrible mind. All that the job of the manas.
Therefore mana svakrtyu; in the field of duties or karms; phala upabuktishu; and in the
field of karma phalas, brahmayati, makes the jva; jva understood, makes the jva, wander.
bhram here in the causal form means wander. The word bhram has the meaning of
confusion also; bhram has the meaning in causal form; the meaning of wandering also.
paribhramaam.
OK. How long the wander continues: ajasra; constantly on the move. And when stra tells
wandering, it does not keep bhulka alone in the mind; the karma and phal, some of the
phals may be exhausted in this janma; and when some of the phals may not be exhausted
in this janma; Bhagavn gives transfer to not Assam, Nagaland, and all; transfer to either
dva lka or still worse, where is the transfer to: atala, vitala, sutala, rastala, mahtala,
taltala, ptala paryantham. 14 lkas;

|

||||
punarapi janana punarapi maraa
punarapi janan jahar ayanam |
iha sasr bahudustr
krpay:'pr phi murr ||21||
the only rescue is what; krpay:'pr phi murr. So culprit is the mind. So take care of the
mind. So take care of your mind.
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Continuing.

|
||||
adhysadtpuruasya sasrti
adhysabandastvamunaiva kalpita |
rja stamdavat:'vivkin
janmdidukhasya nidnamtat ||179||
Almost the same idea as in the previous verse. Just presented in a slightly different manner.
In the previous slka, akarcrya talked about only wandering in the world because of the
mind.
In this verse akarcrya says not only wandering is caused by the mind; but even punarapi
jananam cycle also is caused by the same mind alone. Not only within one life; but even life
to life; jumping like a frog; is also because of the same mind.
So adhysa ygt puruasya sasrti; sasrti means sasra; sasra can be defined in
many ways; dha abhmna is sasra; and because of kartrtvam is sasra; because of that
karms are all sasra; because of that karma phalam; puya ppa misram; they are also
called sasram; and because of puya, ppa misram, sukha dukha anubhava. All these are
known by the general term sasra.
And this sasra is puruasya; puruasya means what not for a male; for male sasra it
should mean what; that all females are mukta; so they can stop attending the classes.
purua here mean jvasya; for a living being; and especially for a human being. For living
beings other than human being, suffering is only gross suffering. A cow has got only a
biological sasra; therefore if you beat it, it will have pain. But it does not have the problem
of jealousy, as Daynanda svmi beautifully says; in the Dog show when the first prize is
given to a particular dog, and then the dog is made to stand on the number one position;
No.2, No.3, etc. who is proud of the first rank; is it the dog; no; it will sit where it is instructed
to sit with its tongue out; will be seeing here and there; who is proud, is who is standing
nearby, spending the whole life training the dog, without training himself. Just like the dog,
very well not being himself.
So animals do not have the subtle problem of self-identification; it has got only an instinctive
bodily identification; therefore the instinctive biological problems only they face; these subtle
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problems caused by self-consciousness. This is what Daynanda Svmiji calls self-

consciousness, which is a deliberate process. For animals self-consciousness is instinctive.
So therefore animals suffer gross sasra; whereas human beings suffer very very subtle
sasra. And therefore puruasya means all the jvarsis in general and human beings in
particular; they suffer from sasra. Because of what: adhysa ygt; because of abhmna.
Animals having instinctive abhmna, human beings have instinctive plus deliberate
abhmna also. So this is called adhysa. So adhysa doaat; this adhysa; this abhmna
is a doa.
In Vdnta, abhmna is a doa. In worldly life, abhmna is supposed to be great; you

should have abhmna; you should have self-respect. Abhmna is translated as self-respect,
pride, be proud of your country; proud of your family. So in the worldly parlance, it is good.
It is relatively field, it is good to some extent; therefore abhmna is in that context.
But in philosophical context, abhmna is a negative thing. sura gua; dambodarpo

abhmnasca krda pruyamva cha. So here, in vdantik sense we are using as dha
abhmna and it is a doa, because of that doa, there is sasra.
So then the question comes, if dha abhmna is the culprit, why do you blame the mind.
Dha abhimna is the problem; why do you blame the mind. akarcrya says
unfortunately, the dha abhmna is created by the mind alone. Therefore he says:
adhysabandhastvamunaiva kalpita; amuna manas; amuna means this. It is a pronoun;
amuna is a pronoun; sakaraanthaha napumsaha liga, adas abda. adaha amum ameen.
... ..... So therefore amuna means by this.
So what does this word this mean. Since we are dealing with the manmaya ka; in the
context of manmaya ka, this means mind alone. Therefore amuna manasa va; by this
mind alone, kalpita is created, is generated. What: adhysa banda; the knot of dha
abhmna; the knot of adhysa. Therefore the direct problem is adhysa; but the ultimate
problem is the mind alone.
How do you know that the mind is generating adhysa? What is the proof? Without proof
how can you blame the mind? The proof, we know is very simple. In jgrat and svapna
avastha when the mind is active and functioning, there is dha abhmna; ahakra and
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mamakra. In the deep sleep state, the mind is resolved; I never say I am a male or female in
deep sleep state. I do not say I am a Brhmaa or a katriya.
So therefore ahakra mamakra comes when the mind is active. both of them are resolved,
when the mind is resolved. What is the logic called. Anvaya-vyatirka logic; manasa satve
adhysa satvam; manasa abhve, adhysa abhva; tasmat mana va adhysasya
kraam. That is what he says; amuna va adhysa banda kalpita.
And therefore, go to the fourth line, etat va nidhnam. And therefore the mind alone is
responsible nidhnam means kraam; mind alone is the cause. Of what? Janmdhi
dukhasya. Of all the problems like janma, etc. Etc. means what all the vikrs; jyaye,
vardate, vipariamathe (at least this is better) after that apakiyathe, after that vinayati. At
least after vin, is the problem is over, if you ask, puna api jyaye vardat. So janmdhi
dukhasya; in short sasrasya, etat va nidhnam.
OK. When akarcrya criticises the mind strongly, one may begin to hate the mind. Many
people say therefore the mind has to be destroyed, this and that. Therefore akarcrya
says mind is not a problem for all the people.
Because the wise people also enjoy the mind. In fact they enjoy their mind. Because they
enjoy
|
||- ||
|
adv sarvabhtn maitra karua va ca |
nirmam nirahakra samadukhasukha kam ||12- 13||
santua satata yg yattm drhanicaya |
They enjoy compassion; they enjoy love; friendship and consideration. Bhakthi; where is all
these; whether in tma or in the mind? all these beautiful virtues are only in the mind only;
therefore do not blindly blame the mind.
Therefore akarcrya says mind is a problem only for certain people; and who are they:
avivkina; for an unintelligent person, who does not know how to use the tool like atomic
energy; it is a wonderful gift from the Lord; because of atomic energy alone, we get lot of
power; but the very same atomic energy is responsible for Hiroshima and Nagasaki also.
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Therefore, the energy is not to be blamed; the one who is unintelligent with regard to
handling that. Therefore, avivkina puruasya mana nidhnam dukhasya.
Ok. Who is an avivki? Who is unintelligent. For him also, technical definition is given; rajas
tam doavata. Adjective to avivkina; ati vibhakthi; you have to supply puruasya. Rajas
tamas doa avivkina puruasya; all these words in the sixth case.
And you can understand the meaning. Who is an unintelligent person; that person in whom
the raj doa and tam doa are predominant. And what is raj doa; extrovertedness.
No time to think; except thinking, everything he will do. And all the new gadgets discovered
are for avoiding thinking. Reading habit was there; that gone and television has come. In TV,
thinking programme, educative programme, if at all it is there by mistake, we will not see
them. In whichever programmes there is no thinking, we all watch that. Not only there is no
thinking in those programmes, but even the existing thinking will be lost watching those
programmes. What is all these. Raj gua mahima.
In fact, all the scientific progress is now promoting raj gua only. Educative programmes
are very less. And the glory of mya is: even if such programs are there, we would not be
tempted to see that. Discovery channels, how many people see. Oliyum and Oziyum;
Whether it is there or not now I do not know, I have been telling about it now. Something
else might have come. 99% viewership. Nobody would cut that; Discovery they will cut.
Therefore they will not allow to cut oliyum ozhiym.
Therefore raj doa makes the mind extrovert. Tam doa makes the mind sleepy. Either
he is extrovert or sleepy. Thinking is unknown to him. So for such an non-thinking
mechanical person, the mind becomes the cause of sasra.
Continuing.
|
||||
ata prhurman:'vidy paitstattvadarina |
ynaiva bhrmyat viva vyunvbhramaalam ||180||
Here akarcrya gives an incidental information. That in the case of this avivki, in whom
satva gua is suppressed and tam gua rules the root, wherein avidy is dominant;
akarcrya says such a mind itself can be called avidy. Even though mind is strictly not
avidy; when the mind is saturated with ignorance, we can call it ignorance itself.
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Like when food is mixed with poison; we say the food itself is poison. So it is not via; it is
only mixed with poison; but when it is mixed with poison and it becomes dominant; we say it
is poison. Similarly, ajn sahitam mana va ajna iti ucyat. See whether you
understand. Ajn sahitam mana va ajna iti ucyat.
Even though it is strictly, technically not correct, but it is said because mind is saturated with
avidy. Therefore he says ata; therefore, since the mind is saturated with avidy, and since
the mind creates all the problems which avidy creates, therefore, pait tatva darin
prhu; all the wise people declare the following. Pandith also means wise; tatva darin
means wise; the difference is pait means strotriy; tatva darin means Brahmania.
Srtriya Brahma ni.
And what is the difference, we have seen long before. Srtriya means those who are
scripturally informed; scriptural scholars are called Srtriya. And what is Brahma ni; those
who have become one with the scriptural teaching. They are not doing lip service; it is not a
verbal statement; whatever they quote some scriptures, they themselves have become.
Ananya prkte gati rathra nsti. That is what they speak and what they are; both are one and
the same. They talk about Brahman; they are Brahman. Gurur Brahma Gurur Viu, Gurur
devo maheshava, guru skt para brahma. And therefore Srtriya brahma ni they
declare. What do they declare. Mana avidym pru. They say for all practical purposes,
mind itself can be taken as ignorance, because it is saturated with ignorance.
And ynaiva viva bhrmyate. Because of this ignorant mind alone, ignorance saturated
mind alone, viva bhrmyate; the whole world is knocking about, wandering about in
sasra. bhrmyate means wandering; not knowing where to go. One is the middle of
Sahara desert. Which is the way out; how do we know. The whole desert is bigger than India
or something. Such a vast area. Where to go and it is hot; May Sun 70 degress. Not
Fahrenheit; Centigrade; Fahrenheit would be cool.
Like that the whole world is like a desert; they are tapt; by what: adhymika, adhidevika;
adhiboudika; tapai; and who is wandering; akarcrya says: viva; the entire world is in
the grip of ignorance; and they think whatever they are doing is great. They declare also in a
big way: that I did that; I did this; etc. I have gone there; and they say that akarcrya and
other people who are wise people, they are looked down upon. They do not know anything;
some problem; mentally off; that's why they have come to this line.
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In fact many people consider that you are all little off; screw loose; not normal, because you
are all attending these classes; something has happened to you all, etc. Therefore the whole
world criticises the wise people then black sheep becomes majority and the white people
become the black sheep. And therefore these people also cannot talk anything. Therefore
what he said: Jaavan lokhchart. Do not talk about Vdnta. And do whatever mistakes
they do. If you are in the society, do that also. Be a Roman when you are in Rome.
And if you want to be different, go to forest; then you can do anything. So therefore,
akarcrya says elsewhere that the whole world is a mental hospital. So similar thing he
says: Viva, the world, the world means the people of the world: janh, so sarve janaah,
ynaiva; yna means ignorant manasa; because of the ignorant mind alone, the whole world
wanders in sasra. Like what: an example is given: bhramaalam iva. Like the clouds. The
cloud keep on moving all the time; does it enjoy moving about? No No No; it is not happily
moving about; because it does not have the freedom to decide where to go; I will go to a
little east; or west; the cloud cannot decide. Who decides; the ka decides. Therefore
pushed by ka, the cloud goes in this direction; and suddenly goes in this direction. Like
rainy clouds; you think that it is going to rain but before that it is driven away to another
direction by another wind.
Similarly, if like a paramahasa parivarjaka crya you are moving about, it is nandathi
nandathi nandayath va. But here I am knocking about; pushed by the ignorant mind. And
therefore just as the clouds move about, pushed by ka, similarly, all the human beings
knock about pushed by the ignorant mind. What a comparison.
And therefore what is the remedy. Problem has been explained. He has got the report and
therefore this is more; cholesterol, bp; diabetics, etc. Now just prescription. Prescription has
been given by Dr.akarcrya. What is that:
|
||||
tanmanadhana krya prayatnna mumuku |
viuddh sati caitasminmukti karaphalyat ||181||
What should be the remedy? Here alone we should be careful. Because till now, we have
said mind is the cause of all the problems; therefore naturally what do we think; remove the
mind. This is the mistake committed by most people and even by some of the systems of the
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philosophy also like the Yga stra, talks about such things, you go on eliminating
thoughts, and as even you eliminate thoughts, mind becomes slimmer and slimmer and
slimmer and when all the thoughts are gone, mind also disappears and when the mind
disappears, then tma reveals itself after the mind goes away; and you are mukta. These are
all the big mistakes committed by not only people but even systems of philosophy.
And this prescription is called in Tamil: What is the medicine for headache; ira cdam.
Headache; cut it; like the amputation of the hand. When the headache comes, you do not cut
off the head; you remove the headache. So remove the headache, what is the samsam. OK.
Sasrkt grammar students can talk.
There are different ways of interpreting samsam. Headache, head ca ache ca; dvanda
samsam; headache means head and ache; so remove the headache means; if you take the
dvanda samsam, remove the head and the ache. it will become like that. We should take it
as tatpurua samsam; headasya ache; headache; so remove the ache of the head; not the
head. So tatpurua samsam or dvanda samsam; they do not understand and they are
caught in that.
Therefore what is required is not removal of the mind. And unfortunately, in the scriptures
themselves, there are words; man na; unmani avasatha; unmanaya avasthym vigata
kalimalam akara na smrmi; kanthavyo me aparad, iva iva ivabh Sree Mahdva
abh. unmani avastha; in Mandukhya avastha amani bhva; these words lead to
misconception also. Therefore akarcrya says your job is not removing the mind, it is not
possible; it is not worthy also. If you remove the mind, you will become like stone. So what is
to be done; the unhealthy mind has to be removed.
And how do you do it; unhealthy mind is removed by making the mind healthy; adjective
alone is remove; and not the noun; And therefore manasa danam kryam. Do not
destroy the mind; purify the mind. Enlighten the mind; teach the mind; educate the mind;
train the mind; educate the mind; direct the mind; do not stop the mind; but give direction to
the mind; do not destroy thoughts; change the quality of thoughts. have a proper thought
direction.
In Vdnta, thought removal is not at all prescribed. Not at all required; not at all relevant.
Vdnta deals with how to think. Even in vdantik mediation, we do not prescribe thought
removal; we only prescribe: manobhudhya ahakra cittaani nha; which is a thought; na
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srothra jihv na cha gra ntr; cidnanda rpa ivha ivha is akhnanda kaara
vrtti and therefore purify the mind; refine the mind and then the healthy mind; not only will
not lead to bondage, it will lead to liberation also. Those details we will deal with later. Hari
Om.
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065. Verses 181 to 185
||||
adhysadtpuruasya sasrti
adhysabandastvamunaiva kalpita |
rja stamdavat:'vivkin
janmdidukhasya nidnamtat ||179||
|
||||
ata prhurman:'vidy paitstattvadarina |
ynaiva bhrmyat viva vyunvbhramaalam ||180||
|
||||
t anmanadhana krya pr ayat nna mumuku |
vi uddh sati caitasminmukti kar aphal yat ||181||
The topic of manmaya ka is being continued in these verses. akarcrya pointed out
that manmaya is the cause of bondage. pramaya is the cause of liberation also and
therefore what is required is not the destruction of the mind but converting the mind
favourable to us.
And which mind is favourable, which is not favourable it was pointed out. Satva pradhna
anthakraam is mka upaygi; whereas rajas tama pradhna anthakraam is banda
htu.
And therefore akarcrya concludes in this verse; tanmanadhana krya. And

therefore one has to purify the mind; which alone takes more time than even the study of
vdnta. The study of vdnta for a qualified mind takes only limited time; if at all the study
of vdnta takes more time; the problem is not with vdnta; the problem is we have not
spend enough time with purification and that is why Krishna tells in the Gt, anka janma
samsidda tatoyti pargathim. Purification process takes even janms and therefore
manadhana krya tat.
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So tat, we can take in two meaning; either as an adjective; tat mana; therefore one should
purify that mind; or a better interpretation is tat can be taken as an indeclinable word:
Tasmat; Therefore, tasmt mana dhanakryam; therefore means wherefore, since the
purified mind alone is the cause of liberation; therefore, tasmt manah dhana kryam.
And akarcrya does not say how should we purify the mind. He only says purification
should be done. He does not say how and what is the answer to the question: he answered
elsewhere, the 11th verse he said: cittasya uddaye karma, na vasthu upalabyat.
So in the beginning of Vivkacmai, he has indicated the entire karma knda; the entire
religious life; all the religious sdanas are meant for purification. And in our tradition, we
have converted all our life's activities into religious sdhan. Right from brushing the teeth,
they made a method of purification. So they used to take the twig from the tree; when the
twig is taken from the tree for teeth brushing; cleaning; there also there is a prayer involved.
And thereafterwards regular bathing is a prayer, because not only I want to purify the body
through the bath; I want to purify the mind also. Eating is also converted into religious
sdhan. In fact right from getting up, up to going to bed, is converted into religious
sdhan; that is why people repeated write, that Hinduism is a way of life. Hindu religion is
way of life. Not philosophy. Philosophy is not a way of life; it is a view of life; somebody said.
THEREFORE WAY OF LIFE IS RELIGION; VIEW OF LIFE IS PHILOSOPHY.
And if a person leads a way life, the mind gets purified. And therefore karma ygna,
upasanna ca, vara srama dharma anunna, mana dhana; purification of mind,
kryam has to be accomplished. By whom; mumukuna; if you are interested in mka. If
you stay I am not at all interested in mka, I enjoy life as it is; I do not believe in Mka and
all these things, Vdas says: I wish you all the best. Vda does not impose anything; if you
are interested in mka, better follow this. Therefore, mumukuna mana dhana kryam.
Is it an easy job. akarcrya says: No. prayatnna. It requires lot of effort. Krishna in the
Gt gives a list of unhealthy ways of thinking and a list of healthy responses to the
situations. Abhaya satva samuddhim jna yga vyavasthidi; he gives a list; and also
dambo darpo abhmnasca krdha prusyamva ca. So we have to keep the list and we
have to regularly watch whether I am closer to daivi sampath or asri sampath. It requires
eternal alertness.
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Unfortunate thing is, people think religious life is only morning 10 mts pooja or prayer;
whereafterwards we can do anything that we like; and evening also you do something, that is
the end of religion. No, religion involves every moment alert living and therefore prayatnna;
and it is worth the effort because etatasmin viudda sati ca; once the mind has become daivi
sampanna anthakraam, satva pradhana anthakraam, gua Brhmaa anthakaraam,
sdhan catuya sampanna anthakaraam. Then what is the advantage: mukti
karaphalyat. Mukti will be like a fruit in your hand; fruit in your hand; how much time it will
take to eat; just keep in the mouth and eat.
Otherwise the fruit is in some shop; and then you have to go there; you have to catch the
bus and it will be exorbitant price and all. A fruit in the shop or in the mountain is far away. A
fruit in the hand is readily available.
In the same way, once the mind is pure, mka is at hand, it is not far away. So khara phalam
means fruit in the hand; kara phalaayate, means kara phalam iva bhavathi; it is like a fruit in
the hand; it is an idiom, which means it is easily available.
Krishna tells in the Gt,

|

||- ||
rjavidy rjaguhya pavitramidamuttamam |
pratyakvagama dharmya susukha kartumavyayam ||9- 2||
It is very easy. Elsewhere in the Kathopaniad, the opposite is said:

, kurasya dhr niit duratyay,
durga pathastatkavay vadanti. Attaining mka is extremely difficult like walking on the
razor's edge.
Naturally question will come how come in one place it is said very easy; and in the other
place, it is said very difficult; does not the scriptures contradict itself. So this where radda is
required. If radda is not required; what will you do. It is contradictory you say and you
throw it and go. If radda is there, we can find the answer very easily.
What is the answer? for the qualified mind, it is the easiest; for the unprepared mind, it is the
most difficult thing. Satvapradhna anthakraasya susukam kartum avyaya; rajas tama
pradhna anthakraasya kurasya dhr. And therefore make your mind stvik.
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Continuing.

|

||||
mkaikasakty viayu rga
nirmlya sanyasya ca sarvakarma |
sacchraddhay ya ravadinih
rja svabhva sa dhunti buddh ||182||
So what should one do is beautifully presented; a beautiful and complete slka this is.
Therefore what am I to do. You are saying so many things; I am confused; what should I do
now, say it: He says: mkaikasakty; first make mka the top priority of life; ka sakti means
the only object of attachment. May you change the object of attachment; attachment we
already have; we need not produce, because we are good in that. Only shift the object of
attachment from world to God. From world to Brahman. From antma to tma. From
pryas to sryas. This conversion let it take place. So sakti means object of attachment; eka
sakti means that should become the only object of attachment.
That means if I have to choose one thing in life, I should be able to choose mka only; not
after lot of coercion and all; 'Mka' should come spontaneously in your mouth if asked
what do you want. As Nachiketas does have. How much Yamadharmarja tempted; this I will
give; that I will give; etc. So all those things he offered, not for a price; free. So Nachiketas
said: I do not think, there is any question of reconsideration at all; nnya tasmnnacikt
vrt. This is called priorities in life being clear. In Sasrkt it is called tvra mumukam
develop. Mka eka sakthi; let mka become the primary goal.
And how to make mka primary goal, if you ask. By knowing that, that alone is everlasting
benefit, whereas all other benefits are subject arrival; but the painful fact is: they are all
subject to departure also. Therefore vara alone is vatam. Everything else is a vatam.
janmamrtyujarvydhidukhadnudaranam. So by proper thinking develop your goal.
And then what is the next thing.
Viayu rgam nirmlya. Even after keeping mka as the goal; the mind will continue to
cling to the object of the world. Even though intellectual conviction has come, the mind will
cling to them; because of sheer vsan. Just as you keep a flower or onion in one place, and
thereafterwards you remove the onion, then in the place that vsana will be there; the effect
will be there.
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That is what Krishna said in the Gt; rasavarjyam raspyasya; that vsana Krishna called
rasa; habitual attachment to things and beings. Even though intellectually I am detached,
emotionally I am attached. And that is very difficult to get out; and therefore one has to put
special effort.
So therefore Viayu rgam nirmlya. One should totally uproot the attachment to every
viaya; viaya means things, objects and situations. And what about my concern about my
family. The stra says, do you duty to the family; do not leave that; but remove the concern
about the family. Doing the duty, we think requires a concern; concernless performance of
duty is possible. And how do we get out of concern.
|
||- ||
Handover the concern part to God. Somebody nicely said: Let life be a partnership business.
Who are the two partners? I am one and the vara is the other. And what are their duties.
My job is doing the work. vara's job is doing the worry part. Therefore leave the worry part
to vara; make him your partner; but do the action part. Now also we are keeping the vara
as the partner; but we have done the ulta. We want the vara to do the work; and we do the
work of worrying. That is not; it should be the other way around. Bhagavn has to worry; I
have to work. Once I learn to do that; rga goes away: Oh Lord, all these members are yours.
It is you who have to take care of.
So this is called vairgya prptihi. Develop mumukutva; develop vairgyam; all through
proper vivka; vivka is understood; and then what do you do; sarva karma ca sanyasya;
reduce the extrovert activities; try to find quality time for yourselves. If possible, renounce.
OK. akarcrya's advice is what: sarvani karmi sanyasya; because he is a Sanysi, you
know! He will say: everyone take sanysa.
So take to sanysa, but the spirit behind sanysa is what: finding quality time. If I become a
physical sanysi by changing the cloth, and I am involved in various other activities; sanysi is
not going to be of any use; on the other hand, remaining in the family itself, I am going to
find quality time and then spend in this, I am a sanysi only. Therefore sarv karmi
sanyasya; give up all the extrovert pursuit to the extent possible.
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OK, once I find quality time, extra time how should I spend. So watch all the cricket matches
of the world cup; all the matches. some of them OK. So therefore how should I spend;
shravndi nia; may you be committed to jna yga consisting of ravaa, manana and
nidhidhysana. So listening, reflection, internalisation. Listening, reflection and assimilation.
And they are not a casual thing in life; because I do not have any other job to do; so I am
coming here to listen to these free lectures; let it not be casual: Niaha. May you be
committed.
And with what attitude; sa raddaya; with good faith in the upaiad as pramam; vdas
can give a knowledge which other means of knowledge cannot give. Vda pramnya
buddhya. And you can include Guru also; guru stra pramnya buddhya; they will give a
knowledge which cannot be gained through other means of knowledge; and which is not
opposed to other means of knowledge.
That is what Chinmaynanda Svmi nicely says: Vdnta is neither logical nor illogical.
Logical or illogical you can talk only with regard to something which is available for the
norms of logic. Whatever is available for the norms of logic; you can say it is logical or
illogical. Since it is not within the field of logic itself; we call it alogical. In the dictionary you
will not find; he has invented it. beautiful word; it transcends that.
And therefore that is called faith. It teaches something unique which is neither within the
logic nor is it contradictory to logic. Like eyes giving this is orange colour; Is it logical or
illogical. There is no question of logicity or illogicity with regard to it; if you say means of
knowledge; it has given knowledge of the colour; which does not come under logical field at
all. Can logic find the colour of the object at all. Presume that you do not have eyes at all;
suppose I do not have eyes, by using logic can I know the colour. Logic cannot help to know
the colour, and since logic cannot help to know the colour, logic cannot negate the colour
also. What that which cannot help to know that cannot negate also. Therefore the colour is
given by a unique means of knowledge. Similarly vda gives me a knowledge which is
beyond all the other means of knowledge. This approach is called radda. It is a very very
technical word; Pramnya buddhya; sa raddaya; with a noble pramya buddhi. It is said to
be noble because that alone decides whether I will get knowledge or not. If this attitude is
not there; vdic teaching would be a permanent hypothesis; it will be a noble hypothesis; but
it will never become a piece of knowledge. Whether it is hypothesis or knowledge depends
upon my attitude towards the teaching.
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Therefore sa raddaya; with the help of noble radda may you practice jna yga; and if you
follow all these steps; what will happen. The phalam is given. Sa buddh rja svabhva
dhunti; that person destroys the rja sic nature of the mind; and also tmasic. That is
understood; rja sic and tmasic nature of the mind; tmasic nature representing ignorance;
rja sic nature representing error. So tamas means ignorance; rja s means error. Error always
presupposes ignorance.
And we have both ignorance and error. What is the ignorance; I am Brahma is not known; it
is ignorance; and what is the error; aha jva asmi. So Brahma ajna and jvatva error.
Ajna and adhysa. Both of them he dhunti; he wipes out. Who wipes out; the one who
has gone through all these stages, he wipes out.
Continuing.

|
||||
manmay npi bhavtpartm
hydyantavattvtparimibhvt |
dukhtmakatvdviayatvaht
dra hi drytmatay na dra ||183||
So this is the last slka dealing with manmaya ka. Here akarcrya concludes the topic
of the third ka. We are in a grand paja ka vivka which was started in verse no.149
itself. 149 to 183; he has only come up to manmaya ka.
In Tatva bdha, it was finished in one page. So the very same thing, akarcrya is
magnifying in this book and in this he talked about the nature of manmaya ka; and he
talked about the role of manmaya ka; that itself is the cause of bondage if impure; and
itself is the cause of liberation, if pure; all these things he has talked.
In this slka, akarcrya says this manmaya also is not tma. This manmaya ka is not
tma means what; he is not myself. I am not my mind; I am the user of the mind as an
instrument. And I use my mind in jgrat avastha; I use my mind in svapna avastha, in the
suupti avastha, the mind is resolved; the instrument is not there; but still I am there; as a
conscious being. So in short, what he says in this slka is: tma is the consciousness in the
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mind; but tma is not the mind itself. Like sunlight is the light upon the hand; but it is not the
hand itself.
Therefore he says: manmaya api partma na bhavathi. pramaya ka is also not

paramtma, not the real self. The real-I; that is why he uses the word para tma. Para here
means real. Para tma means it is not the real-I; then if it is not real-I; what I it is; it is a
fake-I. When you say I am agitated, you are referring to real-I or fake-I?
According to vdnta, whenever you say I am agitated; it is not the real-I; for the real-I, it is
impossible to get agitated. Then what is agitated; the mind is agitated. And we have very
very unintelligently identified with the agitated mind and we say that I am agitated. Like
some people opening the mouth when the neighbour is eating. Something is given to eat;
this man does not have anything. This is called identification. So when they write, the hand
goes, the mouth also goes, for some people. It happens. Therefore, when it happens in the
most gross thing, what to talk of the subtlest aspect. Therefore manmaya is not the real-I.
What are the reasons? He gives four reasons for this conclusion. No.1; adhyantavatva;
because it is subject to arrival and departure, as we experience everyday. It is subject to
arrival in jgrat-svapna avastha and it is subject to departure in suupti avastha; I am there
before the arrival of the mind, during the presence of the mind and after the departure of
the mind also in suupti. What is the proof? When the mind is not functioning, it is resolved. I
am aware of the resolved condition of the mind; and therefore I must be different. Therefore,
dyantavattvt, it is subject to arrival and departure.
The second reason is parimi bhvat. The mind, even when it is present, is subject to
changes. Parima means changes. So I am aware of the changing mind, the one who knows
the changes is not subject to change. The witness of changes is not involved in the change.
Why, very simple, suppose I say that this hall has changed now; because of the painting the
hall has changed; then what does it mean; I am there to be aware of the previous condition
of the hall; and I am there to be aware of the changed condition of the hall also. Therefore I-
the-witness am not involved in the changes. Therefore parimi bhvat.
Then the third reason is dukhtmathatvt; because it is of the nature of dukha. Dukha
means sorrow. So the mind has got sorrow. In fact akarcrya says that it is saturated with
sorrow. Why do we say that it is saturated with sorrow. When sorrow is there, there is
sorrow. When the happiness is there, there is also sorrow. You know what is the sorrow.
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Whether this is this going to go? when is this going to go?; the fear of this. I have told you,
you know. When everything is fine, Svmiji I am afraid/concerned that some dri would fall;
everybody visits the house, and I have to take the ritual of removing the eye-sore!. Therefore
inner fear is there; even though externally I am happy; there is inside these thoughts that
these should all remain like this only; nothing bad should not befall me. Therefore mana
dukha rpam; whereas stra says tma is nanda svarpa; how can the nanda tma
be ever equated to dukha mana.
And therefore dukhtmakatvaat. And my nature is not dukha. You can say that my
nature is not dukha, by making use of the stra also; or making use of the reason also we
can prove my nature is not dukha. You know what is the reasoning. I have told you before.
Whatever be my nature, I would be comfortable with. If sorrow is my nature, since being
sorrowful is very very natural to me, I would not struggle to get out of my nature, because it
is my nature. And whenever anybody is sorrowful also, I would not enquire why you are
sorrowful, because it is the nature.
But what do you find; whenever there is sorrow, there is a struggle to get out of it; and
whenever somebody is sorrowful, we ask the question also, why you are. But when
happiness comes, there is no struggle, I am very very happy; I do not go and desperately
search for some medicines for that state to leave. We do not. Try to get out of it; nor when
somebody is happy; we are not worried.
So therefore law of nature is to get out of unnatural things. And we try to get out of sorrow
and therefore sorrow is unnatural thing and the law of nature is to accept and being
comfortable with anything natural. And happiness we are comfortable with and therefore
that is my nature.
This is the reasoning but remember all these are based on the ruti teaching also; remember
nothing we prove by pure reason. Without the help of stra, pure reason alone we do not
claim, because the upaiads itself says: Naia tarkna mathirapanya. All the reasonings are
ruti-backed reason. And ruti clearly tells me: nanda-tma. Brahma puccham prathiam.
Therefore I give reasoning also along the line of the ruti and when I look at it like that, I see
the tma is nanada, mana is dukha; and therefore dukha mana cannot be nanda
tma. So this is the third reason. dyantavattvt; parimi bhvat; dukhtmakatvt.
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And the fourth is: viyatva htu; viyatvam means being the object of experience. thereore
being; viyatvam, since the object of experience. So the mind is clearly an object of my
experience, because I am aware of the previous conditions of the mind; the present
conditions of the mind, and in fact, not only I am aware of my mind; I only am aware of my
mind. What are my mental conditions nobody else knows. You have to only infer. If I smile,
you infer I am happy. But I can always learn to smile; that is called modernity. It is always:
manners and all. You keep smiling. You can develop the mannerism of smiling like the sales
people and all and inside there may be volcano. Therefore your mental condition I can only
infer; but it can always go wrong. But my mental condition who knows ultimately. I only
know. And therefore I am aware of my mind and then you have to apply the logic; whatever
is experienced is different from the experiencer. Therefore, akarcrya tells that in the
fourth line, dra na dra; experiencer is never the experienced. How? drytmatay; as an
object temporarily. The experiencer is never experienced temporarily as an object.
Experiencer consciousness is never temporarily experienced as an object; the consciousness
is evident all the time; but it is never temporarily experienced as an object, whereas what
about the mind. The mind is temporarily experienced; temporarily means what: only in jgrat
and svapna. And therefore dra drytmatay; drytma means as an object. dry rpa.
So the experiencer is never experienced as an object; whereas mind is experienced as an
object and therefore mind is the experienced one; tma is the experiencer one and therefore
they cannot be identical. All these topics we have elaborately studied; therefore I do not
want to go into that. Therefore, manmaya we have studied.
And most important thing is what: after elaborate study of manmaya, we have to spend
time in dis-identifying from manmaya. So that is the ultimate thing, because, howevermuch
you purify the mind, mind is going to have traces of problem. Exactly like making the body
healthy. Howevermuch you make the body healthy, body will have certain problems.
Therefore what is the ultimate solution. Not making the body healthy. The ultimate solution
is understanding that I am not the body, which is subject to health and ill-health. We can
keep the body reasonably healthy; but hundred percent health does not exist. Therefore
ultimately in mka, a jni is not going to get a perfectly healthy body; jni learns to
accept the passing ill-health also. Similarly, we should remember, whatever we do, mind is
never going to become perfect. Mind will have its own plus and minus points; including
jni's mind. Just as jni's body is also subject to ill-health; jni's mind is also subject to.
Then what is the difference. Jni's mka is not because of his mind is perfectly healthy;
jni's mka is because of the discovery that I am not the mind which is subject to health
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and ill-health. The only glory is for jni because of tremendous sdana, the ill-health of the
mind is limited; he may not be shout in anger; but anger can rise in the mind; but he knows
how to handle that because of the detachment;
And therefore only when I understand that I am not the mind; I will be comfortable;
otherwise I will try to make the mind perfect; and eternal struggle will continue. And
therefore I am not manmaya also.
continuing.
|
||||
buddhirbuddhndriyai srdha savrtti kartrlakaa |
vijnaayaka sytpusa sasrakraam ||184||
So now we are entering the fourth ka, viz., jma maya ka. Up to verse No. to 206; 184
to 206 is vijnaaya ka. And akarcrya defines vijnaaya ka in this slka. He
says: buddhi vijnaaya kasyt. The intellect is vijnaaya ka.
And what type of intellect; buddhirbuddhindriyaih srdha; along with the jnndriys;
buddhindriyam means jnndriyam. So the intellect stuff along with the jnndriys;
srdha means along with; indeclinable word; saha, samam, skam. And not only the
intellect and the sense organs, along with its vrttis; along with its thought modifications; and
that too a specific thought known as aha vrttihi.
Here we should remember, we have remember, mind and buddhi are not totally separate
substances; mind buddhi etc. are all together one substance only. When I say substance, a
subtle substance. According to stra, mind is also a substance like the body; but it is subtle-
substance. Then what about buddhi. It is also substance; which is the same subtle-substance
only.
Then why do you differentiate as mind and buddhi. It is based on the type of thought that is
entertained, the names are given. When the antma vrtti takes place, idam vrtti takes place,
any vrtti which reveals the external world, it is called mana, the instrumental one. But when
it refers to itself, as aha; owning itself, referring to itself, then the very same mind stuff is
called vijnaaya ka; ahakraha. It is also called ahakra.
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And what is it: kartrlakaa; it is the karta of all the actions. So manmaya is presented as
kraam; vijnaaya is presented as the karta. pramaya is the instrument; vijnaaya is
the agent, the doer, karta; therefore bhkt, pramda, etc.
So thus the subtle substance called anthakaraam, called the mind-stuff; that is why they use
the word mind-stuff also, to indicate it is a substance, not a concept. Vijnaaya kasyt,
pusa, sasra kraam. It is this karta, so this ahakra, which is the cause of sasra.
The localised-I. The individuality; because when I say aha brahmsmi, I am unlocalised all-
pervading consciousness; that unlocalised I is the tma; but when I use the expression I, and
refer to the localised-I, I am here; that limited-I is called karta, which is the vijnaaya
ka. This is pusa sasra kraam.
Now a doubt may come. In the previous section, he said manmaya is sasra kraam;
mind alone is the cause of bondage, mind alone is the cause of liberation. Here you say
vijnaaya is sasra kraam; which is correct; which is the sasra kraam.
Both are sasra kraam; because an agent can do something only when there is the
instrument. So when you somebody has committed a crime, he has become a criminal only
because of the instrument. So tell me whether the knife killed or the person killed. Both
together. Knife was the instrument and the criminal is the user of the instrument.
Similarly here also, without the mind, there cannot be sasra. What is the proof? Suupti
mind is not there; mind alone cannot be the cause of sasra; the ahakra karta is also
required. If karta is not there; even if the mind is there, there cannot be sasra.
What is the example? Jni. In the case of a jni, mind is there, but sasra is not there. In
the case of a sleeper, mind is not there; but sasra is there. Therefore we require what;
both of them are equally required; ahakra is also required; karta; mind is also required as
kraam. Only when both are together, sasra is possible. And therefore akarcrya
says mana kraam, karta kraam. pusa sasra kraam.
continuing
||||
anuvrja ccitpratibimbaakti
vijnasaja prakrtrvikra |
jnakriyvnahaityajasra
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dhndriydivaBhm nyat bhram ||185||
So in the previous verse, akarcrya said, the vijnaaya is the karta; which is the cause
of sasra. In this verse akarcrya explains the way in which the vijnaaya causes
sasra. Diagnosis of the problem. The mechanism of sasra is explained. So first he says,
I will give you the gist and we can go. Lot of technicalities of the stra are brought in here.
akarcrya said, vijnaya is the subtle substance. So it is a material. Vijnaaya is a
material. It is a subtle substance. It is a product of the five elements. Only difference is what;
subtle five elements. And being product of subtle elements, and being matter, being a
material, it must be inert by itself. So therefore vijnaaya is naturally inert only, being
made up of actana pajabhtni. Bhoudikatvt jaa. But even though it is intrinsically
inert, because of his subtle nature, because of its fine nature, it is able to reflect the tma
caitanya. Because according to vdnta, consciousness is not a part of the body, (do you
remember) not a property of the body, not even a product of the body; extend it to the mind
also. Consciousness is not part of the mind, property of the mind, or even product of the
mind, it is a separate entity by itself. And this Conciousness the separate entity is capable of
reflecting in the subtle matter, because of its fineness. Just as the mirror is able to reflect my
face, because of its fine surface. But this cloth does not do. Cloth is also made up of matter.
Mirror is also made of up matter. Cloth does not reflect. The mirror reflects why: because of
its fine surface. Similarly, the mind is matter, but because of its fineness, skmatvat
satvatkatvat ca; it is capable of reflecting. Therefore the mind enjoys permanent borrowed
consciousness. Or technically here, vijnaaya ka enjoys permanent borrowed
consciousness. And because it enjoys, it permanently, it appears as though it is intrinsic
consciousness. There are some people who borrow from your home and keep it permanently
in their house. and they will say, if you want, anytime, you may ask me. Somebody borrowed
a book from me; never gave back; and I asked you did not give, he said; Svmiji it is a rare
book, if it comes to you, somebody else may take it; and therefore I am keep it; whenever
you want, tell me, I will give you. It really happened. Do not ask me, which book and who
took it, etc. or what did I do, it is not relevant here.
So the mind appears to be a sentient one; but it has a got a permanent borrowed sentiency,
and it is this stuff which has got borrowed sentiency, called the karta. This is called the karta.
Ego. Philosophical ego is this stuff alone.
The details of which, we will see in the next class. Hari Om.
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066. Verses 185 to 187.
||||
anuvrja ccitpratibimbaakti
vijnasaja prakrtrvikra |
jnakriyvnahaityajasra
dhndriydivaBhm nyat bhram ||185||
From verse No.184 up to verse No.206, akarcrya is talking about vijnaaya ka; as a
part of paja ka vivka. And he has defined vijnaaya ka as a mixture of buddhi and
the five jnndriyas. Intellect plus five sense organs of knowledge is called vijnaaya
ka. And he wants to point out that this vijnaaya ka alone is called jva; along with
reflected consciousness. Saabhvijnaaya ka jva. Abhasa means reflected
consciousness. Sa abhasa means along with the reflected consciousness. So sbh
vijnaaya ka means buddhi along with the reflected consciousness.
And this alone is called jva. This alone is karta. This alone is the bhkt; this alone acquires
puyam and ppam; all the sacita karms gami karms and prarabha karma belong to this
jvah alone.
This akarcrya is going to explain in these verses. Of them, in the 185 verse, we were
seeing anuvrja ccitpratibimbaakti vijnasaja. So vijna samjnah, that ka, which
has the name vijnaaya; here the word vijnaaya means vijnasaja; so that kah,
which is named vijnaaya; kah word we have to supply; vijnasaja ka; that
ka which is known as vijnaaya is endowed with what: pratibimba akti; it is endowed
with the borrowed sentiency or reflected consciousness.
Why should it enjoy borrowed consciousness, because according to vdnta; buddhi by itself
is jaa. It is a very important and basic concept we should remember. Buddhi is made is
made of five subtle elements. Therefore buddhi is a boudika vasthu; it is a subtle material.
And being a subtle material, there is no difference between the gross table and the subtle
intellect. This also is insentient. Buddhi is also insentient by itself; but this buddhi has the
unique power of borrowing consciousness.
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Like in science, we talk about the conductors of electricity and non-conductors of electricity.
So when you want to protect yourselves from electricity; you should wear some gloves; what
kind of gloves it should be conductor or non-conductor. It should be non-conductor. So if
somebody asks, why is it the conductor of electricity, we say that is its nature. Why is this
non-conductor of electricity, that is how Bhagavn has created. Even though all of them are
materials only, it has got a unique nature. Similarly, this desk is also material; buddhi is also
material; desk is non-conductor of consciousness. Buddhi is the conductor as it were, of
consciousness. Therefore buddhi enjoys borrowed consciousness.
And that alone akarcrya calls pratibimba akti. So here sakthi means the power of
sentiency. The power of being alive. Liveliness. So the power of sentiency caused by the
pratibimba , the reflection of what: the chit, the original consciousness, which is going to be
revealed later as tma. He has not so far introduced tma. Chit means the original tma
caitanya is cit. So ita pratibimba akti is there. Where; in the buddhi.
And not only the buddhi enjoys this borrowed consciousness; wherever the buddhi goes, the
borrowed consciousness also, like a devoted wife or devoted assistant, the reflection also
goes. It is not that the buddhi forgets to take the reflected consciousness. You know we do
that so many times, forget. Like that, it is not that the buddhi travels leaving behind the
reflection; wherever buddhi goes, even without buddhi's thinking or planning; the reflection
also travels. Like wherever the mirror goes; the reflection will go. And since it permanently
travels with buddhi, akarcrya uses the word anuvrjat. Anu means behind. vrjat means
going; going behind. What is going behind; the reflection. So thus buddhi has the power of
reflected consciousness, which goes behind it all the time. And therefore we have got a
sentient buddhi; that sentient buddhi is called vijnaaya ka. And this vijnaaya ka
has to borrow sentiency; why; I gave you the reason, that because it is born out of matter
and that akarcrya also points out here; prakrtrvikra; buddhi has to borrow
consciousness because by itself, buddhi is a product of prakrti. Prakrti means what: mya;
mya means what; basic matter, which alone has evolved to become the universe, the
material universe. Vikra here means, the product. prakrtrvikra means buddhi is a
product of matter; and therefore it is material in nature.
And therefore what: it has to borrow sentiency; it does not have svbhvika caitanya; it
enjoys only gantuka caitanya. In Sasrkt, they use these two words; svbhvika caitanya
and gantuka caitanya. Like the example: suppose you see vegetable you want to eat; it is
very hot; and you wonder why the vegetable is hot; because it has been kept in a hot vessel.
792
Therefore you say vegetable is hot; because vessel is hot. Then I ask you the question; why is
the vessel hot; then you say vessel is hot because it is kept on the stove, on the fire;
And then I ask why is the fire hot. Because it is on the stove?; No, fire is hot, because it has
got svbhvika dahana akt; aushnam; the vessel has got aguntuka aushnam; the vegetable
has got gantuka aushnam; and when you keep the vegetable on your tongue, and the
tongue becomes hot; gantuka aushnam.
Similarly one original tma alone has got svbhavika caitanya; from the tma, mind
borrows caitanya; from the mind, the sense organs borrow caitanya; from the mind and
sense-organs, the body borrows caitanya. Thus there is a series of borrowing. But the
original borrower is what: buddhi; original borrower, OK. original consciousness is tma and
in the borrowing itself is there are two: original borrower and secondary borrower. body
borrows; but borrows from the borrower; and therefore, prakrtrvikra, buddih is a material.
And once it has got borrowed sentiency, it can do things by itself, because it is a sentient
one. It has become a chetana vasthu, therefore capable of thinking, planning, acting, etc.
Like the example of mirror. Mirror cannot illumine any object; but once the mirror has got
borrowed sunlight, the mirror becomes what; a secondary source of light. Similarly the
buddhi has become a secondary source of consciousness; and this sentient buddhi, live
buddhi, which has got its own individuality, starts its mischief. Mischief begins. What and all;
jna kriyavn. This buddhi; this vijnaaya; this jva takes up varieties of deliberate
activities.
Unlike the inert object of creation; the desk cannot take any deliberate activity. It moves from
one place to another, it is only because some chetana vasthu is pulling it; but the jva is now
capable of taking up deliberate activities, consisting of three levels; jnti; icchti and
yatat. This is called life.
What is life? You learn and know things and once you begin to know things, you develop
desires, because you cannot develop a desire, unless you know. When can you desire a car or
a computer. When you know that there is a computer. It is useful to me. So first computer
knowledge; then computer desire and thereafterwards effort to acquire computer. These
three levels of human activities are called jna icch prayatna; jancchaprayatna is our
life.
793
All who starts. Jvah begins. And once the prayatna comes, some of the efforts are successful
and therefore this fellow is very happy and some of the efforts are failure; world cup
miserably lost; and therefore upset. All because of what: jnanechaaprayatna;
jnanechaaprayatna, the tarka stra presents it beautifully; jna icch prayatna dharma
adharma samskra sukha dukha.
So from jna icch prayanthnam; very beautiful; little digression; it is a very beautiful
concept and so I am pointing out a little bit. Once the jna icch prayatnam comes, then
you are going to acquire dharma and adharma, because the prayatnam is either moral or
often immoral; fixing up the matches. So some of the efforts are moral efforts and some of
them are immoral efforts.
Dharma adharma and the dharma will lead to what: sukha and adharma will lead to what:
dukha. And not only that: finally samskra; samskra means what: habits are also formed.
First time I do adharma, there is a conscience pricking. That is why we have got a lie
detectors. That is why when a person tells a lie, there are biological and biochemical changes,
based on that alone, lie detector works. Because I am working against my conscience, telling
a lie and therefore there is a strain in my personality; and therefore initially biochemical
changes take place, nose icching is one of the symptoms of that it seems.
Therefore these people who do the analysis they look for. Clinton did it they say; therefore
they study. When he lied, President of a country, in front of so many people and television,
when be blantantly lied, they noted that it seems. But what happens you know. They
themselves who has invented the lie-detectors; they say that if a person regularly lies, and
makes it a habit; then no such things, it happens. Your conscience is blunted. This is called
saskra formation. Regular lier.
Why I am saying is: dharma adharma also the tarka stra has talked about and gone. Where
the lie detector cannot detect the lie. So this is called life. All started from where; jva. That
is what he says. jna kriyvn.
So here kriy means the activities in the form of jna; jna pursued; kriy can be taken
as pursued. So he is endowed with jna pursuit; and not only that; he develops aha iti.
Once consciousness comes, there is self-consciousness or self-reference. That is the
uniqueness of a sentient entity. Every sentient entity has got the sense of 'I'. The table can
794
never have 'I-notion' and therefore only it cannot have the notion of this or that; the first
person singular arises first which is the sign of sentiency.
And once the first person singular arises, very thing other than the first person singular is
classified into either second person, if directly in front; or into third person. What is the basis
for second. First person, second person, all that do you remember?; we learned it in School.
First person is I; second person is you; third person means he/she/it. Do not think that I am
belittling you. You could have forgotten and therefore reminding it. So therefore, second
and third person can arise only if there is first person. And first person can arise only where
there is a sentient entity. So the jv becomes sentient. Then what is the first thing that
arises. Aha and then tvam and then saha.
And therefore akarcrya says aha iti abhmnyate. This jva alone develops self-
reference; he develops the ego; an individuality; an I-notion. And when; ajasra; and then
that individuality-I is constantly there, whereas You and He constantly changes but in and
through all You and He, what continues, the subject-I continues.
So even when you are listening to the classes; you may not think or talk about I; but
throughout this class, I am listening; I am listening; that I is inherent. How do you know that.
That I is there throughout the class. At the end of the class; when I ask you the question,
were you there in the class, what do you say: Do you say I do not know. You never say that I
am not sure; but you are very very definite that I was there in the class throughout, even
though deliberately you do not invoke your presence; subconsciously your presence is
registered throughout. That is called aha aha aha iti;

vyvrttsvanuvartamnamahamityanta sphuranta sad |
And therefore akarcrya says ajasra that aha continues, which refers to the Jva.
And when the jva uses the word-I; what all things are involved. So when the jva uses the
word-I; what all things are involved; let us see. Buddhi is there; reflected consciousness is
there; if buddhi alone is there, I-notion cannot come; why? Because buddhi is inert by itself.
Therefore mere buddhi cannot say I. Therefore along with buddhi what is required: reflection.
Can mere reflection say I. Mere reflection itself is not possible, because any reflection
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requires, what; a reflecting medium; therefore WHEREVER BUDDHI IS THERE; THERE IS REFLECTION;
WHERE THERE IS REFLECTION, THERE BUDDHI IS.
Therefore jva consists of buddhi; jva consists of reflection. Then there is a third factor also;
that should not be lost. The reflection itself is possible; not only because of the medium; the
reflection itself is possible because of the original consciousness. If only the mirror is there;
will the face come there? For the face to appear, not only you require a mirror, you require
what? original head.
For that in stra, it is called as grvastha ira; grvastha ira means the head on the neck.
Reflection is called dharpaaa ira; for the dharpaaa ira to appear you require what:
grvastha siraha.
In the same way, in the buddhi, if the reflection should come; there should be what: original
consciousness also. Therefore jva consists of three factors: buddhi, prathibhimbha caitanya
and bimba caitanya; all these three are there, where the jva is. Whenever I say I, all the
three are there.
But what happens. Even though all these three are there; I am not aware of this fact. This is
where the problem of fundamental ignorance comes and therefore instead of claiming the
original consciousness as myself, I keep claiming everything else as myself. And what are the
things that I am claiming. Keeping aside what is to be claimed, we keep claiming everything
else. And this is a tragedy because whatever I am claiming gives me problem.
And whatever gives me peace and pratvam, I do not claim. What when claimed would be
wonderful, that we have lost and whatever when claimed creates problems, we claim them
and we suffer and gets knocked down in the street.
So akarcrya says here: dha indriydiu abimanyate. This unfortunate ignorant

unenlightened indiscriminate jva; abhmanyate, identifies with; dha, the physical body,
which is only reflecting medium; indriya, the sense organs, which is also reflecting medium,
diu; di padt, etc. buddhi, or reflection; all these things, he identifies with. And that too it
is not casual identification; it is the clutch of the udumpu; mountain lizard; udumpu is an
animal; once it holds on to something, so powerful a source, you cannot pull it out I think.
And even say that the thieves use this. I do not know whether it is a myth or fact; they will
throw and it will catch and they will use a rope and climb walls.
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So we are all udumbu; why become, we hold on to the body wall, the mind wall, the
individuality-wall and so intense is our identification, that even if the stra and guru; even if
they tie a fat rope and pull it with all their strengths, howevermuch the guru and the stra
pulls, he does not come out. Even if he comes out during one hour class he comes out and
the moment he comes, again goes back and I am this I am this I am that. akarcrya is
wailing; poor chap he is sad saying that we are suffering. Therefore, why I am saying this
much is: he uses the word bhram; bhram means what intensly, forcibly.
Continuing.
|

||||
andikl:'yamahsvabhv
jva amastavyavahravh |
karti karmyapi prvavsana
puynyapuyni ca tatphalni ||186||
Aya Jva. So he gives more details about this jva. And what is the definition of jva.
Buddhi plus reflected consciousness; otherwise called vijnaaya. So this vijnaaya
consisting of buddhi and reflection; which is otherwise known as jva; aya jva aha
svabhva ha. So constantly refers to himself as aha aha aha, instead of claiming the
tma caitanya, the original consciousness, he claims himself that it is the buddhi etc. and
therefore aha svabhva ha; bahuvrihi samsa; aha iti abhmnaha va svabhva yasya
sa.
So Vivkacmai, sasrkt language-wise also, it is a beautiful text. So it is a nice text for

Sasrkt wise analysis. So sasrkt students who wants to develop the sasrkt can analyse
the verses and study the construction. So aha svabhva ha means aha iti abhmna
svabhva yasya; the one whose nature is constant self-identification. Constant self-reference.
Nn Nn Nn, whatever you take. Svmi Chinmayananda uses the word egocentric. This
fellow is egocentric person. OK.
And when did all this story start. Andhi kla. This jva has started from beginningless time.
That is why when they celebrate the vani avittam function, they say: andhi avidy vsanaya.
That is how the sakalpa begins. Anka sarru, bahuda puna puna janitva; all kinds of
karms I have done, it is said. Therefore andhi kla, existing from beginningless time.
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And what about pralaya. Remember, during pralaya also Jva does not die. If jva dies
during pralaya, you need not do any sdana for mka; if you somehow manage up to
Pralaya, during pralaya, you merge into the Lord and thereafterwards no problems. Only this
sri has to be managed! Not in the arra; but sri; and in the pralaya you come. Like
some people say: all the people will one day go to vara; whether like or not. We do not
accept that. If all the people would naturally go to vara, why should we do sdhan.
Therefore no: even in pralaya kla, we do not merge into vara totally to get liberation.
There we remain in potential form. In the next sri, the jva will come back. Therefore jva has
been existing from the beginning time and the jva will continue endlessly unless self-
knowledge is gained. And therefore he is beginning and samastavyavahravh; He alone
carries out. vh means the one who carries out. One who performs; vahati iti vh.
Vodhru abda; rikaaranta (I am in grammar mood a little bit, OK) pullingaka vodru
sabadha, vh, vodhra, vodhra. So Vah + trih; one who carries out. Carries out what:
samasta vyavahra; all the transactions of life.
And all the transactions means: physical, verbal and mental transactions; secular transactions;
even sacred transactions; laukika karmi; vaidika karmi; vihita karmi; niidda karmi;
all the karms are done by this vijnaaya only, which indicates that tma is aakart,
abktha. So this word we have to stress here because once we know that the vijnaaya
alone is karta and bhkt, then we come to tma, we can own up that tma is akarta
abhktha.
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nnya gubhya kartra yad dranupayati |
gubhyaca para vtti madbhva s:'dhigacchati ||14- 19||
Therefore Vijnaaya is akart, that is why in Taittaria Upaiad also, vijna yagna
tanute, sarvaani tanute picha. Vijnaaya alone is karta; not tma. So samasta vyavahra
vh; in simple language, samasta vyavahra vh means karta.
OK. Then the question is: what type of action does he perform. akarcrya says puyni
apuyni karmi ca karoti. So he does puya karms also, moral actions also; apuyani
karmi, immoral actions also. So jva performs both moral and immoral; righteous and
unrighteous action. Some of them out of ignorance, some of them, in spite of knowledge,
deliberately.
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And what determines the quality of action. Who is responsible to decide the quality of
action. So people will like to say: Bhagavn; so that we are all say: he also makes everything
to be done. That means doing akramam and tie the blame on the Lord's head.
So therefore it is not Bhagavn; our actions are governed by two forces; one force is our
knowledge; and the other force is our habit. So knowledge and habit determines our
actions. So if a person smokes, he is a smoker. It can be because of two reasons; one reason
may be purely he does not have the knowledge; that cigarette smoking terribly injurious to
health; hundreds of diseases are caused by smoking cigarette; and then thousands of
poisons are there in the cigarette fumes; poor chap he does not know and therefore he
thinks smoking will give him a status because of what is advertisements; that person will
have a cigarette and generally a girl; it should go together and all kinds of funny
presentation. And therefore sheer ignorance can make a person smoke. And suppose he was
smoking for years together. And thereafterwards the knowledge came that smoking is not
the reason for success; smoking is not the reason for status; smoking is not the reason for
any good thing; it is the only reason for all bad things. Once he comes to know and he is
able to even give lectures on it; but he continues to smoke. In fact, before the lecture and
after the lecture he smokes. Let it be like that. Then what is the cause of smoking. It is no
more a wrong knowledge but it is vsana. Therefore all human actions are based on the
understanding and vsana together; whichever is powerful; that will decide.So when the
negative vsana is powerful; the understanding has to be made more powerful.
Understanding has to be made more powerful and since vsana is often more powerful, and
therefore akarcrya says prva vsana san karti. Prva vsana again; beautiful
bahuvrihi; prv vsana yasya saha; prva vsana; governed by past habits; he does most
of the actions. Because of our thinking is for the first 15 of 20 years only. That too doubtful.
But first few years we think; and thereafterwards mostly our life is governed by, unfortunately
our habits.
Only few rare people, constantly, just spend time; every 10 years I have to see what kind of
life I have leading; whether I should make certain basic changes in my habitual life styles, etc.
Very few people take stock.
akarcrya therefore says: prva vsana san; governed by the prva vsana this person
does action. Even getting up etc. For many people once the habit is formed, it is very
difficult. Now early getting up habit is going because in the TV most of the movies start at
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10.30. Therefore for many people have time to relax only after that; so think of watching and
generally they go to bed at 12.30 or 1 a.m. and get up at 8 o'clock or 9 o'clock and rush to
office. So to try to break that habit is extremely difficult. And therefore prva vsana san,
puyni apuyni ca karmi karti. He also performs.
OK. So if merely doing actions is the life, it is OK. But unfortunately, every action produces a
result. That is also OK. And every produced result comes back to me alone, because the law
of karma is yaha karta, saha va bhktha bhavathi. So therefore, every karma produces the
result and the result will come back to me alone. And in the cosmic computer, there will be
no virus. Previously because of virus, you had a chance in the computer; whatever you do
goes to others and you are saved. In the examination also they children are complaining that
they write well and the other fellow who never thought that he will pass, passes the exam. So
in the cosmic computer no such thing happens and I will have to reap the result of my
actions. Therefore tat phalni bhukt. The verb bhukt we have to take from the next
verse and supply here. tat phalni bhukt; saha bhukt; jva bhukt and that means
what: not only jva is a karta and in the second line when it is said that samasta vyavahra
vh; karta I said; in the fourth line akarcrya is saying that jva is bhkt also. And he
has to start facing the music. What type of music he has to face;
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bhukt vicitrsvapi yniu vrja -
nnyti nirytyadha rdhvama |
asyaiva vijnaayasya jgrat-
svapndyavasth sukhadukhabhga ||187||
Bhukt. So we have to take the word ya in the second line, ya bhukt; ya jva
vijnmaya tapta bhuddhi bhukt. Bhukt means what; he experiences.
And what he experiences; you have to bring tat phalni from the previous slka ; tat phalni
bhukt; he experiences the results of all actions; and the results finally crystallises in the
form of sukham and dukha. The way sukham and dukha comes vary, but finally it will
come in the form of sukham and dukha.
Why I am saying that is, the way it comes varies because, in a house an event happens.
Event happening being the same, different people respond differently; one person may be
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happy; another person may be unhappy; and even if all the people are unhappy also; the
unhappiness; there is a gradation in the unhappiness. Somebody is unhappy; somebody is
more unhappy; somebody is very much unhappy. It is like you get the result of the match;
they say this fellow commits suicide; who will think like that. If you have to commit suicide
for India's defeat, I think, you have to die very often. Suppose OK if India wins it would be
better. Can a person to go to that extent. That means what; event itself is neither sukham or
dukha; and sukham and dukha are determined by how my mind interprets the event;
the interpretation of the event is determined by two factors.
OK. very very important point. Event does not determine the sukha dukha; the
interpretation of the event determines the sukha dukha. The interpretation is based on two
things; and that is again; one is our prva vsana; and the other is our jna. Our jna
and prva vsana determines the interpretation. If jna is not there, my prva vsana
interprets and as the prva vsanas vary from individual to individual, interpretations and
colourations vary; and therefore this sukha/dukham derived also will vary. But if jna is
powerful enough; then the jna will over power the vsana and the interpretation will be
healthy; and that is how in the case of a jni, his interpretation is so healthy, that even the
worst event is incapable of giving him sorrow. gurupi dukhna na
viclyat. Heard somewhere? the 6th chapter of the Gt, Krishna says; even by the greatest
terrible events. Like that philosopher they say: that Greek philosopher; he was given a tragic
news; he was a business person and he was told: your ship sank; and all your properties lost.
First he asked wht? So his heart was almost about to come to his mouth. Whaaaat; if he
had a weak heart; he would have even collapsed; that whaaaaaat is vsana based
interpretation; and suddenly he being a philosopher and since he has the knowledge, the
knowledge came and then the interpretation changed; and therefore he added just one extra
word: what. So what:
So in your life also, from today onwards, you can start saying: Wht you can ask, no problem;
but within a minute, you should come to: so what. That means the credit will come to me. So
you can give me some credit to me, by asking so what: What I allow you to ask; but come to
so-what; at least after a week or at least one day or one hour or immediately. And therefore,
bhukt, finer result is sukham and dukha based on vsana-based interpretation or
jna-based interpretation. He experiences and not only he experiences sukha dukha in
this arra, since the karms are infinite in number, he can never exhaust all the
sukham/dukha in one life, and therefore he goes to other bodies. Therefore akarcrya
says vichitrasu yoniu vrjan. Vrajan means what: going to yoni, literally yoni means womb. In
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this context, yoni means body. He goes to all kinds of bodies. What all different bodies are
there, if you want to know, watch the National Geographic channel in the TV. So many
poochi, with head somewhere, leg and hands somewhere, etc. etc. tails, eating somehow; all
kinds of unimaginable combinations are there. I may become one of them in the next janma.
Remember, that was also a manuya once upon a time. He has been born as an octopus
after having done akramam. So therefore, vicitrsvapi. And creatures are in the ocean are
much much more vaster numerous because the land is only 1/4th. Or less. The ocean is
much more. My God. What kind of creatures. So vicitrsvapi yniu vrjan. Going to such
ones. yti niryti; he enters that body, experiences pleasures and pains and then what:
niryti, quits that body, vssi jrni yath vihya. So yti means he comes, niryti means
he goes away. Goes out, he quits. adha rdhvam cha; both up and down he travels. He goes
to; up means higher arras; down means what: lower arras.
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rdhva gacchanti sattvasth madhy tihanti rjas |
jaghanyaguavrttisth adh gacchanti tmas ||14- 18||
all these only. Adha rdhvam a yti niryti. And not only that, asya vijamayasya va
avasth. All these three states of experiences also belong to this jva alone. tma does not
have the avastha traya; tma illumines the avastha traya; tma is the illuminator, jva is
the possessor of the avastha traya. We have to differentiate the possessor and the
illuminator. So the hand is possessed by this body, light is the illuminator of the body.
Illuminator is not the possessor. Therefore vijnaaya alone possesses all the three
avasaths. tma is avastha traya rahita.
And what are those avasaths. Jgrat svapna dhi. Jgrat avastha, svapna avastha, dhi
padt, suupti avastha. Suupti avastha is resting avastha. And what is resting given. So that
you will come back and he will get trashing. So in the jail and all; in the olden days they used
to trash. So when this fellow can no more stand, they will take him and will apply oil and
pour water etc. and all for what; for repetition of the trashing. Similarly we are in sasra
imprisonment. Bhagavn through the karma whip is trashing. When we can no more stand,
we are given a temporary relaxation called suupti; and then we are again brought back and
whipped up and this fellow does not understand. He says: sasra kaaragraha is
wonderful; and that too he says with a smile.
So therefore, asya va avasth and through these avasthaas sukha/dukha bhogaha. And
through these avasths, the experience of sukham and dukha.
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067. Verses 188 and 189.
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bhukt vicitrsvapi yniu vrja -
nnyti nirytyadha rdhvama |
asyaiva vijnaayasya jgrat-
svapndyavasth sukhadukhabhga ||187||
akarcrya continues with the discussion of the vijnaaya ka which he started from
verse no.184 onwards. And he has defined vijnaaya ka as buddhi along with the sense
organs and which is blessed by the consciousness; that is which is blessed by the tma; by
lending consciousness, with borrowed consciousness, which we call cidbhsa.
So sbh buddhi is vijnaaya ka and then akarcrya points out that this
vijnaaya ka is alone called jva and this jva alone is karta and bhktha and this jva
alone acquires sacita and gami and this jva alone quits the body at the time of death. The
original tma cannot travel at all; and this jva alone travels and acquires a new body in
keeping with the puya ppa karma; vssi jrni yath vihya
etc. and this jva alone has got the three states of experience also. When it is fully active, it is
called jgrat avastha; when it is partially active, based on memory alone; it is called svapna
avastha; and when it is passive; it is called suupti avastha. So jgrat svapndhi avasth
asya vijanamaya kasya va.
In verse 187 which we saw in the last class, jgrat-svapndi, you have to read together;
jgrat-svapndyavasth; jgrat, waking, svapna, dream; dhi, etc. which indicates suupti
avastha. Not only the jva goes through these avasths; in and through these avasths, the
jva acquires sukha dukha bhga. It goes pleasures and pains. Up to this we saw in the
last class. Now continuing.
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dhdinihsramadharmakarma-
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gubhimna satata mamti |

vijnak:'yamatipraka
prakrasnnidhyavatpartmana |
at bhavatya updhirasya
yadtmadh sasarati bhrama ||188||
So this jva possesses a physical body only temporarily. Physical body is not the intrinsic
nature of this jva. This jva has temporarily got a physical body to fulfill its mission in life;
what is the primary mission of acquiring this body; exhausting the puyam and ppam.
Acquiring fresh puyam and ppam is not a universal process, because in the case of
manuya janma alone, exhaustion of karms takes place as well as acquisition of puya ppa
karma. Therefore acquisition of karma is not universal. It is only in human birth and what is
the universal thing. Exhaustion of puya ppa is common to human beings, animals, plants,
even dva.
And therefore, the primary and universal purpose of the body is exhausting the puya ppa
and once that particular bunch of puya ppas are exhausted, like disposables, they have got
disposable papers for wiping the hand, and then they throw away. So this body is the
disposable body kept by the Lord; we acquire, use it and throw away. We would not throw
away and therefore Bhagavn takes it away.
And then for the next bunch of karma, another body, use it, throw away. And therefore this is
only for using; this body is not the intrinsic part of jva. But what happens; jva commits a
mistake; and the mistake is identifying with this temporary physical body; and claiming the
attributes of the body as the attributes of the jva. Taking the attributes of the medium and
instrument as the attributes of the user of the medium. If the screw driver is sharp, I cannot
say that I am sharp. It is only the instrument and therefore akarcrya says this jva
commits this mistake.
So two mistakes are going to be pointed out. Now this is the first mistake committed
successfully by jva. What is that: dhdi nia srama dharma karma gu abhimna;
abhmna means what: identification; claiming as mine own. The jvs own; What. all the
features of the body. So dhdhi nia; nia means belonging to dha means the physical
body; srama; srama means one of the four srams belonging to body; when the jva says I
am brahmachri, jva is neither brahmachri, grhastha nor vnaprastha; it is the state of the
physical body. So srama; then dharma; dharma refers to the vara of the body. Brhmaa,
katriya; vaiydhi dharm. So vara, srama, then karma; karma means all the activities of
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the physical body; all the movements of the physical body; and finally, gua; gua means
the body's features, like its height; weight; complexion, etc. In all of them, the jva has
identification. So gua abhmna; in what way; mama iti; identification is in the form of these
are my features; I have Brhmaatvam; I have bramachritvam; I have this agency etc. So
arra dharmn jve asyasti. This is called superimposition of one's properties on the other;
transferred epithet in English we have. Similarly here also. Transference of the properties.
And then aya vijna ka atipraka bhavathi. Compared to the other three kas,
annamaya, pramaya and manmaya, vijnaaya is extremely brilliant. Ati praka;
because of the manifestation of consciousness more in the vijnaaya ka. It is like, if
there are five reflecting media; some will reflect the light very brightly; some of them will not
reflect that brightly. If there is a mirror; the reflection is very bright. If there is a floor, the
polished floor also can reflect the light or your face; but it will not be as bright as in a mirror.
So thus, in keeping with the nature of the matter; which we call as skmata; in keeping with
the gradation of the fineness of the reflecting medium; there is a gradation in the reflection
also; and vijnaaya ka is supposed to be subtler than all the others; and therefore it is
brighter than all the other things. And therefore it is ati praka. So here praka literally
mean bright; in this context, brightness indicate sentiency; awareness; So it is highly sensitive;
highly aware compared to the physical body. So therefore ati praka; parama praka
aya vijnaaya ka jv.
And the reason is given in the fourth line; prakria snnidhya vaat; because of its extreme
proximity to tma. Because of its; its means what: vijnaaya ka's extreme proximity, to
the partma, the Self.
And what type of proximity; not physical proximity; why can't you say physical proximity; can
you guess the reason; paramtma being all-pervading, nothing can be closer and nothing
can be further comparatively. Suppose, we two are there; I am there; another student is
there; tell me which one is closer to me; which one is closer to space; since space is all-
pervading every object in the creation is uniformly closer or uniformly away and you cannot
say one is closer and another is farther. We should not think that tma is in the Centre and
annamaya ka is farthest and prmaya is some more nearer; and manmaya is still
nearer; that is possible if tma is a finite-limited-object sitting in the centre. That is why
diagrams can sometimes create problems. So we put paja kas in concentric circles.
Annamaya big circle and in the centre we put a dot; and what is that dot; tma. And once the
dot is tma, one concentric is closest; like the nine planets; Pluto is farthest from the Sun; and
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mercury is the closest to the sun; this is possible, because Sun happens to be a finite entity.
Among the paja kas, you cannot say one is closer, one is farther because, tma is all-
pervading. But we do use an expression: annamaya is outer-ka and nanda maya is the
inner ka; all these are figurative words;
In fact, vdnta is full of figurative expressions. And when we take the figurative expressions
literally, we get into problems. Here also, there is a word which can create a problem. What is
the word: Vijnaaya ka has got greater proximity to tma. So here proximity should be
understood as proximity in terms of its subtlety. tma is subtle and vijnaaya ka
subtlety is very close to tma and therefore it is able to have reflected consciousness;
whereas physical body is grosser one and that is why it cannot be that sentient; even the
sentiency of the body cannot be directly borrowed from tma; it has to come through what:
vijnaaya ka dvra only. So all these because of what: vijnaaya ka is also matter;
annamaya ka is also matter; but all these differences are there because of what: their
nature.
And therefore because of extreme proximity, prakra, extreme; snnidhyam means

proximity, vaat; vaa means reason, because of the reason of extreme proximity; to what:
partmana; extreme proximity to paramtma; then you have to go back to the previous line;
ati praka; vijnaaya ka is extremely shining. It is also bright, it is also sentient.
So now we have got two sentient entity. What are those two sentient entities; vijnaaya
ka which is now called what: jvtma. So jvtma is a sentient entity consisting of what:
buddhi with borrowed Conciousness; and this jvtma is all pervading or limited? This jvtma
being nothing but buddhi with borrowed consciousness, it is limited; it is located. Not only it
is limited and located there are plurals; many jvtmas are there, because your buddhi makes
one jvtma; my buddhi makes another jvtma; there are as many jvtmas as the buddhis
are. And this jvtma is what: sentient.
This is one sentient entity. Then what is another entity. Paramtma and what is the
uniqueness of its sentiency. The sentiency of paramtma is intrinsic; not borrowed; and how
many such paramtmas are there. Here only one should be careful. How many such
paramtmas are there? Only one.
And how does it travel; it cannot travel also. Thus there are two sentient entities; jvtma and
paramtma; or the karta bhkt and the akarta abokta; I will say the lower-I and the higher-I.
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The lower-self, with small-s; and the higher Self, with big-S. Both are there in whom; in every
individual. All these we elaborately analysed in Kathopaniad, Part I, Canto III;

rta pibantau sukrtasya lk
guh praviau param parrdh |
chytapau brahmavid vadanti
pacgnay y ca tricikt || 1||
Very elaborately I discussed. I am assuming certain things for granted. And again we
discussed the same topic in Mundakopiad Chapter 3, Part I.
dv supar sayuj sakhy samna vrka pariasvajt | tayranya pippala

svdvattyananannany abhickati || 1 ||
They were compared to two birds. So thus, that is said here: this jva is extremely brilliant,
because of its proximity to paramtma; and therefore what happens: a terrible thing
happens. What is the terrible thing. Both jvtma and paramtma are sentient and are
therefore very similar, because of similar features or nature. What is the similarity of their
nature? Both are ctanam; that is why dv supar sayuj sakhy. There I explained; both
are sentient; and not only both are sentient; both are inseparable also.
Why they are inseparable. Because one is all-pervading. Therefore the jvtma can never be
separated from paramtma; in fact, wherever the jvtma goes, there is what: the paramtma
also. This inseparable intrinsically united, having similar nature, these two are together; and
when we use the word I; and refer to ourselves; it contains a mixture of both of them.
Because pure paramtma cannot use the word-I; pure paramtma cannot use the word-I;
pure jvtma does not exist; because the very jvtma is because of what: borrowed
consciousness, and to borrow the consciousness we require what; the lending paramtma is
required.
And therefore what is the meaning of the word: I. It is a mixture which is using the expression
aha. Therefore the word aha consists of a mixture of lower-I and the higher-I. Ahakra
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and ski. Jvtma and paramtma; reflected consciousness and original consciousness; this
mixture alone can use the word-I.
OK. There is nothing wrong in using the word-I. But what is the problem? When I use the
word-I, which part of this mixture, I should claim as the real-I. Which part of the mixture, I
should claim as the real-I. The cit-amsa or the cidbhs the higher consciousness or the
reflected lower consciousness? I should be claiming I as the para tma.
But what mistake I commit; I take the lower-tma and its features as my real nature. I mistake
the lower-I called ahakra that is buddhi misritha cidbhs or the cidbhs misritha
buddhi; the lower-I, I claim as my real nature.
Even though Bhagavn is regularly showing that the lower-I; the located-I is the only my
incidental nature. When does he show. In sleep, the lower-located-I with the
Brahamaatvam; with the Brahmachritvam; with the terrible karms and the complexions; all
these features disappear in suupti; and I continue to remain. So the incidental-I, I should not
be claiming as myself.
And why does this mistake take place. The mistake takes place because of the similarity of
the paramtma and the jvtma and what is the similarity; both are sentient.
And this phenomenon is a special phenomenon called adhysa; adhysa means

transference of the attributes of one upon the other; because of their proximity and
similarity. The phenomenon of the transference of the attributes of one upon the other;
because of their proximity-closeness and similarity also.
Let us take two things X and Y. When they are proximate and when they have got closeness;
when you transfer the attributes of X upon Y, the phenomenon is called adhysa and these
two things are given a special name also. Suppose the attributes of X are transferred to the Y,
X is the lender of the attribute; Y is the receiver of the attribute; the lender is called updhi
and the receiver onto which the attributes are transferred, that Y is called upahitam. So
updhi's attributes appear on upahitam. Updhi's attributes appear on upahitam, which
causes the phenomenon of transferrence, which happens because of proximity and similarity.
And here akarcrya wants to say vijnaaya jva or ahakra is serving as updhi; and
tma is serving as upahitam. Jvah and tma; the lower-I and the higher-I are proximate;
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which is updhi?; the lower-I is the updhi, the higher-I is the upahitam; both are very
proximate and both are sentient and therefore what happens, the properties of the lower-I;
the properties of the unreal-I; the properties of the vyvahrika-I is transferred; is mistaken,
as the properties of the higher-I; the real-I, the pramrthika-I.
Just like taking my dream-properties as the wakers; suppose in the dream I commit a sin and
after waking up, I worry for the sin; the sinner is the lower-I in the dream; and I am
transferring the attributes of the dream-I upon the real waker-I. Similarly the jva-I is the
dreamer-I and the tma-I is the original-I and the transference takes place.
Therefore vijnaaya gets a technical name now, updhi. That is what is said here. Ya
updhi bhavathi. Yeshaha means what: vijnaaya ka; jva; lower-I; becomes updhi.
Updhi means what? Becomes the lender of attributes; not real transference; does not really
transfer; but it appears. And generally, in the stra, they give the example of a crystal ball
and a coloured object nearby. A crystal ball and a coloured object. Crystal ball is clear like
crystal. Crystal-clear, we say. Crystal ball should be how clear; Crystal clear. And the coloured
object is nearby and because of the proximity, the colour of the object appears in the crystal
and crystal appears as a coloured crystal.
Now what is updhi; and what is upahida. The colored object is updhi and the crystal is
called upahita and from updhi, the attribute is transferred to upahida; but the most
important factor to be remembered is, transference is not real transference; not that the
crystal has become red; crystal appears as red. There is no becoming there.
So sometimes when a coloured object comes in contact with your dress, then the colour of
the object gets transferred to your dress; but that transference is what; it is a real
transference; then only you have to go for special detergent soap and try to remove it; you
see it in the advertisement and all; there the transference is real transference; you require a
karma to remove the attributes.
But here the vijnaaya attributes are not really transferred to tma because, tma is
asaga; therefore the transference should be apparent transference. Therefore tma does
not become attributed; tma appears as attributed. And this is called dypica tdtmyam.
In fact, akarcrya introduces his Brahmastra baashyam with this adhysa topic alone;
which is one of the deepest, most significant and fundamental topic of vdnta. And this
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adhysa bhyam he writes one and half pages and the sub-commentator writes 10 pages;
the sub-sub-commentator writes 50 pages; sub-sub-sub-commentator writes 100 pages;
sub-sub-sub-commentator writes 400 pages. What is that: 1-1/2 pages of akarcrya gets
magnified. You have a book and at the end of the book you will find, that the topic of
adhysa is over.
How much they have gone into. Because each one creates next doubt. Next doubt, next
answer; next answer; next answer; it will go on and on and on. This is the outline of adhysa.
What is that? Apparent transference of attributes of one on the other is called adhysa.
So therefore vijnaaya becomes updhi. For what: asya; asya means what: for this
paramtma, which is called by what name; the upahitam. That is not said here; and we have
to supply that word. For this paramtma, which is called upahitam. And yadtmadhi; by the
identification with that vijnaaya, which he will explain later; by the identification with that
vijnaaya alone, by claiming myself to be the vijnaaya, the lower-I, I suffer. If I choose
to claim the higher-I as myself; I am free from problems? when? all the time. Therefore the
waker is free from svapna problems; when, after waking up, No; even during dream; even
when he is committing a heinous crime; at that time also, the waker is:

na puya na ppa na saukhya na dukha
na mantr na trtha na vd na yaj |
So the higher-I is my real nature all the time, but claiming the lower-I; yadtmadhi, yat here
means vijnaaya ka; tmadhi means claiming as myself. By claiming vijnaaya ka
as myself, as oneself; bhrama sasarati, so this individual, who is the mixture of both the
lower and higher; when I say individual; it is the mixture of both; so this individual who is the
mixture of both, sasarati; is suffering from sasra. Caused by what: bhrama; caused by
brahma. It is like an actor playing the role of a beggar and later seriously mistaking himself
to be the beggar.
It is very good to play the role of a beggar; and you can cry also. But suppose my
identification is so much, that it goes beyond the drama also, and even after coming to the
green room and still crying, then the drama has become serious. Similarly all our life is
wonderful as long as I know they belong to my lowrer-I; but if I take it seriously as
pramrthikam, then it will create problems.
811
Continuing.
|
||||
y:'ya vijnaaya pru hrdi sphuratyaya jyti |
kastha sanntm kart bhkt bhavatyupdhistha ||189||
In fact, with the previous verse, the vijnaaya topic is over. akarcrya has to really
enter into nandamaya ka; but there is a diversion here, from verse 189 up to verse
No.205. 189 to 205 is a diversion. And this diversion to explain the word updhihi. Because
he used a technical expression Updhi, akarcrya feels that the discussion is complete
only when he takes the following topic also; because as I said before updhi is that which
apparently transfers its attributes on some upahitam. So the concept of updhi is
incomplete without the topic of upahitam. Because they are inter-related.
The word updhi is meaningless without the upahitam and therefore akarcrya wants to
introduce the upahitam also in this context even though really speaking the upahitam is
tma; tma should be discussed after what; after discussing nanda maya ka only; the
tma topic should come. In fact he will discuss the tma topic after nanda maya ka later;
but here also, as a part of vijnaaya ka he discusses tma. Why he discusses; because
vijnaaya ka has been introduced as updhi; and therefore he wants to tell tma is
upahitam.
And once the updhi and upahitam has been introduced, then he can talk about the
confusion in the form of the transference of attributes. In fact, the transference really
becomes mutual transference. Even though we talk about the attributes of updhi being
transferred to the upahitam; but even the other way round, transference takes place; which
we would not concentrate now. I do not want to go to those topics. The transference of
vijnaaya ka to the tma-the upahitam. For that, he defines the upahita tma.
So what is upahita tma; how do you know that there is such a consciousness. What is the
proof for that consciousness. We do not see an all-pervading consciousness at all; what is
the proof? akarcrya says ruti pramam reveals that consciousness and therefore he
brings in ruti pramam. And he quotes a mantra from Brihadranya upaiad; Svyam jyothi
Brhmaam. It is a very famous Brhmaam. And the first line is paraphrasing the mantra
occurring in Brihadranya, svaya jyothi Brhmaam. So what does it say: Aya
vijnaaya.
812
So be very careful. it is a very misleading expression. Here the word vijnaaya which is
occurring in Brihadranya is in the meaning of pure consciousness and not the ka here.
Vijnaaya does not refer to the ka. In this context, the word vijnaaya refers to
tma caitanya; original consciousness. That is the why the Upaiad is confusing. As it is,
even if you talk straight, to understand is difficult; but the upaiad uses the words very
loosely; and that is why commentaries are required; and naturally why we give such a
meaning; logic also comes.
Here we are not discussing the logic, but in the advanced text book, they will discuss the
logic also. Brahma stra are there; sub-commentators are there; where they discuss the logic;
but here we will take it vijnaaya is equal to vijna svarpam caitanya tma.
And what is the nature of that consciousness? I discussed this before giving the five point.
Five points, do you remember? Consciousness is not a part, product or property of matter; or
consciousness pervades and enlivens the material body; consciousness is not bound by, what
you all, the dimensions or the size of the body; consciousness survives even after the fall of
the body; and that surviving consciousness will not be available for transaction for want of
medium. That consciousness is here called vijnaaya. And this aya vijnaaya
caitanya prnu; is present, is manifest, in every sense organ. So thus brain or the human
body becomes a medium for the manifestation of consciousness. stra does not accept
consciousness as a product of matter.
We do not say life as something which is evolved out of matter; like all the big-bang came
and thereafterwards they all were moving; and a group of particles were there; and there
were accidentally joined together and then DNA was formed; RNA was formed and peculiarly
a unicellular organism came and thus as an emergent consciousness we do not accept.
stra does not accept.
What stra says is big bang might be true; cell arrival might be true; life arrival we do not
see as arrival as consciousness; we see as arrival as an ideal medium for the manifestation of
consciousness. We do not accept the origin of consciousness, we accept the manifestation.
Brihadranya upaiad says: ytebhya bhtbhya samuthaya tn va anu vinasyati. A very

important mantra which says consciousness manifests along with the body; the
consciousness goes back to unmanifest condition along with the body. Therefore
manifestation and unmanifestation takes place; but not production and destruction.
813
We say matter can never produce consciousness and therefore this consciousness is prnu;
prnu means what; manifest in the sense organs. That is why it is called rtrasya rtra
manas man yad vc ha vca sa u prasya pra. So prnu manifest in
consciousness; means sense organs, here pra is translated as sense organs; indriyni.
All these have come in Brihadranyaka; crya gives an elaborate commentary on this
mantra and aya jyothi; this self-effulgent consciousness; this light of all lights; hrdispurathi;
obtains in the mind of everyone. Here hrd means mind; every word we give a different
meaning. hrd when you say heart they might have put. But what we are translating it here:
as mind. hrdaya nam anthakraam.
It is evident in the anthakraam; doing what; illumining the mind; the thought; its emotions
and later through the mind, illumining the external world also. So thus tma is the upahita
caitanya.
And what is the nature of this upahita caitanya. Kutasthaha san. It is nirvikra, changeless
principle, unlike vijnaaya which is subject to change and travel. Vijnaaya is also a
sentient entity. But what type of sentient entity. It is a changing sentient entity, whereas tma
is changeless sentient entity. So savikra caitanya and the nirvikra caitanya. Savikra
caitanya is updhihi, nirvikra caitanya is upahitam. So when I say, which one is there;
both are there. So never ask who uses the word-I. This is the biggest confusion in Vdnta.
Who uses the word I; it is always the mixture alone, because as I said, paramtma is never
separated from jvtma and jvtma never exists without paramtma. Therefore when I say I,
lower amsa is also there; and the higher amsa is also there. To use the 7th chapter of Gt,
apara prakrti is also there; para prakrtihi is also there. Apara prakrti is called the empirical I;
para prakrti is the absolute I; So the I is a mixture of the empircal and absolute I. And which
one is the real-I; the aakart I, is the real-I; but here alone I commit a blunder; what is that;
karta bkhta bhavathi. So this I; whose real nature is aakart and abktha, now appears as
karta and bktha. And because of what: Dha sabandaha. So like college students, as
single they are all good; but when they converge in a group, we do not know from where
this attitude, the mob psychology comes in; because we find that individuals added cannot
be termed as mob. Because what is not individual seems to come. What is the psychology, is
a big problem. So you cannot say that the total is the simple arithmetic addition of
individuals, you cannot say. Similarly, I myself am fine. That is why in sleep everyone is a jvan
muktha.
814
In Svaya Jyothi Brhmaam, sleep is given as an example for Mka. But when is the
problem; when this man gets up. Therefore updhistha; because of the proximity or
association with the lower-I; the empirical-I, the vyvahrika I; karta bktha bhavathi.
So somebody asks me, am I a akart or bktha, there is nothing wrong in saying I am akart
bktha. It is true empirically, because from the stand point of empirical-I, I am certainly
akart bktha. And that is why jni also accepts his prrabdha from the stand point of the
empirical-I. But the jni's advantage is: even when he is accepting the prarabadha as
empirical I, he is aware of the absolute-I; in front of which the empirical-I and its suffering,
become insignificant, like the mother who lost her child in the Kargil war; and certainly as a
mother it is a painful thing; but that mother said: I do not mind losing the son. What makes
her say so. The mother-I is there; an Indian-I is there. When the Indian-I becomes prominent;
the mother-I does not go away. How can it go. mother has lost. but the mother-I and the
attendant suffering appears smaller in front, and not only that she says I want to send my
other children also to the Army. Everyone has got mother-I; father-I; Indian-I and ultimately
the absolute-I. In front of the absolute-I, all the other problems will be there, but they will
appear smaller. Jni will have pain; sickness will be there; he also may lose his dear disciple
or guru; all problems remaining the same, the change is in the perspective. What is the
perspective? The absolute-I is the perspective, while looking at the empirical-I. That does not
mean that we should be careless, with regard to empirical-I. That does not mean that the
mother should kill the children. Mother does not want the children to die; but if it happens,
she is able to withstand.
Similarly here also I want the empirical-i to be dharmic, the empirical-I to be healthy; and I
want to do good only from the empirical-I standpoint. Therefore follow dharma as empirical-
I. but when the empirical-I has got all these situations, I look at it from the absolute-I
standpoint. Then they do not disturb.
815
068. Verses 189 to 191
|
|||
y:'ya vijnaaya pru hrdi sphuratyaya jyti |
kastha sanntm kart bhkt bhavatyupdhistha ||189|
akarcrya is dealing with the vijnaaya ka as a part of paja ka vivka. And this
vijnaaya ka topic is actually over with verse No. 188; but akarcrya is taking a
small diversion from verse No.189 up to verse 205.
And in this akarcrya is discussing an important idea in Vdnta. He had pointed out
that this vijnaaya ka is mainly buddhi or intellect and according to the stras, buddhi
is inert by itself; but even though it is inert, it is capable of manifesting or reflecting the
consciousness and with this borrowed consciousness, buddhi becomes a sentient entity. And
this sentient entity is otherwise called ego or ahakra or karta or bhktha etc.
Therefore whenever we use the word ahakra in the stra, it is a mixture of two things: we
are talking about a sentient intellect and sentient intellect itself means the presence of two
things. Just like when I say: the burning tubelight; illumining light; even though I use the
word light as a single entity; I know that in fact, there are two factors involved; pure bulb
cannot shed light; pure electricity also cannot shed light. So when I say tubelight; there is the
bulb which is blessed by the invisible electricity principle.
Thus buddhi is like the bulb and the sentiency part of the buddhi is the blessing of the
invisible consciousness principle and this blessed buddhi, live buddhi; sentient buddhi is the
ego which can be called as the inferior-I. Which is the inferior-I; the lower-I of the individual
and the inferior-I will be understood as inferior-I only when we come to discuss the topic of
the superior-I. So the inferior's inferiority will be shown only after the introduction of the
superior-I and therefore akarcrya wants to introduce the superior-I as a diversion.
And what is this superior-I. It is the consciousness which lends sentiency to the intellect,
because of which the reflected consciousness is formed in the buddhi; because the reflection
presupposes the original. Pratibimbam presupposes a bimbam. Reflected face in the mirror
presupposes the original face. And that original bimba caitanya is called tma and this
816
tma is the superior-I of the individual. Thus I have got two I_s as it were: one is the inferior-I;
the sentient intellect called ego; and the other is the consciousness which is called the Self.
Now the question is: when an individual uses the word I, which particular one he refers to.
When a person uses the word I, which particular one he takes. stra analyses this and points
out that the individual does not refer to either of them but he mixes them up a new mixed-
up-I is generated. Neither the pure inferior-I is talked about, nor pure superior-I is talked
about; because he does not know that there is an inferior and superior I; and therefore what
happens is: both are mixed up.
And this mixing up alone is called anynya tdatmya or anynya adhysa. When
somebody says the light illumines, does he know that there are two factors? Often he does
not think that there is a bulb and there is the electricity; and the word light I use is neither
the pure bulb nor pure electricity; I have coined a new word, in which the properties of both
are intermixed.
When I say light illumines does it refer to bulb or electricity: what will you answer? You
cannot say electricity illumines; then I will say I will take off the bulb. You cannot say the bulb
illumines; then I will take of the electricity. It will be very nice if we can manage to have light
without electricity. So therefore the inferior-I cannot exist without the superior-I; the
superior-I cannot transact without the inferior-I.
The inferior-I cannot exist without the superior I; Why? because the inferior-I requires a
reflected consciousness and the reflected consciousness is lent by whom; the superior-I.
Therefore, the inferior-I cannot exist without superior-I; the superior-I cannot transact
without inferior-I; and therefore the I that we use is a mixed up I; and the properties of one
are transferred to the properties of the other.
And what is the vdantik process of knowledge; the vdantik process of knowledge is; the
superior-I is my real nature. The superior-I is my real nature, the inferior-I is only an
incidental feature, in whose presence I transact and in whose absence I do not transact; but I
exist. Non-transaction does not mean what? Non-transaction does not mean non-existence.
And once I own up the superior-I, I should ask the question, am I a localised-I or all-
pervading-I; and I should understand the localisation belongs to the inferior-I or superior-I.
The localisation, finitude is a feature of the inferior-I; the real superior-I, am not localised at
all.
817
Therefore, the localisation is transference of the property of the inferior-I on to the real-I.
The sense of localisation; do you understand, the sense of localisation and how does it
express; I am in Anna Nagar; I am in Vivknanda Vidylaya; I am in this class-room; and I am
seated here; this localisation is whose property; it is the property of the inferior-I; it is not the
property of the real-superior-I; but what do I think; I am localised.
And if I can convert this statement, it is the inferior-I which is incidentally localised; it is the
inferior-I which travels from body to body; it is the inferior-I which has got sacita, gami,
prrabdha, etc. Then the superior-I is free from all the properties of inferior-I and that
knowledge is alone called aha brahma asmi knowledge. And in that what is the meaning of
the word aha; aha means the superior-I; separated from the inferior-I.
And therefore this transference of the properties of inferior-I is called adhysa; and whose-
ever properties are transferred; that is called updhi. Wherever iti s transferred it is called
upahita. The inferior-I is updhi and the superior-I is the upahitam. This is a sensitive topic
of vdnta on which alone the entire vdantik building is built up and therefore
akarcrya discusses that from 189 to 205. And therefore in 189 he introduced the
superior-I.
What is that; vijnaaya. Very careful; I told you in the last class. The word vijnaaya
does not refer to kas, but it refers to the caitanya. Bimba caitanya. Very confusing
expression, because all the time we are discussing vijnaaya ka; and suddenly
akarcrya introduces the same word with a different meaning.
But why does akarcrya do that. Already understanding vdnta is difficult; why does he
add to confusion? akarcrya uses this word, because he is quoting Brihadrnyaka
Upaiad and the Upaiad has used this word Vijnaaya in the meaning of tma. And we
have no right to question the upaiad. And therefore akarcrya uses that word.
And therefore very carefully note that vijnaaya here means tma. Bimba caitanya; and
what is this nature. Svaya jyotihi; the superior-I; tma is the svaya jyoti; whereas the
buddhi is not svaya jyoti; inferior-I is not svaya jyotihi; it has got only borrowed jyoti.
Here it is aya jyoti only. But in the upaiad, swaya jyoti is there; swaya jyoti means
self-evident.
818
And what is the nature of the superior-I. Kuastha. It is ever changeless; ever motionless;
unlike the inferior-I; vijnaaya the ego; ego is not Kuastha; ego is savikra. Up to this is
the introduction of the superior-I.
Now akarcrya says: updhistha; the superior-I is in the proximity of the inferior-I,
which becomes the cause of transference of properties. If they are separated physically,
confusion would not come. The confusion comes like in some houses when they touch the
beans and the chillies; of the same size, I say beans-chilli avivka problem comes, because
both are of the same size and same colour; and when would you know the difference; when
you touch your eye with that hand and water starting coming from the eye. Beans-chilli
avivka leads to tears.
Similarly ego-tma avivka leads to tears. There simple tears; but here mah-tears called
sasra. Therefore upadistha means the bimba caitanya is close to pratimbimba
caitanya. Cit is close to cidbhsa. Therefore cit-cidbhsa avivka takes place.
And how does it expresses. Akart-bhkt bhavathi. The inferior-I alone is akart and
bhkt; the superior-I is aakart and abktha; and then what do we do; the akart-bktha
nature of the inferior-I is transferred to the superior; superior and real-I; and I claim that I am
really a akart; I am really a abktha. I am incidentally a akart- bktha is harmless. Like
playing a role. I am incidentally a akart-bktha; no harm; it is like an actor claiming I am
incidentally a beggar is OK; but the problem is: I never take my kartrtvam as an incidental
feature but I take my kartrtvam as an intrinsic feature; borrowed from where; Updhistha;
being close to updhi, I become akart-bktha.
And once that transference has taken place, it is exactly like in dream. So when I do certain
actions in dream; no doubt I myself am doing those actions, but they are only incidental
actions, because of my inferior-I. What is the inferior-I; the I obtaining in dream; and with the
help of that inferior-I, I incidentally do some action and incidentally acquire dream puya-
ppam and as long as I see them as they are, no harm; but after waking up also, if I am going
to dwell on that, and say that I am a sinner; I am a sinner; I am a sinner, etc. that means there
is a confusion between the waker-I and the dreamer-I. The dreamer-I's properties are taken
on to the waker-I. Similarly the waker-I itself belongs to another dream and there is another
superior-I called tma. Therefore confusion has set in and then sasra starts. That is going
to be explained in the following verses 190.
819

|

||||
svaya paricchdamuptya buddh
tdtmyada para mrtmana |
sarvtmaka sannapi vkat svaya
svata prthaktvna mrd ghaniva ||190||
So how we mess up the real-superior-I and the incidental inferior-I. That the inferior-I is
incidental; how do we prove; how do we prove; something is incidental or intrinsic? I have
talked about this before. When water is hot, the heat in water is incidental; how do I know;
because the heat goes away in due course, whereas the heat in fire is always there. The
localised-I is only my incidental feature, how do I prove?
In the jgrat avastha, the localisation I experience. In svapna avastha, localisation I

experience. In suupti avastha, when buddhi is resolved, I do not experience localisation.
From this it is very clear in the presence of Buddhi or mind, I experience limitations; in the
absence of mind in suupti, I do not experience finitude; therefore it is clear that finitude is
incidentally caused by the arriving and resolving mind. This is how we prove. This logic is
called anvaya-vyathirkha logic. In fact, this is how we study the allergies also.
Suppose we have got allergic problems. What to do? You try to find out what you have
eaten; and then you think it may be potatto; it may be takkali; it may this or that; each one
you have to see. You eliminate it and see whether the symptoms go away. And again you eat
and see whether the symptoms come and find out yathra yathra thakkali tatra tatra rashes.
Yathra yathra thakkali abhva ha thatra thatra rashes abhvaha. Tasmat Thakkali va rashasya
kraam. Which is called anvaya vyatirka logic.
The mind functions in jgrat-svapna, and I have got an incidental localisation; when the mind
resolves in suupti; mind incidental localisation is dropped and therefore I am what: svaya
sarvtmaka. Look at the third line. svaya sarvtmaka. Svaya means by myself, by the
stand point of my superior nature. Who am I, sarvtmaka. I am the consciousness, which is
in all the bodies. I am the superior-I; which is not only in my body, which is behind all the
bodies and all the mind; as Krishna said in the thirteenth chapter:

ktraja cpi m viddhi sarvaktru bhrata. Buddhi varies from body to body.
Just like filament varies from bulb to bulb; but electricity is only one principle. Similarly
buddhi is like a filament, body is like the bulb; buddhis are many; bulbs are many; electricity
820
is only one. Similarly, consciousness is one; therefore where am I; the superior-I; sarvtmaka.
Aha sarvasya tma bhavami. I am the superior-I in all.
And that is why Krishna said again in the Gt, nitya sarvagata sthuracal:'ya
santana. Dhs are many, but dehi, the consciousness is not only nithyaha; but it is what:
sarva gata. Therefore how many superior-I_s are there. It is only Ekaha.
That is what is said. Svaya sarvtmaka, the I is only one behind all the bodies. Sannapi;
even though this is the fact, what does one do: buddh paricchdam svaya uptya. One
takes the limitations of the buddhi upon oneself. One takes the limitations of the buddhi;
buddhi means what: the lower-I; one takes the limitations of the lower-I upon the real higher
superior intrinsic-I.
And who has forced this. akarcrya says: Nobody has forced; we ourselves have
committed the mistake like the elephant throwing mud upon itself. So this elephant man, the
mahout, he gives a bath to the elephant. You can imagine, giving a bath to the elephant and
he has made it so shinny and beautiful elephant and it comes out and it is tied to the tree;
the first job it does it what; take the mud and throws upon itself. It does for temperature
control; it seems. It is not the mistake and all; that is a natural phenemenon for temperature
control, that is required; that is a different thing. But the idea here is what: the elephant itself
throws mud upon itself.
Similarly, we are all what: the real elephant; superior-I. And the guru has given the wash in
the class; that you do not have Brhmaa, Katriya, Vaiya, dra, Sri, Puman, Kartrtvam,
Bhktrtvam,
,
,
na puya na ppa na saukhya na dukha, na mantr na trtha na vd na yaj |
aha bhjana naiva bhjya na bhkt, cidnandarpa iv:'ha iv:'ham || 4||
All these have been repeatedly drilled into your head in the class that the superior-I is
washed and the moment the chappals are on, the first job is from the inferior-I, what are the
muds; mud is nothing but kartrtvam Bhktrtvam manuyatvam Brhmaatvam, pitrutvam,
putratvam.
821

viva payati kryakraatay svasvmisambandhata
iycryatay tathaiva pitrputrdytman bhdata
Pitta putra, even guru iya is another type of mud only, because gurutvam also makes one
finite; iyatvam also makes one finitude and therefore akarcrya says svaya.
Every individual by himself or herself uptya, uptya makes takes to the paricchdam;
paricchdam means limitations; and limitations is not only physical; there are so many other
limitations.
So when a person gets married, he gets the husband-I status, and then he is looking for
what: father-I status. So when that-I status does not come; children are not born; the sense
of paricchdam comes. Then at last children are born; and then what is the next problem.
They are all married Svmiji; give special anugraha; no grandson Svmiji. So therefore
father-I status I have got; I feel what limitations. Grandfather, Grandmother status has not
come. Many grandparents spend sleepless nights because; they do not have grandchildren.
Children are not there; that limitation is gone now. In fact, whether they have now got the
worry that children are there is not known! They are not there worry is gone. Grand children
are not there is a serious problem. They cry; they seek special blessing. These are all what:
psychological limitations; physical limitations; intellectual limitations. Svmiji; Brihadranyaka
upaiad I could not listen Svmiji. What limitation it is. Intellectual limitation.
All these paricchdams belongs to what: the inferior-I and I throw upon myself and this
superimposed limitation is called sasra. Superimposed limitation is called sasra.
Therefore buddh, here the buddhi means the inferior-I; the ego; the ahakra, the
vijnaaya ka.
One more thing; what type of buddhi it is; mrtmana; mrtmana means the buddhi
which is of inferior reality. mrtma means of inferior reality; of lower nature. So mrtma
means it has got only vyvahrika satyam; whereas tma has got paramrthika satyam. So
from the standpoint of the pramrthika satya tma, the vyvahrika satya ahakra is
inferior. Therefore mrtmana.
And all because of what: tdtma da. One has taken the limitations of buddhi because
of tdtmyam. Tdtmyam means identification. Tanmayatvam. Like watching a movie. When
I watch a movie, the problems of the hero or heroine becomes my problems; temporarily
because of what: tdtmyam.
822
And how do you know that problem has become my problem. How do I know; how do I
know that these problems have become my problems? I am shedding tears, when I become
emotional; even though it is the hero or heroine who is dying. Therefore the very action
indicates tanmayatvam. If I am objective, there is no question of reaction at all.
Therefore he says: tdtmya da; which is otherwise called adhysa. And it is called
doa; why. this is also important. Now identifying with the movie or the characters of the
movie, we become emotional. And even though we become emotional; we still choose to go
to movie. And especially if it is a tragic movie. The story says the sweetest songs are those
that tell the saddest stories; something like that: whatever it is. People love tragic movies.
Perhaps they feel that they are suffering so much and may be we are feeling that our
suffering is far better!! Relative you know; vicarious satisfaction, may be, I do not know.
Now why do we choose to go to movie. The reason is: we choose to identify. It is a deliberate
identification, which I managed to have and it is an identification, which I can manage to get
out also; at the end of the movie. Since I have got mastery over that identification, since I
have got manageable identification; there is nothing wrong; I can choose to go; and I can
enjoy shedding tears; and I can come out and forget.
Vdnta says, if you can do the same thing with regard to the inferior-I also; wonderful. You
can become an empirical I; you enjoy the relationship with wife and husband and father; and
you shed tears also; no harm; but ask the question; are these emotions, manageable for me;
or am I getting carried away by them.
The story says akarcrya biography says; whether it is true or not we do not know;
because akarcrya biography is a hearsay biography, we do not know which is fact and
which is fiction; because there are about 28 biographies of akarcrya which contradicts
each other. Right from date and place of birth. But one of the
version is that akarcrya cried when his mother died.
So people wonder: What is it. akarcrya says: Brahmaivaha idam jagatasca sakalam
cinmtra visthritam. Would he have cried. If he had cried, is he a liberated person. I would
say that even if the story is true; and even if akarcrya had cried, I would say that still he
can be happily be a jvan muktha because it is exactly like you voluntarily going to movie;
823
choosing to cry by identification; because of our freedom to identify, enjoy the crying and
come out of the movie.
For a jni, he can choose to come down to the relative-I and visualise his childhood days
and he has written mthru pajakam; Amma what and all names you called; the mother calls
the baby with a peculiar name; sound; every mother and the child knows and the mother
knows; sibblings may know. Now akarcrya can become a person; a human being; and
look at the mother and identify with his childhood and enjoy that motherly; and the mother-
child relationship and he can happily cry. Exactly like you choosing to go to a movie; and
enjoy crying. In fact the best movie is that which moves you. If it does not move, you feel the
money is waste. The money is validated only when you forget your real-I and you are able to
get into the movie.
And that is why they try to make it more realistic by making a 3-D movie. 3-d movie mean; it
will become still more real. Why they say that the movie is so realistic and which movie you
value; a realistic movie.
Similarly a vdantin need not get out of the inferior-I; a vdantin need not destroy his
human-I; a vdantin can enjoy fatherhood, motherhood, wife-hood, husband hood and all
the relationship and consequent feelings; but what vdnta says is that I should be able to
voluntarily enter into the role and I should be able to and I am sure that the akarcrya
would have enjoyed crying and then all the function is over; he would be able to get out of
the whole thing and look at the whole thing: na mtha; na pitha, na bandhu; All these
things are incidental aspects of vyavahrika world.
Therefore we do not want to kill the individuality. We do not want to kill the emotions. We
do not want to kill the human feelings. What we want to do is to do it at our will; that is
called freedom.
And therefore, tdtma da; because of confused identity; param; param means merely; it
is a mere confusion: there is no problem; like the psychosomatic diseases; there is no
biological problem, it is only a delusion; therefore he uses the word; param; it is an
indeclinable word; which means merely because of identification. Identification what
happens. One takes the limitations of the inferior-I merely because of identification.
824
And thereafterwards what happens: vkat; vkat means he looks upon himself and the
creation or living beings, svata prthaktvna; as different from himself. So taking the
properties of the inferior-I, he looks at others as distinct from himself. Whichever way you
look at it, it is OK. He looks at himself as distinct from others; or he looks at others as
distinct from oneself.
So the idea is what: if I look at the inferior-I standpoint, there is advaitam or dvaitam. From
inferior-I standpoint, there is plurality, because as many buddhis are there; so many egos are
there. And you know what is this ego-clash. It is a very big problem. So from the superior-I
standpoint there is advaitam or dvaitam. There is advaitam.
And therefore whether there should be dvaitam or advaitam, it depends upon how I look at
myself; if it is inferior-I standpoint, there is dvaitam; if it is superior-I standpoint, there is
advaitam. To give a simple example. Whether the wave will see plurality or non-duality will
depend upon what: how the wave looks at itself. The wave has got two aspects. One is the
water aspect. Another is nma-rpa aspect. From nma-rpa aspect, it is called wave; from
the essential nature aspect, it is called water. The wave nature is inferior or superior nature; it
is inferior. Why; you cannot just say inferior; you have to give the reasons. Inferior because it
is incidental; water nature is the superior nature, because it is intrinsic.
Now the wave can use the word I from inferior-I standpoint or superior-I standpoint. If it is
going to use the word-I as a wave, the inferior-I; what it is going to see; there are so many
waves; and the neighbouring is a bigger wave, and it has got so many childrens. Kutti waves
are nearby and I am a lonely wave; I do not have father or mother; no children, no husband,
no wife, single, no place to go; so this wave is going to see the limitations. But how can the
wave get out of limitation. What should it do? It need not do anything; it has to only shift
the-I from the lower-I of a wave, to the higher-I of water.
Then the wave can say: I am the all-pervading water. All waves are rising in me; setting in
me; and I am sarvtmaka and even the ocean does not exist separate from me. For this
what the wave required only shifting the identification. But that is the toughest job also.
Similarly here also svata prthaktvna vkat; one sees the entire creation as different from
oneself, even though not true. Unlike what: an example is given; just as mrda ghaniva;
like the pot as different form clay. Seeing the pot as different from clay, which is the real
nature.
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Continuing.
||||
updhisabandavatpartm
hyupdhidharmnanubhti tadgua |
ayvikrnavikrivanhivat
sadaikarp:'pi para svabhvt ||191||
So the same idea of taking the inferior-I as identical with superior-I; that confusion is again
restated in a different language; look at the fourth line; sad ekarpa; so, the intrinsic
natural superior-I, is sad ekarpa. I am always one alone. In what form; partma. In the
form of para tma; the superior self. The original consciousness. So the words are thrown all
over; we have to connect the words properly. Partma you have to take from the first line
and then you have to go to the fourth line and connect it with sad ekarpa. Partma, sad
ekarpa. As the superior-I, I am ever non-dual. Just as throughout the dream, the waker is
non-dual.
But what happens. Updhi sabanda vat. This superior-I is associated with the updhi.
What is the updhi; the inferior-I. Mind with reflected consciousness. Pratibimba caitanya
sahita buddhi is here updhi; ahakra is the updhi. So because of the association with
the updhi, what happens, updhi dharmn anubhti. Superior-I also appears with the
properties of the inferior-I. The superior-i also appears along with the properties of the
inferior-I. So updhi means ahakra, dharmah means properties.
What are the properties. Kartrutva-bhktrtvdhi dharm, ahakrasya. Therefore

ahakrasya Kartrutva-bhktrtva dharm, tmani bhti. Remember the example, the
crystal appears red in the proximity of the red flower. And therefore now what is the
condition of the superior-I. Tad gua; superior-I also is endowed with the properties of that.
Tad here means updhi. Gua means endowed with the properties of the inferior-I.
And this transference is, remember, not real transference. Very important. Sometimes when
an object comes in contact with the cloth, properties of the object is really transferred to the
cloth, we are not talking about the real transference; because in the case of the tma, real
transference cannot take place because tma is asaga. Very important. tma being
asaga, it can never be really transferred. And if it is really transferred, knowledge would
826
not be useful. You will have to get detergent and sometimes special detergent, acid, etc. so
many things you have to get.
Therefore in the case of real transference, karma is required for purification. In the case of
false transference, knowledge alone is enough. And that is why say self-purification, does not
require karma. Self-purification does not require karma.
Why, self-cannot become impure. The Self seems to have sacita karma; Self seems to have
agmi karma; Self seems to have prrabdha karma. And if you are going to wash off each
karma; doing this wash off this karma; doing that wash off that karma, sacita bundle how
big is it. You can never wash off the sins, if the sins are really there in you. But what Vdnta
says is: not even an iota of sin is in you. Therefore no washing is required. Then what is
required. Knowledge is required. What knowledge is required. No ppam can be transferred
to the Self.
Then why does ppam appear. Because it is seemingly transferred like the redness of the
crystal. Crystal has never turned red. Then you may wonder, whether you wonder or not I
will tell this; if you say self-purification does not require any action, Svmiji why do you
prescribe karma yga. That is an action.
You say self-purification does not require action. Then why do you prescribe karma yga. I
ask a counter-question; who said karma yga is for Self-purification. Who said karma yga is
for Self-purification. Karma yga is for mind-purification, so that you know that the Self need
not be purified. Understand. Karma yga is for mind-purification, so that you know that the
Self need not be purified! Think over.
Hari Om.
827
069. Verses 191 to 195.

|

||||
svaya paricchdamuptya buddh
tdtmyada para mrtmana |
sarvtmaka sannapi vkat svaya
svata prthaktvna mrd ghaniva ||190||
||||
updhisabandavatpartm
hyupdhidharmnanubhti tadgua |
ayvikrnavikrivanhivat
sadaikarp:'pi para svabhvt ||191||
The topic of vijnaaya ka is being continued here and the uniqueness of vijnaaya
ka is that with the reflected consciousness it is able to serve as a secondary tma and
therefore vijnaaya ka has got a unique status which is not there for the other kas.
And this vijnaaya ka with the reflected consciousness is called ahakra or the
secondary-I; which I called inferior-I, or the lower-self. Because of this I serves as a
secondary I; there is a scope of confusion between the secondary localised inferior-
ahakra-I; and the original unlocalised tma-I.
And akarcrya wants to points out: confusion between this secondary-I and the original-I
alone is the cause of sasra and this confusion he wants to discuss as an incidental topic
and therefore he has taken a diversion here. And this inferior-I is called updhi; and the
original-I is called upahitam; and the updhi-upahita confusion takes place. And because of
this confusion, the properties of the inferior-I are mistakenly seen upon the superior-I.
And therefore akarcrya wants to point out that I should be claiming that I am Brahman.
And I am nirguam, nikalam, asagam, sarvagatam, kam. This is my real nature; which is
the original -I; but the proximity of the inferior-I; I also appear to be a localised limited-I.
That this localisation is incidental is proved daily in deep sleep state, because in sleep, I do
not feel any localisation or limitation. During the waking state, the ego-I arises, all the
828
individuality arise. During the sleep the individuality resolves and my attributes are also
resolved. That is why regularly I experience mka during sleep.
Now akarcrya does not want to say that you should abolish the ego. We never say that
you should destroy the ego, because, through the ego alone we do all the transactions. Even
the knowledge that I am beyond the ego, even the knowledge that I am beyond the ego, I
have to acquire through the ego alone.
So the pure tma is not going to be the listener of the talk and therefore use the ego; but do
not mistake it as yourselves. This is what akarcrya wants to say. This is called
jvanmukthi; as we often see in the Gt,
pasyan, srivan, sprsan, jihran, asnan, gacchan, svapan, svasan, naiva kinchit karomiti tatvavith
manyeta.
In and through the transactions the wise person says that I am not the transactor; how is it
possible? He is aware of this fact, that through the ego, I am the transactor, the transactor-
hood is an incidental facet of mind but by myself I am not the transactor. Therefore, have the
transaction; have the ego; but never allow the ego to restrict your nature. And this is called
non-binding ego. So jni is not free from ego; jni is free from binding limiting restricting
persecuting ahakra.
And this idea akarcrya discusses incidentally as a part of vijnaaya ka. There we
were seeing verse No.191 where he said in the fourth line, first and fourth line, paramtma
sad ekarpa; paramtma means my higher nature; the real-I. So this I; which is the pure
caitanya; is sadaa ekarpaha. I am ever the same; not hearer; not smeller; not taster; not
even a knower; I am the consciousness as it is, When: sad. But what has happened. Updhi
sabanda vat; Now there is the updhi; updhi means the ahakra, ahakra means
what; mind plus reflected consciousness; sabanda vat; here sabanda means what:
proximity; because of the closeness; of the lower-I; updhi dharmn anubhti; that higher-I
appears with updhi dharmn. Appears with the properties of the lower-I. So the higher-I
appears with the properties of the lower-I; therefore when the mind has got happiness or the
mind has got a particular emotion; the emotion belongs to the mind or the lower-I; but I
attribute it to myself; the real-I.
829
And therefore updhi dharmn; here dharm means kartrtvam; bhktrtvam; puyavatvam;
ppa vatvam; sasra in general; along with that I appear. And therefore I become what:
tad gua; so the higher-I becomes endowed with the properties of the ahakra the lower-
I. Tadgua means what: ahakra gua sahita bhavitaha tma;
And what is the example. Remember the example of crystal and red flower. When crystal and
red flower are close; the redness of the red flower appears upon the crystal and perceptually
it is nothing wrong; but intellectually I should not take it as red. And even after knowing that
crystal is not red; what will be the perception. The perception will be reddish crystal only, like
the Sunrise. Even after knowing that the Sun does not rise, experiential sun-rise will continue;
experiential sun-set will continue; but there is a cognitive change; congnitive change means
what: a change in terms of my knowledge.
So similarly here also, tma appears to be endowed with; but it does not have. Therefore tad
gua is equal to ahakra gua yukta. Bahuvriha samsa. Tasya ahakrasya gu
yasya tmana saha tma tadgua tma.
And he wants to give an example: what is the example. Avikri vannivat. Like the fire which
pervades an iron piece. A piece of iron; generally they give the example of iyo golaka; a lump
of iron; that iron is pervaded by fire; the fire does not have a shape of its own; but when the
fire principle pervades the iron piece; the fire also appears to have the shape of the iron.
Therefore instead of saying: iron ball, we use the expression: a fire ball. In fact, fire ball does
not exist; because fire is a formless principle; but how do we say fire ball; the ballness of the
iron is transferred to the fire.
And suppose this iron ball is subjected to hammering, as they do in the forging companies;
as even the iron changes the shape, the fire also seemingly changes the shape; really
speaking fire does not change the shape because it does not have a shape of its own. And
therefore he says: avikri vannivat; the changeless fire: appears; that we have to supply from
the second line; appears to be endowed with or appears with iyo vikaaran; with the
modifications of the iyah; iyah means iron.
So here is updhi and what is upahitam. The iron is the updhi and the fire is the upahitam
and updhi dharmh upahite vsant.
830
Similarly in the case of sun-rise and sun-rise; what is the updhi and what is the upahita. The
motion belongs to the earth; earth is the updhi and the sun is the upahitam; the rotation of
the earth is falsely attributed to the Sun.
Similarly when we are travelling in the train, we say Madras has come. Very typical adhysa.
How can Madras come or go? Madras is always immobile. So the movement belongs to the
train; but we falsely transfer the movement of the train to the motionless station.
Similarly akarcrya gives the example of the moon moving fast, when the clouds are
moving. So when the clouds are moving, you see the moon; dryate tu dvastu davanniva
yatha ai. As akarcrya has said. You do not have to do anything. Abreshu daavatsu
satsu ai dvan iva bhsi. In tma Bdha, when the clouds are moving fast, it appears as
though the moon is moving.
Similarly when the mind is violently changing, I feel that I am undergoing change; when the
mind is sleeping, I say I am asleep; when the mind is awake; I say I am awake; in fact, my
entire biography is a transferred biography.
And what is my biography. There is no biography. Because biography begins with birth.
Isn't. What is the first in biography? date of birth it starts. Now what is my nature. Na jyate
mriyte vaa kadcit. So therefore he says: a ayvikrnavikrivanhivat; in the same way tma
appears with the attributes of ahakra. And what is the beauty. Even during appearance,
the tma is not affected. Just as even when the crystal appearing red, the crystal is not
affected by redness; that is why you need not scrap off the red colour. So not only it is
colourless before, not only it is colourless later; even when the crystal is appearing as red, at
that time also, it is also what: colourless.
Similarly vdnta says before also I am free; later also I am free; even now when I am
claiming I am sdaka, Svmiji I am attending for the last 3 years; some liberation seems to
have come; so even when you say my bondage is partial, liberation is partial; even at this
moment, vdnta says you are free.
That is why a good teacher never says: you will be free. That is the biggest mistake a teacher
can commit; because student comes to Vdnta with the hope of getting freedom. A teacher
should never say that you will be free at the end of the Vivkacmai; No; you were, you
are, and you ever will be free.
831
And therefore akarcrya says: svabhvt parah. By its own nature, tma is beyond these
attributes, unaffected the attributes. That means sasra is vyavahrikam; tma is
pramrthikam.
continuing.
|
|
||||
iya uvca |
bhrampyanyath v:'stu jvabhva partmana |
tadupdhranditvnnndrna iyat ||192||
So this is also part of the diversion portion. The byepass road; certain byepass roads are very
big. Similarly here is this diversion which started from verse 189 it is going to up to 205. So
here the student is raising a question.
And his question is based on the understanding that the sasra has no beginning, because
sasra is caused by what; sasra is in the form of a error. And what is the error? The
attributes of the lower-I is taken on to the higher-I; which is called adhysa; which is called
bhrnti; which is called error. Exactly like seeing the sunrise. And the error is always caused
by ignorance. And since the ignorance is beginningless, the error is also beginningless. You
can never talk about the beginning of ignorance. Suppose I ask: Do you know Chinese. So
you will say that I do not know. I think many do not know Chinese and if I say French,
someone would be here knowing French. So you say I do not know; I ask you the question,
from when you do not know Chinese. Can you say from 21st year. No.
You can never talk about the beginning of ignorance; even birth cannot be the beginning of
ignorance, because according to stra, birth belongs to the body alone. As far as the mind is
concerned, it was there in previous janms also; therefore the ignorance is andhi. Any
ignorance is andhi. Particularly self-ignorance is andhi. So can we guess that we had self-
knowledge in the previous janma. Suppose somebody perhaps I might have self-knowledge
in the previous janma; what is the answer; you have say Idiot. If you had self-knowledge in
the previous janma, you would not have born here now. So the very fact that you are here;
and I have the tough task of keeping you, is because of self-ignorance alone; and therefore
self-ignorance is andhi. And that is why in Avani avitta sakalpa also: andhi avidy
vsanaya; from the beginning. OK.
832
If ajna is andhi; ajna janya adhysa also must be andhi. Between sasra also
must be andhi. And therefore the student wonders: How can a beginningless thing ever
have an end, because generally what is our logic. Whatever has a beginning: Jtasya hi druv
mrtyu; that is our generalisation. Whatever has a beginning, has got an end; that is our
generalisation. Sasra does not seem to have a beginning, that means sasra cannot
have an end also.
OK. So what? That means mka is not possible. So what? Vivkacmai class is useless,
because you are presenting the vdnta stra as a means of what? remember, not for time
pass; remember.
We do not approach vdantik study as an intellectual drill; we are not supposed to at least.
So the very pursuit of vdnta is not as a philosophical study; in the tradition they made sure
that a person approaches vdnta only as a mka stra, because many of the arguments in
Vdnta is based on that assumption. If that assumption is not there; many arguments will
fall apart.
So vdnta is presented as mka stra; and if sasra is andhi and mka is impossible,
where is the relevance of mka stra. And therefore the student says: all my effort is going
to go waste. ndrhe Anditv nsti. This is the assumption of the student. That which has
no beginning cannot end.
So now look at the slka. Partmana jvabhva asthu. Now we have come to the
conclusion that paramtma has got jva bhava, because of what: some reason. Jva bhva
means sasra limitation etc. for my higher-I. Bhrama; because of error. That is faulty;
erroneously or anyatha va; or otherwise.
The student says I am not bothered about that: Either it has happened because of error; or it
has happened really; really or erroneously; we see there is sasra for the tma. Student is
not bothered whether it is really or erroneously; there is a sasra
And what is the cause of the sasra. Tad upde andhitvt. This sasra has to be
beginningless; that we have to supply. This sasra has to be beginningless, because tad
updhihe andhitvt; because of the beginninglessness of the updhi. Updhi, the condition,
cause, and what is the cause, the confusion between, what you call, antma and tma. Or
the confusion between mind and tma; or the confusion between ahakra and tma; which
833
is beginningless. It did not begin on a day. So tad updhe andhitvat; jva bhva api
andhi bhavathi.
So according to stra, all the jvs are andhi; beginningless. All this we have discussed it
in different context. We never talk about a fresh jva being created by the Lord. Because if a
fresh Jvah has to be created; what will be the problem; what will determine the type of jva.
Because now in our case, the jva's condition is determined by what: prva janma or prva
karma, which is determined by prva karma, prva karma, prva karma, etc. and andhi. But
a fresh jva is to be created, prva karma will not be there; then what will be the basis of
creation.
If Bhagavn is going to choose a body at random; then Bhagavn will no longer be impartial;
what body to be given is to be decided; isn't it. Therefore we never accept creation of fresh
jvs. Then you may ask how do you account for population explosion. Actually, this is one
of the standard questions; If fresh jvaas are not created; in India, we have reached or
reaching one billion and we may overtake China; and I think we would be No.1 only in this.
How do you account for that? For that our answer is whenever we talk about jva population,
do not take the humanity alone; jva means every living being in the creation. Population
when you say you take into account only human population. We have to take into account
all the animals; all the lives; even the small ant running round here; all the insects; and not
only the animals, insects and plants, and even the dva lka jvas have to be taken into
account and therefore if there is a population explosion in one species there will be a
corresponding decrease in the population in other species, exactly like law of conservation of
matter. If buildings come here, from somewhere else mud must have come, cement must
have come. How do you know; you know by the law of conservation of matter. Therefore
corresponding decrease will be there. That is why Svmi Chinmaynanda used to nicely say:
human beings have increased, because all the forests are destroyed and therefore tigers and
scorpions have become human beings. That is why they are stinking like scorpions and cruel
like tigers. Anyway what I want to say is: Jvs are andhi. Therefore jva bhva is andhi.
Now the students' worry is: anditvnnndrna iyat. What is beginningless has to be
endless also. Like the tma. We saw tma is beginningless and tma is endless. Therefore
his inference is sasra anatha Andhitvt tmavat. This is his inference.
834
He continues that in the next verse also. So naana dehe, how to split; ande, jva bhvasya
na na iyat. So the end of beginingless jva bhva is not acceptable; not proper; not
logical.
|
||||
at:'sya jvabhv:'pi nity bhavati sasrti |
na nivartta tanmka katha m rgur vada ||193||
So there is a correction. Jva bhvosi nitya bhavati; instead of nitya; it should be nityo
bhavathi; masculine gender. Atha adhya jva bhva nitya bhavathi; since the updhi is
beginningless and since the ignorance is beginningless, since the transference is beginngless,
and therefore the jva bhvah is also beginngless. So asya paramtmana, asya means
paramtmana, this paratma also must have eternal jvatvam. Jvabhva can be understood
as sasra. This sasra is also beginningless. Jvabhva being masculine gender, nitya
word also should be masculine; therefore nity bhavathi.
And therefore what is the conclusion. sasrti na nivartta. And therefore sasra will
never go, because it is eternal. Remember this is not the vdantik teaching. This is the iya's
question, based on his wrong conclusion. We are going to show that iya is wrong.
Therefore we are quoting the iya's word. It is eternal; therefore mka is not possible.
sasrti should be connected with the next line. sasrti na nivartta. Tat mka katham
me. So therefore Oh Teacher I am very much worried, how will I get Mka. At least some
hope I had; if not in this janma, in some future ones. Now even that hope has been lost. So
tat means tasmt, may mka katham bhavathi? How can there be liberation for me? And
he is so desperate, he says: Sri Guru; Oh Teacher; Vada. Please answer this question. I am in
a very very serious doubt. This is iya uvacha. This is iya's question. Now the guru is
going to answer.
|
|
||||
rgururuvca |
samyakpra tvay vidvansvadhnna tacchru |
prmik na bhavati bhrnty mhitakalpan ||194||
rgururuvca.. Sri Guru clarifies the student's doubt. And before he clarifies, first he
congratulates the students. This is the typical. This should be understood by the teacher.
835
Never say: silly question. Even the silliest question should not be pointed out as silliest
question, because even the silliest question is a bug for the
student. It becomes silliest only after one knows the answer.
And therefore never put down the student; never tease the student. Never tell the answer
has already been given. If you say that, what is the meaning? It means you slept in the class.
Therefore one should never say that the answer has already been given. Say it is a genuine
question. Any intelligent person will get such question. There is nothing wrong; I will answer
and he should answer as though it is a fresh topic. These are all the dialogue-method
techniques, the teacher should know. What the student should do is to ask the question. and
what the teacher does.
The student addresses the student with reverence He Sri Guruh vadah. That is the humility.
What should the teacher do. Show affection, love, consideration, appreciation. Therefore he
addresses the student; vidvn; Oh Intelligent student. Not like Vidvn in Malayalam, which
can also give an opposite meaning: Like Brihaspathi. Here it is Sasrkt word. Oh Intelligent
student; thinking student; listening student; thyaya samyakpra; a very good question has
been raised by you. Very legitimate question. And srunu. So may you listen to: tad, the
answer to that question. tadu means may you listen to answer to the question; that also very
important because often after asking the question also, we keep on dwelling on the question
or look around for other people to appreciate my question; that also! "I have asked a nice
question, you see, which did not arise for you, idiots".
Therefore do not dwell on the question; do not dwell on the other people's appreciation;
present the question briefly and give more time for the teacher. This is one of the very
important thing. Otherwise we tend to talk more and we do not give time to the teacher at
all. If the question requires elaboration, OK. But the best way of asking is: guru is intelligent;
he does not require any explanation, he knows it; before I start, he will know my line of
questioning; from where do I come, etc.
So you present the question as briefly as possible and the answer should take more time.
This is followed in upaiad, Gt and all. The question occupies less number of verses. And
therefore it is very important. That is why it is like a class situation. you all will never talk. So I
can take my own time.
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But in a dialogue situation, the problem is: I find the student is impatient, generally he does
not give the ears and allows me to talk less.
And therefore he says: samyak tvay pra; you should listen how; saavadhanena; with an
open mind, without concluding that there cannot be an answer; with an open mind, may you
listen to the answer. Svadhanam is used in Tamil also. Svadhanama po; literally
Svadhanam means careful; be alert; please listen.
And he says: bhrnty mhitakalpan prmik na bhavati. Anything that is erroneously

superimposed due to delusion; kalpana means super imposed; mhitam means erroneously;
bhrnty, due to delusion or ignorance; anything that is erroneously superimposed due to
delusion or ignorance, prmik na bhavati, is non-factual. It is really non-existent. It is really
non-existent.
Anyway what the teacher wants to arrive at is this. That suppose we talk about rope-snake.
the perception of snake because of delusion. Now when did the snake arrive; when
somebody asks the question; really speaking there is no answer to the question. Why there is
no answer to the question. The snake has not really arrived. Only if the snake has come, you
can talk about when the snake arrived. There is no question of arrival of snake because there
is no snake at all.
And therefore when a person falsely perceives a snake, really speaking there is no snake, but
for the consolation of the student, temporarily I accept a snake. In my heart, there is no
snake at all; but if I temporarily accept a snake, the student does not leave; he is asking for
the horoscope of the snake, what is its birth star, time, gthram, etc. Therefore temporarily I
have to give an answer: it is andhi. If the snake comes, it is andhi. Andhi means it is not
one existing beginninglessly, andhi means the one whose beginning cannot be talked
about; because it is really not there.
Very careful. Andhi is a very technical word. Andhi does not mean that it exists
beginninglessly. Andhi does not mean it exists beginnglessly; andhi means the one whose
beginning cannot be talked about because it does not really exist.
And therefore on the knowledge of the rope, snake does not die; on the knowledge of the
rope, snake does not die. Why does the snake does not die; it is not there for dying;
therefore, the end of the snake is, really not the end of the snake; the end of the snake is the
837
understanding that there is no snake to end. OK. The end of the snake is, understanding that
there is no snake to end.
Therefore after knowing the rope, I do not say now this snake has gone; I do not say. I do
not say now the snake has gone. What do I say: there was no snake at all for going. And
therefore, the seemingly andhi snake has got an end again seemingly; on the wake of
knowledge. Seemingly andhi snake has got a seeming end on the wake of knowledge and
therefore every error is beginningless but it has an end. Every error is beginingless but it has
an end. Here errors are beginningless, because they are born out of the beginningless
ignorance. Errors have end, because in the wake of knowledge, I know their non-existence.
And the nearest example that we can give is the example of darkness. If there is a cave in
South America, where people have not reached at all; because they say; there are certain
areas where human beings have not
still reached.
Now suppose there is darkness in that cave. When did the darkness begin. When did the
darkness begin. You cannot talk about the begining of darkness; but when you light a lamp,
the beginningless darkness ends.
Therefore he says, bhrnty mhitakalpan na prmik bhavati; it is non-factual. It is

mithya. So mithya is: without beginning but with end. Therefore he says.
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bhrnti vin tvasagasya nikriyasya nirkrt |
na ghatrthasambandh nabhas nlatdivat ||195||
So he says: every error has got a unique status. Every delusion has got a unique status. And
what is the uniqueness of the status. It is beginningless but it is subject to end. Normally we
know two things, which has got a beginning and end; those we know very well. Everything
we know in the creation. This cloth has got a beginning; birth date and expiry date; whatever
you prepare; manufacturing date/expiry date. We know things with beginning and with end.
One group of objects. And we also know things without beginning and without end. What is
that: only one thing; you cannot say things; That is tma.
Now we are introducing a unique intermediary concept which is the basic concept of
vdnta which is called mithya concept. And this is the fundamental and the understanding
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of which alone vdnta will become clear. No other system of philosophy accepts this
concept. Skya, Yga, Nyya, Vaiseika; none of them accept this. And dvaitam,
Viiadvaitam; they are not able to assimilate this. The unique concept of mithya and what is
that mithya; that which is neither existent; nor non-existent; that which is seemingly existent;
delusion; which has no beginning but which has an end.
And sasra comes under this unique category. And akarcrya says to all the other
systems of philosophy, if you do not accept this, all your strams will become redundant.
Suppose they bring sasra under any one of the other two; other two means what: that
which has a beginning and end; that category; or that which does not have a beginning or
does not have any end; this category; if you place it in any one of these. What problem will
arise; you understand. Suppose you take sasra as one with a beginning and with an end;
what will be the problem. Gaudapda discusses in Mnukya Krika. Now what will be the
problem. Sasra had a beginning and by your sdana, sasra will end; and since sasra
is subject to beginning, again sasra will begin. Then what will be the difference between
your mka and all other accomplishments in life. Because all other karma phalams have got
beginning and end and you say sasra is also subject to beginning and end; and when
sasra ends, the mka will begin and then again later, mka will end and sasra will
begin, thus sasra comes; sasra end; mka comes and mka will end. So the problem
will be what: mka will be like other karma phalam. If sasra is subject to beginning and
end, mka also will be subject to beginning and end. How? Do you understand. Sasra
came and mkam gone; like kathi came and vaalu pocchu. Sasram is there now and
mkam is not there. Thereafter sasra will go and mkam will come. Thereafter again
sasra will come; because sasra is subject to beginning and end. When sasra comes
again, what will happen. Mka will go away. Thus mka will be like another karma phalam.
Suppose you say sasra is beginningless and endless, that is still worse. What is that: will
never get mka. Therefore if you say: sasra has beginning and end, problem; if you say
sasra is beginningless and endless, also problem. Sasra has no beginning and no end;
if you say problem. Therefore sasra has to be beginningless and it has to be subject to
destruction and that way sasra can come only under the unique thing: what is that: mithya
and what is the definition of mithya; that which is beginningless but which is subject to end.
Then alone mka will be eternal mka. In all other philosophies, either mka will be
impossible; or mka will be impermanent mka.
OK. That is what is said in the next few verses, which we will see later.
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Hari Om.
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070. Verses 195 to 197
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iya uvca |
bhrampyanyath v:'stu jvabhva partmana |
tadupdhranditvnnndrna iyat ||192||
at:'sya jvabhv:'pi nity bhavati sasrti |
na nivartta tanmka katha m rgur vada ||193||
rgururuvca |
samyakpra tvay vidvansvadhnna tacchru |
prmik na bhavati bhrnty mhitakalpan ||194||
bhrnti vin tvasagasya nikriyasya nirkrt |
na ghatrthasambandh nabhas nlatdivat ||195||
As an answer to the student's question, the teacher is talking about the unique status of
sasra and also the unique status of mka. And to understand this very clearly, we should
know the background in which all the religion, including various systems of philosophy,
introduce themselves.
All the systems of philosophy, especially Indian system, they know about karma and karma
phalam; both loukika and vaidika. And that actions are limited and produce a limited result
which have a beginning and therefore which will be exhausting in time. Thus karma anityam,
karma phalam api; tasmt anityam.
Not only they are aware of this fact with regard to worldly actions; they are aware of the fact
with regard to religious action also, which is presented in the entire vda prva; and all
religious actions are called dharma; and dharma will also produce dharma phalam. Dharma is
only a technical word for religious action.
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And therefore they are aware that just as karma phalam is finite, non-eternal; dharma phalam
is also non-eternal. Dharma phalam is called puyam and puyam is also non-eternal and
therefore whatever happy life one enjoys through puyam, that happiness is also non-eternal
and higher lkas which are accomplished through puyam; they are also non-eternal. In
fact, the greatest Brahma lka which is dharma phalam, that is also non-eternal. This all the
systems of philosophy have uniformly agreed, especially Indian systems.
And all of them say that if the human beings happy with a finite happiness, finite enjoyment,
then they can commit themselves to religious actions or worldly actions and as a result of
that, they will get some money or they will get some puyam and they can enjoy a happy life
and thereafterwards what: lose everything. And if a person says: I am happy with that, a finite
enjoyment, a finite comfort; a finite life, that is good enough for me; all the systems of
philosophy declare that you do not require philosophy at all. Lead a good life; earn money
and also try to order the environment to the extent possible and be as much happy as you
can and pass away. You do not require philosophy at all.
Then when is the philosophy or this stra required. When a person is not happy with the
finitude and when he is seeking something permanent; that permanent phalam whoever
gives, he is put in a totally different category; he is called a mumukuhu.
So mumuku is one who is dissatisfied with the happy life, which can be accomplished
through the actions, religious or worldly, and also a moral life; that happiness this person is
not satisfied. To such a person who wants permanent benefit; nitya phalam, the one who
seeks is called mumuku and all these systems of philosophy, present mka as such a
permanent result.
Every philosophy introduces itself as a promoter of mka and therefore they uniformly
declare that mka is different from all karma phalam. Mka is different all dharma phalam;
mka is eternal. Even other religions like Christianity, when they talk about heaven, they will
see, you go to heaven which is eternal. Therefore one background that you should
remember is: Mka is nithyaha according to all the people.
Now here we want to find out if nithya mka is the aim of all the people, what should be
the nature of sasra. If nithya mka is the aim of all these people, Skya, Yga, Nyya,
vieika, Prva Mmsa; dvaitam; viia dvaitam; advaitam; uddha dvaitam; dvait
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dvaitam; so many systems. If all of them are presenting a nithya mka, including advaita;
then what should be the nature of sasra.
And in advaita, we say, nithya mka is possible only under a peculiar condition. And what is
that peculiar condition we should know very well, which I was passinginly referring to in the
last class. If Mka has to be nithya, what is the nature of sasra we want to find out. Can
you say sasra with a beginning or without a beginning. And the sasra is with an end or
without an end.
Now we are seeing different possibilities. One set of people say that sasra is with a
beginning, because only when it has a beginning, it will have an end also, because jthasya
druv mrtyu; because the moment you say that it has a beginning then it has come within
time and whatever is in time will have an end also. Therefore one possibility is that you
accept a sdhi sasra; sdhi sasra means; dhi means beginning; sdhi means with a
beginning. Beginninged sasra; if I can invent an English word; beginninged sasra. Then
the advantage is what: it is a beautiful concept. Since sasra has a beginning, the sasra
will have an end also. Therefore, by doing sdana, you can put an end to this sasra. And
then you will get mka very happily.
So its looks all very fine; but the problem is: if sasra has a beginning, and sasra ends, it
means when the sasra ends; what happens mka begins. When sasra ends, mka
begins. Therefore accepting the end of sasra, he is talking about the beginning of mka.
So when we talk about the arrival of mka, it looks a good news; but if you think, there is a
problem. If you do not think, no problem; anywhere no problem if you do not think. What is
the problem if you think. If mka comes on a day, Svmiji today I got liberated; then the
mka which has a beginning also will have an end, because jthasya druv mrtyu.
And suppose we say: Ok, let it be so: anitya mka we got, then we say, anitya mka is a
contradictory term; because if you are going to talk about anitya mka, it will not be
different from anitya karma phalam. You have started your spiritual sdana with what
intention; karma phala is anitya and we want something permanent and like a coalition party;
for a particular purpose, they got separated; for the same purpose they cannot get united
also. So therefore you have started the mka with what promise; with what prathij. If
Karma phalam is anityam I want to give you mka, which is nithya. And if sasra is with a
beginning, and sasra is going to end through a sdana, and mka is going to begin, then
it will be anitya mka and by definition anitya mka is oximoron; it is a contradiction in
843
terms. And therefore you cannot say sasra has a beginning. Beginning if you say, what
will happen. Sasra will begin, mka will end; and mka also will end; which means nithya
mka will be impossible, in that approach.
For that what should be done. You have to go to other possibility: sasra is without a
beginning, which is andhi. Like what: Brahman or tman or anything. That is the only thing
we can talk about. It is beginningless. But what is the problem. If it does not have a
beginning, it will not come under time at all; if it does not come within the time parameters,
it will not have an end also; because beginning and end are two sides of the same coin, and
if sasra is beginningless, what is the possibility. It will become endless also. That also
means what: mka is impossible.
So in the first case, mka will be anitya, but anitya mka is not mka at all; because by
definition mka is a technical word used for what: commonly agreed by all systems of
philosophy, mka means nityam. Therefore in the first option, anitya mka is possible,
which is not mka at all. Therefore in first possibility also, mka is impossible. In the
second option also, mka is impossible. If sasra has beginning: anirmka prasaga;
sasra is beginningless also, anirmka prasaga;
What to do? Therefore if mka must be there, sasra must come under a unique logical
category; and what is that: it has to be andhi but sntah; it has to be andhi sntah; which
is a peculiar category; and it is this category is the unique feature of advaitic teaching, which
alone other systems are not able to assimilate at all, because their intellect is dichomatic.
dichomatic when you say; either it can accept with a beginning or with an end; or they can
accept without a beginning and without an end; but they are never able to conceive of an
intermediary thing, for which beginning cannot be talked about; but end can be talked
about.
And what is the nearest example for that intermediary category. The nearest example is: all
superimpositions, like rope-snake, like dream; we call it kalpitta vasthu. Kalpitta vasthu
means what; erroneously superimposed thing; alone will come under that peculiar category
and what is that peculiar category; you cannot talk about the beginning of the snake, why
you can't, really it is not there; but in the wake of knowledge, we talk about the end of the
snake, "end of the snake" (within quotes) is not that the snake is dead; nor can you say that
the snake ran away, etc. into the bush; end of the snake is understanding of the fact that
there was no snake at all.
844
So that snake which does not come under 'existent' category, which does not come under
'non-existent' category, snake existent or non-existent, if you say what?; it does not come
under existent category; non-existent category; it comes under what: seemingly existent
category, which is called kalpitta vasthu.
And this kalpitta vasthu, which is seemingly existent category will come under what: andhi
sntah nature; and we say sasra is andhi sntah category; andhi sntah means; andhi
means without a beginning; and sntah means what: with end; andhi sasra has got an
end; and when the sasra ends, mka seems to begin; but we do not say there is a
beginning of mka. What do we say: mka seems to begin when the seeming sasra
ends and since mka only seems to begin, it is beginningless, and therefore only mka
does not have what: end also. So nithya mka is possible only under these unique
circumstances.
Can you see the unique circumstances? Sasra should come under seemingly existent
category and that sasra is beginningless and it seems to end in the wake of knowledge
and why do I say it seems to end, because it really is not there to end; like our snake-ending;
and when the sasra seems to end, the mka seems to begin and since mka only is
seeming to begin, mka is really beginningless and therefore only mka is endless.
So therefore, such a peculiar category is called: category is a technical word; that unique
concept: that category is called mithya; and akarcrya uses the word here: aprmik;
aprmik is a technical word; and it means an erroneous thing. An erroneous thing; a
delusion; an illusion; a false thing is called aprmik.
And why does akarcrya use the word: aprmik; each word is a very significant and
deep word. You know what is aprmik; it means it seems to be there as long as you do
not make an enquiry. It seems to be there as long as you do not make an enquiry.
On enquiry sometimes, we have certain misunderstandings in the family. Somebody might

have said, even if it is somebody might have talked; some communication gap; and we
would have imagined that this person has said like that. Very simple, cross-check we could
have done. And due to various reasons, we would not have crossed-checked and not only
that erroneous super-imposition is there on that person, we even built up further. And 25
years in family life, we could have suffered tremendous mental agony and after 25 years we
845
come to know, that he never said that and it was in fact somebody who said that; and that
too about somebody and I thought it was about me.
So there are things which seem to exist as long as you do not make an enquiry. But when
you do, it disappears.
Like Svmi Chinmaynanda nicely says an example. That in a wedding, they have that
procession, there is this assembly and outside there is this pandal and there is this petromax
light, which is taken on the head during the procession. So therefore this person said that the
yajamna ordered the petromax man, you please keep the light in a place where there is
darkness. So this fellow said: I will go and find out where darkness is and keep the light
there. and he took the light on his head. Whereever he went, there was no darkness. And he
went to another place; and all around and came back to the yajamna and said that: I went
to different places and did not see any darkness anywhere and so I have brought back the
light.
So there are certain things which seemingly exist but on putting the light, search light, it
disappears. We say the entire sasra survives because the mya functions with the hope
that human beings will never think and the mya's hope is still proved right. We have
successfully managed by remaining without thinking.
And therefore he says He vidvn: now you are intelligent; samyak pristam, you have asked a
question; sasra has a beginning or sasra has no beginning and you also asked a
question if sasra has no beginning, it will not have an end also; but I will tell you: sasra
is unique category and what is that category: pramnika bhavathi; its existence is nourished
by non-enquiry. Vidyraya says elsewhere; the nourishment of sasra is non-enquiry.
Avicra siddah. So what is the food for sasra? avicra. And what vicrah; sasra is
there or not? As long as you do not enquire, sasra will be fat and nourished; and they give
another example also. Just I remember and I will tell. Big wedding. Today wedding example
is coming today. In a big wedding, there would be some people, who will not belong to
either party and they will enter and with show of authority, will start command both people.
And this bride party will think, perhaps they belong to the bridge groom party. Bridegroom
party will think that they belong to the bride party. And suddenly there is a occasion when
both of them join together. And they will ask each other: who is this fellow: what is your
relationship with him; etc. When both of them join together and enquire, that person will
say, that I drink a glass of water and come back. He will go there to drink water and never
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come back. Why because, there is a concerted enquiry. he does not have an existence,
because he does not belong to Sat party or Asat party; which is bridge and bridegroom I will
not say, because afterwards there will be trouble! So satasatbhyaam anirvachanyam; it is
you cannot say; it is not you cannot say, but it appears.
And such a category is called what: na aprmik; or aprmik; bhrnty mhitakalpan;

whatever is erroneously superimposed through delusion. And to prove that tma cannot
have sasra, akarcrya takes the help of stra pramam, which defines the nature of
tma; the nature of consciousness.
What is the nature of consciousness, as revealed by stram; he says asaga nikriya

nirkriti; Asaga means what: relationless; untainted; nothing can stick to it. Like the non-
stick pan. So therefore nothing will stick to it. So therefore, everything can come in contact
with that pan, but it will not affect the pan. Similarly, all the thoughts can exist in
consciousness, but thoughts cannot taint the consciousness. Cannot stick to the
consciousness, just as light is pervading the hall and any impurity in the hall cannot taint the
light. Thus kavat; prakavat; it pervades everything; but it is polluted by anything.
Therefore it is asaga.
Then nikriya; it is motionless. Body moves, mind moves, thought moves, concept moves,
ideas move; but the illumining Conciousness is nikriyam. And then nirkrt; krt means
form; it is formless Conciousness. So motionless; formless, taintless consciousness cannot
have sasra sabanda. na ghata; it is impossible. What is impossible? rthasambandha;
association with anything. Artha means anything. Body cannot have association with
consciousness; mind cannot have association with consciousness. Consciousness is an
independent entity in which bodies appear, without affecting the consciousness.
Therefore, rthasambandha na ghata. Is not possible, except through, what is impossible, is

made possible only by one method. what is that method, bhrnti vin; except through
illusion; except through delusion; except through error. Rope can never become snake,
except through one method, what is that: error. Only through mistake rope can "become"
(become within quote) become a snake. It only it can become snake, it can even threaten;
not only it can frighten, even sweat can be generated by that imaginary snake and therefore
bhrnti vin; without error, the association with sasra is not possible for the tma; which
is asaga, nikriya, nirkrt. And an example is given. nabhas nlatdivat; Like the blueness
of the sky; even you talk about the sky-blue colour. Sky is colourless; ocean water is
847
colourless; but it is blue ocean for our perception; and it is born out of what: illusion. So like
the illusion of the blueness of the sky, I am sorrowful, is a delusion; I am, is correct. Mind has
sorrowful thought is correct; but I am sorrowful is a bhrnti; a mistake.
continuing.

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svasya draurnirguasykriyasya
pratyagbdhnandarpasya buddh |
bhrnty prpt jvabhv na saty
mhpy nstyavastusvabhvt ||196||
So the previous slka is further elaborated to show that sasra comes under the peculiar
category. What is that peculiar category. Neither andhi anantha, nor sdhi snta, but it is
andhi snta, a peculiar category, whose beginning you cannot talk about, because it is really
not there; but whose end you can talk about, because on enquiry it ends, disappears. So that
end also. It is a very big topic. akarcrya just shows only what you call, shows just a line;
it is a peculiar category has no beginning or end we say; there the additional point to
remember is; this category ends only through knowledge, because the rope-snake can end
only through knowledge.
Not only it is a peculiar category; and its end is also peculiar. The other snake will end in
different ways. We can destroy a snake with a knife, or run away; but our peculiar snake, or
our peculiar dream; dream also comes under that category, ends only in one way, it is called
jna nya. Every mithyavasthu can be destroyed; destroyed again within quotes, only
through knowledge.
So that peculiar category is explained further. svasya jvabhv bhrnty prpta; svasya in
the first line, jvabhv bhrnty prpta third line. So jvabhva means sasra; jva
means a limited individual.
So this limitation, this mortality, this sasra, bhrnty prpta, has come only through non-
enquiry. Only through mis-conception. Only through delusion, because we always take
ourselves for granted. We will enquire everything in the creation, except who am I; that only
we will never ask, because I know "well" who I am! In fact we do not ourselves only very
clearly. Therefore bhrnty prpta.
848
And bhrnti belonging to whom buddhe bhrnty; because of the intellectual delusion.
That is why we say that it is an intellectual problem. So therefore the solution must also be
intellectual solution. And the knowledge is also what: intellectual knowledge. People ask it is
only intellectual. Only intellectual we need; because the problem is intellectual. So
akarcrya makes it clear; buddhe bhrnty, because of the intellectual confusion,
sasra has come to svasya. Svasya means for oneself.
And what type of self. The self is described. drastuhu, which is the witness of all thought; of
everything; why thought; which is skirpasya; ski caitanyasya, nirguasya, which is
attributeless; akriyasya, which is actionless, prathyak bdhaan-antha rpasya; which is of the
nature of inner consciousness and pratvam. nandaha means pra; which is of the
nature of chidnanada rpasya; bdhanandam means chidnandam. And which is the
pratyak; which is the inner essence.
Thus, what is the idea, through intellectual confusion alone, sasra has come for oneself,
which Self is the witness, actionless, propertyless, and of the nature of cidnanda. And
since it is erroneously perceived, it comes under what: na satya; it is not real. Whatever is
erroneously perceived is unreal. Unreal means what: seemingly existent. And seemingly
existent means what: neither it comes under existent category; nor does it come under non-
existent category. It comes under seemingly existent. Existent category is called sat; non-
existent category is called asat; seemingly existent category is called neither sat nor asat, it is
mithya. That is why we have invented a special name for it. Mithya. .
it means; inbetween. According to us, everything other than consciousness is
. Everything other than the observer is . That is why any
amount of analysis of the world, you can never come to the conclusion; world is; and you will
never be able to come to the conclusion: world is not; you cannot say it is; you cannot say it
is not; eternally struggle, we will never be able to. Therefore, the whole life consists of only
two categories; I, the observer and everything else which is . I plus
is life.
And one good thing is what: this mithya world cannot touch me; that is the saving grace,
because mithya cannot affect satyam. Dream cannot affect the waker. Dream robbery will not
reduce the bank balance in the local bank. Therefore, na satya; then why it is not satya;
mh py. When the delusion is gone, nsti. The jvabhva becomes non-existent when the
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delusion is gone. Sasra becomes non-existent when the delusion is gone, because
avastusvabhvt, because it is unreal.
Because it is unreal; unreal means, existence, non-existence category, it does not come
under. Satasat vilakaatvt, avastusvabhvt; means satasat vilakaatvt, mithya svabhvat.
And this we call as end of sasra, exactly like the end of the snake. Even though the other
people will say that the snake has ended, the wise person does not say the snake has ended;
he says there was no snake at all to end. Because if you say snake has ended, it means that
you accept that there was a snake. Therefore he will not even use the word ended. That is
why truly liberated person will not say: I am liberated, because to say that I am liberated is to
accept that I was a samsri. Therefore only na dharm na crth na km na mka,
cidnandarpa iv:'ha. iv:'ham iv:'ham; what a statement you see. akarcrya
says: who said that I have got mka. I did not have banda at all to have mka.
Continuing.

|

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yvadbhrntistvadvsya satt
mithyjnjjrmbhitasya pramdt |
rajjv sarp bhrntiklna va
bhrntrn naiva sarp:'pi tadvat ||197||
So how long will this sasra continue. When will I get mka. Who should decide. Who
should decide. We have said: anything that is error or erroneous is nourished by what: What
is the nourishing food; non-enquiry is the nourishment for error. Similarly, what is the
nourishment of sasra. Non-enquiry. Not attending the class, it means. Non-enquiry is the
nourishment of sasra.
And when will sasra end. When non-enquiry ends; and when will non-enquiry end; when
you start enquiry. And who should start the enquiry. Our tattha? I have to start the enquiry.
Therefore, when sasra should end, when mka should seemingly begin, is in my hand.
I have chosen to nourish the sasra by successfully avoiding vdantik enquiry; and
therefore I cannot blame anyone in the world for the continuation of sasra. Therefore if
you cry in front of the Lord: Oh Lord, do you not have any compassion: do you not have any
eyes, ears, I am suffering; why can't you bless you with mka, if you ask, what will Bhagavn
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say: He Bhaktha, it is in your hands; you are nourshing sasra through your non-enquiry; I
have provided all the conditions for your enquiry; I have made you a human being; (any
doubt); I have made you a human being, I have given you all the tools for enquiry in the form
of abda prama. All these I have given you all these foods; and even I am prepared to
feed you in the mouth also; but you have to swallow. Can I push it inside your throat by a
knife of what? You have to swallow. Therefore akarcrya says, banda is in your hands;
mka is in your hands; you have to decide; I am ready to push you. You have to decide.
Therefore he says: yvadbhrntistvadvsya satt. As long as the delusion continues, so

long the sasra also continues. Another word for sasra is jva bhava from the previous
slka. So the jva bhava continues. What type of jva bhava. Mithy jn vijjrmbhitasya;
which jva bhava is erroneously projected vijjrmbhita, means born; mithya jna means
error. So which is falsely born, which is erroneously born. So that jva bhava will have the
existence only as long as the bhrnti is there and erroneously this jva bhava is born
because of what reason; pramdt, due to ignorance. So as long as there is delusion; so long
will be the existence of sasra, which is erroneously born due to ignorance. Like that you
have to connect grammatically. Like what: he wants to give the well-known example. Because
there is no vdnta without rope-snake. OK.
I was taking a class in Rikesh; some visitor to the Rikesh sram, sat in one of the classes.
And in the whole of the class, I was using the word rope-snake; rope-snake. Because all are
my students; that is why I take the students for the camp, because I can take many things for
granted. At the end of the class he said: The class was wonderful. I do not know what was
wonderful it is; but rope-snake, rope-snake you were telling, you know, what is that. Imagine.
So akarcrya reminds you of that. What is the rope-snake. you know I think. Rope-snake,
it is like the , after listening to the story for the whole night;
Rope snake means when there is a rope in a place, and when sufficient light is not there; you
mistake the rope for a snake. That mistaken snake or mistaken rope appearing as snake is
called rajju-sarpa. It is a very important concept in Vdnta. It introduces the intermediary
category. Therefore he says rajjv sarp. The snake on the rope, the erroneously projected
snake on the rope, exists how long. bhrntiklna va; Its existence is nourished by your
illusion or delusion. Your illusion or delusion. Therefore as long as you sustain your delusion,
so long the snake also will continue there. bhrntiklna va. And the moment you choose.
Suppose you run away from the place, after closing the room and locking it; because it was
in the semi darkness room. Even though you sleep in the neighbouring room, thoughts of
the rope-snake will come in your dream and that you will dream that the snake is coming in
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your room, somehow through the window at least. So therefore any other method you use,
problem is not solved. Better you use the torch light; that is called stra prama. The eye
alone is not sufficient; you also require the stra prama light also. Then you see bhrnt
n; so when the delusion is destroyed; through what: through knowledge and knowledge
alone.
Now tell me, how many means of mka are there. How many paths are there to destroy
rope-snake. how many paths. Karma mrgam, bhakthi mrgam, jna mrgam, yga
mrgam; the snake can go by only one method; rope knowledge; makes the snake
disappear. Mka is only through jna. Karma mrga, bhakti yga mrga for purity of
mind. Several paths for purity; for mka only one path; jna. So through that when bhrnti
is destroyed, naiva sarpa. There is no snake at all, or you will say, there is mithya snake. No
snake or mithya snake, both means the same things. Similarly, in vdnta we say. We say
world is not there; or we say world is mithya. These are the two languages we use. Jagat
nsti; or jagat mithya. Svapna nsti; svapna mithya. When you say jagat nsti, it is
advaitam. Therefore sarp:'pi naiva tadvat. Tadvat means in the same way, sasra also
does not exist in the wake of knowledge.
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071. Verses - 198 to 201

|

||||
svasya draurnirguasykriyasya
pratyagbdhnandarpasya buddh |
bhrnty prpt jvabhv na saty
mhpy nstyavastusvabhvt ||196||

|

||||
yvadbhrntistvadvsya satt
mithyjnjjrmbhitasya pramdt |
bhrntrn naiva sarp:'pi tadvat ||197||
In these verses, akarcrya is talking about the unique status of sasra and only in
understanding this unique status, we will come to know the possibility of mka. If this
unique status is not accepted, mka will never be possible and this impossibility of mka is
known as a defect in the stram and that defect is called anirmka prasaga. And if any
other idea is there with regard to sasra, other than what we say, there will be anirmka
prasaga doa.
And we saw that if sasra has a beginning and an end, there will be anirmka prasaga,
because sasra has beginning and an end, then naturally mka also will begin, which will
mean mka will also end. And you should remember ending mka cannot be called
mka; because by agreement, mka is an exclusive technical term used for nitya phalam
only.
Therefore if sasra has beginning and end anirmka prasaga. If sasra has no
beginning and no end, then also there is the same problem; that if sasra has no beginning
and therefore there is no end, and therefore as long as sasra does not end, mka is
impossible and therefore in the second possible option also, anirmka prasaga.
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Either way you are in trouble. Ubhayata pa-rajju. It is a rope with noose on both sides;
you are trapped either way. In Sasrkt we say, sdhi snta sasra also is not possible,
andhi anantha sasra is also not possible. In sdhi snta sasra also anirmka
prasaga; andhi anantha sasra also anirmka prasaga.
Therefore we should find out an intermediary thing and what is that andhi snta sasra;
a beginningless ending sasra; and this unique sasra is possible only under one
condition; and that is the sasra should be a bhrnti or an error. Any error comes under
this unique category; like the rope-snake or dream, you can never talk about the beginning
of the rope-snake, but you do talk about the end of the rope-snake, wherein the end is put
within quotation and wherein we mean the end is the recognition of the fact that the snake
was not, is not, and will not be.
And in this unique case, what is the unique case, andhi snta case which is an error, the end
can come only in one way, and that is jna. Viddhi ssya sasra. So an author uses
this beautiful word, viddhi ssya sasra; destruction through knowledge. Thus all the
errors comes under kalpitta vasthu, bhrnti vasthu, adyastha vasthu; or akarcrya uses a
unique word: prmik vasthu. aprmik bhavathi bhrnty mhita kalpan; and in which
case we have to gain the knowledge and knowledge will put an end to sasra and when
sasra ends, mka begins we would not say, because we will get into the same trap,
mka seems to begin, which we called the discovery of the ever obtaining mka. Nithya
siddha mkasya anvrithi.
And since the mka does not begin, it is only discovered; there is no possibility of the end
of the mka. Therefore, the jna janya mka alone is eternal. Jnna janya, again 'janya'
within quotes, jna janya mka is eternal and therefore Oh Students, you do not be
frightened, sasra is andhi, but you can put an end to it through knowledge. And that
knowledge I am going to give you, why are you frightened. Without any botheration, please
attend the class he says. So therefore he said: In 197,
yvadbhrntistvadvsya satt,
mithyjnjjrmbhitasya pramdt
bhrntrn naiva sarp:'pi tadvat
When the delusion ends, the sarpa is gone as it were, which is called mka.
continuing.
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|
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anditvamavidyy kryasypi tathyat |
utpanny tu vidyymvidykamandyapi ||198||
Now akarcrya points out that there are two things which falls within this unique
category. What is unique category? Andhi snta category. The andhi snta category,
which is called by the name, kalpita vasthu, bhrnti vasthu, adhyastha vasthu, aprmika
vasthu, anirvchya vasthu, mithya vasthu; so many names.
And you know why there are so many names; some cryas jocularly say: who keeps many
pseudo names; whoever is a thief, who cannot face enquiry, only thief has got so many
different names. Similarly, this world or sasra being a real thief it cannot stand enquiry.
Vicram na sahatya tam yadvat divkaram thyam bhrnthir nirlambha, sarva jna
virdhini.
Vicram na sahatya tam yadvat divkaram. The sasra cannot stand scrutiny. Therefore
being a thief has so many names. Bhrnti vasthu, kalpita vasthu, adyastha vasthu, aprmika
vasthu, anitya vasthu, anirvchaya vasthu, mya vasthu; all the names are there.
And this unique category has got two things; that is two things fall under this unique
category; and what are those two things; Ajna and adhysa; ignorance and error come
under this unique category. Ajna and adhysa come under this unique category.
Therefore ajna is also andhi sntha; error is also andhi sntha; and therefore if
anybody asks where it begins, our answer will be: I cannot say it is existent, I cannot say that
it is non-existent; I can only say it is seemingly existent. Therefore he says: avidyy,
kryasypi anditvam yat. Ignorance and its products; what is that, error, so kryam
means bhrnthi; error. So avidy and its product, that is error both of them are accepted to
be andhitvam. They are andhi.
And while they are andhi, what is their other unique feature. Vidyym utpannya
sathyam. Once knowledge arises, this unique category, once knowledge arises, what will
happen: vidykam vinayati. We have to supply the verb vinayati in this slka, borrowing
from the next verse. Avidykam vinayati. Avidykam means what: both the ignorance as
well as the error ends.
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Normally what is andhi is anantha, which is what we know; or normally what has a
beginning has got an end; that is what we know. We are generally acquainted with these two
categories; but this unique category, andhi api, even though it is andhi; andhi means
what; it is not beginninglessly existent; andhi does not mean beginninglessly existent;
andhi means that whose beginning cannot be talked about because on enquiry it
disappears. dhitvyam or dhi vasthum na sakyat yasya; that is the meaning. Even though
andhi, even though they are beginningless, vidykam, avidy kryam; vidyakam means
avidy kryam. So this product of avidy; and what is the product of avidy; sasra, the
entire sasra which is a product of avidy, vinayati. Therefore what you require is
knowledge, knowledge, knowledge and that is why all the upaiads say that other than
jna: thamvam Vidvn amrutha iha bhavathi; na anya pantha ayanya vidyat.
One crya tells somewhere: Suppose the rope-snake is there; and you are frightened;
therefore you take a long stick, if it is a small stick, you will have to go near and then you will
know that is this thing. So you are so much frightened; so take a long stick and you are
going on hitting; with the snake die; No. And another person calls the Irula people. Have you
heard of irula tribe. They are supposed to be snake catching tribe. And they come with all
the special stick and all. Can they catch the rope-snake. Another person comes with the
magudi and sings ,; will the rope-snake dance and go
along with him? Nothing can happen. Only way of destroying that snake is jna, jna,
jna. Now tell me how many paths are there, for removing our snake. There is only one
path; which is not path. It is only wisdom.
And therefore akarcrya says here andhi api vidyakam vidyya utpannya sathyam
vinayati. And suppose a person says I have knowledge but sasra is not gone, we will say,
you do not knowledge. It is like saying that there is only rope; I have understood; but I am
worried; snake has not gone. How is it? I have understood that there is only rope and no
snake; I have understood well, because your teaching is wonderful; I have told you, you
know, therefore you add a feather to the cap of the teacher; I have very clearly understood
that there is only rope; snake is not there; not there; but my only fear is that if that snake
bites? That fear. So the teacher has to hit his head against the wall and again teach. So
therefore jnan sati mka. yathi mka nsti, jna nsti. And therefore vidyya
utpannya satyam vidyakam sasra satvam vinayati.
Continuing.
|
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||||
prabdh svapnavatsarva sahamla vinayati |
andyapda n nitya prgabhva iva sphuam ||199||
So the same idea is further clarified in this verse by giving an example. I gave rope-snake
example; not I, akarcrya himself gave, rope-snake example, in verse No.197. In this
verse, he gives another alternative example, and that is dream example.
Because in rope-snake example, the confusion is an objective confusion; with regard to a

rope which is outside and which is different from me; whereas in the dream example, the
confusion is subjective confusion: I lose sight of myself as a waker who is lying down
comfortably on the bed. And I mistake myself to be someone else; who is persecuted by a
dream which is not there at all. And not only I am persecuted by a seemingly existent dream;
and that dream is so powerful and tangibly realistic, that it can continue sometimes even
after waking up. And therefore rope-snake example they give initially and later they improve
the example by giving the dream. Of course the dream example is also not perfect example;
remember, there is no perfect example. Perfect example will be what; perfect example will be
the original only. So therefore never look to equate the sasra and dream, in all respects.
In all respects, no example will fit in with the original. Therefore we need not attempt to see
the differences; the differences are there between dream and sasra but our aim is to
understand the similarity.
And what are the similarities. It is a subjective confusion. It is a seemingly existent thing; and
it disappears in the wake of knowledge. These are all smanya dharma between upamna
and upamya. Whenever an example is given, the student's attempt should be see the
common feature between the example and the original; he should never probe into finding
the uncommon features. Not because uncommon features are not there, they are there, but
that is not the focus in giving the example. Focus is in what: in seeing the common features.
And what are the common features. You cannot talk about the date of birth of the dream
individual, because he is not there to have a date of birth. So therefore akarcrya says:
prabdh sati. On waking up; on discovering oneself as the waker; prabdh sati, sati
saptami, sarva vinayati. So the entire sasra disappears, the entire sasra perishes;
sarva, sarva refers to sarva dvaitam, sarva jagath, vinayati; how, saha mla, along
with the ignorance. So sarva refers to the error. The whole superimposition perishes along
with the cause of superimposition, viz., ignorance.
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So adyaa ajnnna saha vinayati. So the entire sasra perishes. And here only you
should remember the difference between sasra na and svapna na. Sasra n or
dvaita na of the dream, the dream will disappear from our experience itself. On waking
up, the dream will disappear from our experience itself, but in the case of sasra, the world
experience will not end; that is the difference between dream and this prapaja.
In the wake of knowledge, the world experience will not end, but in the wake of knowledge,
world as a separate entity; that error ends. Just like the knowledge of wood, puts an end to
the separate existence of the desk, the knowledge of the gold will put an end to the separate
existence of the ornaments. So there is an end to the sasra as a factually existent thing;
but there is no end to the world as an experiential thing. This is where we should know to
what extent a dream example should be extended; to what extent it should not be extended,
we should know.
Therefore it is better to know what are the common features and it is better also to know
what are not the common features. Otherwise we will keep on extending to other
uncommon features and find fault with the example.
Therefore svapnavatsarva sahamla vinayati. Therefore what is this sasra; it is andhi

api idam nityam no bhavathi. So this sasra or dvaitam comes under the unique category;
and what is that; andhi api, it is andhi, but nityam na bhavathi; double negative; it is not a
nityam; nityam no bhavathi; it is not permanent means what: it is impermanent.
Impermanent what word I used; sntah. Therefore andhi snta is sasra.
And according to vdnta, the entire matter comes under this category. Consciousness
alone is andhi anantha and entire matter comes under this unique category and what is
that: it is andhi snta, which means on enquiry, matter does not exist at all. How difficult
vdnta, you can understand.
All the time we are dealing with matter, matter, matter. So this book is matter, this is matter,
you are handling matter all the time. In fact you have never handled Conciousness. Have you
ever handled consciousness. Have you ever gone to the Kamdnu market and picked up a
kilo of consciousness? So what we are handling all the time, the Upaiads says; it never
really is: and what we never handle, the Upaiad says: that alone was, is and ever will be.
858
Therefore if the student faces difficulty it is understandable. It is an allowed difficulty; that is

why Gurus have got more compassion, because vdnta is doing a mysterious thing; what;
that which is ever available, it says it is not there at all; and what is never available, that alone
exists.
And therefore matter is error; consciousness is truth; this is vdnta. Brahma satyam, jagan
mithya, jv brahmaiva na para.
After saying matter is error and consciousness is truth, Vdnta says you come under which
category in the end; after completing that; there is a doubt Svmiji, which category I will
come under. We say matter is error; consciousness is truth; and you fortunately belong to the
consciousness category. That is why I am able to address you. I do not address the chair. So
therefore, andhi api idam no nityam. Idam anityam sntham.
And the logicians, the trkika people, they have got difficulty in accepting this unique
category. And therefore akarcrya gives an example, which belongs to their own tarka
stra, because everyone should be given an example belonging to his field. If you teach a
cricketer, you teach the entire vdnta, with the help of cricket. So therefore the stump also
made into some kind of satva rja s tamas, something; Somebody gave that. Cricket Vdnta.
If you are a tennis player, in tennis language. Therefore in the tarka stra the student has a
doubt, through a tarka stra he has to give an example.
akarcrya says you have also a category, which will come under andhi saanta. Whether
I am accepting that category is not a different thing, you have got such a concept. I want to
give only an example which you have.
And what is that: He says prg abhva. Tarka stra is a very interesting stra. And it talks
about abhva a lot. Abhva means what; non-existence. We talk about a lot about existent
thing; tarka stra talk a lot about non-existence. And they categorise the non-existence itself
into four; we will divide what exists. Now the abhva they divide into four categories.
Remember all these things we do not accept in Advaita, but we are only giving an example
based on their own concept. And what are those:
He says: One type of non-existence is prior-non-existence. The non-existence of an object

before it is created. For example, the prior non-existence of a pot, before the pot is made. In
Sasrkt it is called prg abhva. Then four types he says.
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The second type of non-existence he calls: pradvasa abhva, the non-existence of the pot
after it is destroyed. In English, posterior non-existence. In Sasrkt, pradvasa abhva, or
dvamsabhva.
Then the third type of non-existence he talks about is: atyanta abhva; total non-existence
of a thing which is never created or destroyed. It is absolutely non-existent. Therefore it is
never created; and therefore there is no question of destruction also. Because prior non-
existence is possible only when it is creatable; posterior non-existence is possible when it is
destructible. But the total non-existence is of something like a square circle; or rabbit's horn;
etc. they give several examples; hot ice; these are all atyanta abhva; totally non-existence.
And the fourth type of existence, they talk about is: annya abhva, which ultimately means
difference between two things. The difference between two things they present as anonya
abhva ha. Table is different from chair. In Tarka stra, they present it as the table has the
non-existence of chairness. Chair is different from table; how do they present; chair has the
non-existence of table you cannot say; but tableness. Ultimately, table is not chair, chair is
not table. Any way we need not to get into that. Our name is not tarka stra.
They have this prg abhva, pradvasa abhva; annya abhva and atyanta abhva. And
thereafterwards they describe the nature of each one.
The first one is prg abhva and they say that the prior non-existence has no beginning at
all. The prior non-existence of the pot has no beginning at all, whereas the prior non-
existence of the pot will end, when, the moment the pot is created; prior non-existence ends.
The pot was not there from when onwards? from yesterday or day before yesterday? Before
the first rocket was created; the first rocket was non-existent; from when onwards; andhi.
But it ends when the first rocket is created. So prg abhva is andhi snta. In fact this alone
is relevant for us. The other three are not relevant; but to just complete our discussion, they
say that pradvasa abhva, pradvasa abhva, what is that; posterior non-existent has a
beginning. When does it begin; when the pot is destroyed; the posterior non-existence
begins and thereafterwards they say, the posterior non-existence is eternal, because once the
pot has ended; you can never create the same pot. You can create a similar pot; very very
careful; tarka stra people are very careful; you can create a similar pot; but that particular
pot is gone for good; it is never created again; and therefore it is what: the posterior non-
existence is eternal.
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So what is the difference between prg abhva and pradvasa abhva. Prg abhva is
beginningless but with an end; pradvasa abhva is with a beginning but it is endless. So to
put in Sasrkt; praag abhva is andhi sntah; pradvasa abhva sdhi antaha.
And what about the atyanta abhva and annya abhva. It is andhi and anantha. It is
beginningless and endless; two things are eternally different. So annya abhva is also
eternal and the non-existence of square circle is also eternal; therefore andhi anantha.
But I do not want to focus on the other things, because the relevant topic is what:
akarcrya uses the word: prgabhva. Oh Tarka stri; you yourselves have a unique
category and what is that category: andhi sntah; if you can introduce a praag abhva a in
your stra, which is andhi sntah; why can't I have a mithya vasthu in my stra, which is
andhi sntah. Therefore do not complain against me.
Therefore he says: prg abhva va; like the prior non-existence, mithya vasthu is andhi api
nityam no bhavathi. It is never eternal. sphuam; akarcry says: it is very clear, at least
for him! it is very clear. I think for students also it is clear.
Continuing.
|
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andrapi vidhvasa prgabhvasya vkita |
yadbuddhyupdhisambamdhtparikalpitamtmani ||200||
And incidentally you should remember we do not accept the tarka stra's concept of four
types of abhva. We do not accept this division and these categorisations, etc. and is
strongly refuted, when we are in the context of refuting tarka stra.
But here our aim is even though we do not accept that, you have accepted a unique
category of andhi snta prg abhva and if you can accept this peculiar praag abhva, why
do you say my concept is unique. If you can accept this concept of andhi saanta in your
stra, what is wrong in me having this andhi saanta; it is certainly possible. This is called
abhyuptya vda in the stra.
Abhyuptya vda is accepting a concept of the opponent, temporarily for the sake of
communication, as an example. Accepting the concept of the opponent, temporarily, for the
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sake of communication as an example because it works for him; because he has such a
concept. Just like we use a language for the child. The child knows the food as ammmam or
mammum or something. In every house the child has a language; mother uses that
language, that language communicates with that child. And what is the name of that:
abhyuptya vda. It is very often used in the stras; not that we accept this categorisation.
Therefore akarcrya says here that andrapi vidhvasa prgabhvasya vkita. Even
though prgabhva is beginingless, the vidhvasa, the end of the prgabhva is the
kitha, is accepted by, conceived by you, in your stra. prgabhvasya andrapi
vidhvasa means sntatvam, the end of it is conceived by you in your stra and what is
difficulty in what you receiving my teaching.
And then he is extending that to sasra also. So the second line, extending the same
principle: what is sasra; buddhi updhi sambandht, tmani jvatvam parikalpitam.
Jvatvam, we have to supply, in this verse, borrowed from the next verse. So jvatvam
parikalpitam, jvatvam means sasra; duality; mortality; finitude; division; all these words we
can use. Jvatvam is tmani parikalpitam; is falsely superimposed on oneself; like the dream
duality. Because of what? buddhi updhi sambandht, because of the vijnaaya ka
sabanda. Because you should remember, the whole topic is a diversion in the context of
vijnaaya ka, which diversion started from verse No.189 I said. The whole thing is
diversion topic, which goes up to 205; our primary topic is vijnaaya ka and we are
going to soon enter nanda maya ka; but in between akarcrya wants to show that
the sasra is born out of the confusion between the vijnaaya; otherwise called by
another name, ahakra and the real tma.
And therefore he says: buddhi updhi sambandht; because buddhi updhi; even the word
updhi I have explained before, it is a technical word. Therefore buddhi updhi means the
inferior-I; ahakra. So because of the proximity of the inferior-I; there is the transference of
finitude upon the infinite-I. So jvatvam is tmani parikalpitam, is superimposed on tma.
And this parikalpitam is also like what: praag abhva ha iva, andhi snta. prg abhva like
it is; andhi snta. What is that; jvatam, finitude, limitation, division, duality, like the dream
duality. And therefore what: just prg abhva will end, similarly jvatvam also will end in the
wake of knowledge. How; he is going to say:
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jvatva na tat:'nyastu svarpa vilakaa |
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sabandastvtman buddhy mithyjnapurasara ||201||
So in the previous slka, the word yat is there; that we have to add here; yat jvatvam; that
jvatvam or sasra which is superimposed on the tma erroneously, falsely superimposed
on the tma, is really speaking unreal. It is really unreal or unreally real; whatever you put and
instead of using the word unreal, akarcrya uses another word. What is that? I will clarify
through the example.
To point out that this snake is unreal, it is not really existent, I say that there is no substance
called snake, there is no substantial snake different from the rope. That is another way of
presenting. You say mithya. You say it is seemingly existent. Or you put it in another
language. That snake is svarpata vilakaa bhavathi. It does not substantially exist
different from the rope. Why because the substantiality of the snake belongs to what:
belongs to the rope. The substantiality of the dream belongs to the waker. The substantiality
of the desk, belongs to the wood; the tangibility, the perceptibility, the utility; all these things
belonging to the desk, belongs to the wood alone, vcharambana vikhro namadyam.
Similarly he wants to say that the substantiality of matter belongs to consciousness. Normally
we think that matter is substantial and consciousness is not substantial. Vdnta is
throughout ulta. Vdnta says the only substance in the creation is consciousness. Just as
the scientists say that matter is nothing but energy. Therefore there is no something called
matter at all. Energy in motion is matter. Therefore really the tangibility belongs to the
energy alone. Because matter is a nma for energy. Similarly we say matter is a nma for
consciousness.
And consciousness alone is the substance. Therefore he says: tataha svarpa vilakaa,
anya na bhavathi. So the jva is not a substance distinct from the consciousness. Jva is not
a substantial entity innately different from consciousness. Jva is only a seemingly finite
entity, it does not exist separate from consciousness, which is the only substance. Therefore
mistaken rope is snake. Mistaken consciousness is matter. Mistaken I, the tma is the samsri
jva. Therefore change the mistake; you are free. Preserve the mistake. You can continue to
cry. If you love crying, drgha aumn bhava; continue. Therefore what is vdnta. A mistake
correction. With regard to whom. Oneself. Therefore he says: tmana buddhya sabanda.
The connection of tma with buddhi, which is another name for jvatham. Adyaa,
confusion. So the connection of the tma with buddhi; connection in the form of adhysa; or
the jvatvam is mithya jna purasara, is because of mithya jna, false notion,
erroneous notion, wrong understanding. So tmana, tma means higher self. Buddhya,
buddhya is vijnaaya ka, the inferior-I. So this connection with inferior-I and the duality
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and the jvatvam; all of them mithya jna purasara, means mithya jna janya. It is
caused by error, false notion. And therefore gain knowledge and be free. Those details we
will see in the next class.
Hari Om.
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072. Verses 201 to 204
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andrapi vidhvasa prgabhvasya vkita |

yadbuddhyupdhisambamdhtparikalpitamtmani ||200||
jvatva na tat:'nyastu svarpa vilakaa |
sabandastvtman buddhy mithyjnapurasara ||201||
As an answer to the question by the student, the teacher is talking about the unique nature
of sasra, and that unique nature, andhi, being caused by the beginningless ignorance,
and still it is subject to end in the wake of knowledge. And this sasra is nothing but jva
bhva; jva bhva, the status of being jva. Jvatvam or finitude is sasra.
And this finitude akarcrya had pointed out, originally belongs to vijnaaya ka
alone; which serves as a secondary-I; with the help of reflected consciousness. Thus
vijnaaya with the reflected consciousness is the secondary-I; which is ahakra, which
is karta, bhkt, pramta, which one travels from one arra to another, this vijnaaya is
secondary-I. And behind this secondary-I, there is the primary-I; the original-I, called the
tma.
And what happens is this limitation of the lower-I; the secondary-I is falsely transferred or
apparently transferred to the original-I. And this transferred finitude is called jva bhva.
This transferred limitation is called jva bhva; and this transferred kartrtvam, transferred
bhktrtvam, transferred plurality; the transferred travel; all these put together, we have got a
technical name, jva bhva.
And this jva bhva is andhi; but this jva bhva will go away; once I clearly own up that I
am the original consciousness who is not limited by the body or mind; who does not have
plurality and who does not travel from body to body; this one, one has to own up. There is
nothing wrong in using the intellect to own it up; we use the intellect to own up our nature.
But in the owned-up nature, the intellect is not included. We use the intellect to own up our
nature, but in the owned-up nature, the intellect is not included, like the example I gave you.
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When I say I am happy, to make the statement, I use my mouth, but in the I which is happy,
the mouth is not included, because, happiness is the nature of not the mouth, but it is the
nature of the mind.
Similarly, to say that I am consciousness, to claim that I am consciousness, I use the intellect,
but in the I that I claim, intellect is not included. And this is called the lakyrtha-I; the
secondary meaning of the word-I and what is the secondary meaning of the word-I; the
consciousness excluding the intellect. I exclude the intellect at the cognitive level in
understanding, but I use the intellect for claiming that fact. And therefore by claiming this
fact, the superimposed jva bhva is disclaimed, which is called mka. And that is what is
said here, buddhi updi sambandt parikalpita tmani jvasvam. So jvasvam is only
apparently transferred because of the buddhi updhi. Buddhi, remember, is the ahakra,
the lower-I, along with the reflection. Buddhi refers to vijnmaya ka, because that is the
topic here. Even though this jvatvam is transferred, there is no separate entity called jva. It
is like when a person says there is a snake, snake is not a separate substance, snakeness is
superimposed on rope which is the substance. But even though the fact is that snakeness is
superimposed for an ignorant person, he does not see snakeness; but for him there is a
substance called snake. So the 'ness' which is an apparent superimposition, creates a second
entity as though: we say that there is snakeness but we say that there is a snake. But what is
the fact. There is only snakeness. Upon what, the rope, which is the substance.
Similarly, Vdnta says: jva seems to be a finite entity like snake, but there is no entity
called jva; there is only jvatvam; jvahood which is there; and that also what: just as
snakeness is falsely seen on the rope. Similarly jvahood is apparently seen upon the tma.
And therefore he said: jvatam svarpa vilakaa nsti. There is no independent reality for
jva or jvatvam separate from tma. Just as there is no independent reality for sarpa or
sarpatvam separate from rope; but for the ignorant person, sarpa is a substance. And that is
why he is frightened also.
And therefore he says: svarpa vilakaa; other than the higher-I, there is no lower-I with
distinct reality or substantiality. And how does this come into being. sambandhastvtman
buddhy mithyjna purasara, and this sabanda of the transferor-transferred
sabanda. What is the relationship here; one lends the attributes to the other. What has lend
the attribute to the other; the vijnaaya kosa has apparently transferred its finite to the
higher-I; and because of this transaction, there is a sabanda. Exactly like what: sabanda
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between the red flower and crystal. And what is the sabanda; the red flower has apparently
the redness to the colourless crystal. This is the sabanda called updhi-upahita sabanda.
Transferor-transferred sabanda; not the real one; apparent transferor-apparent transferred
sabanda.
And this sabanda, between tma and buddhi; tma is upahitam and buddhi is the updhi; I
hope you remember these two technical words; updhi and upahitam. This updhi-upahitam
sabanda, between the tma, the higher-I; and buddhi, the lower-I,
is mithya jna purasara; is an erroneous relationship. It is not that the colour has come to
the crystal. If the color has actually come to the crystal; then you have to bring the crystal
and wash off the colour. So it is not a real transfer. In Sasrkt it is called adhysika
tdtmyam; not vsthavika tdtmyam. When a red object comes into contact with the cloth
and the colour is really transferred, it is called vsthavikam. But in the crystal it is only
seeming transference. Therefore we call it adytmikam.
And that is conveyed by akarcrya here; by the expression, mithya jna purasara. It
is erroneous; means I think I have got the limitation and I have to work to remove the
limitation. And if I know the finitude is falsely transferred, what should I do to remove falsely
transferred finitude; what should I do.
To remove falsely transferred finute; do one has to do sdana or what? Understanding that it
is falsely transferred is enough. And that is why you need not say: Svmiji I know my
impurity is false; but tell me how to remove it. If I know, it is false, it means it is not there; and
therefore I was pure, I am pure, and I ever will be pure. That is why wisdom is stressed,
because the problem is one of error and error is an intellectual problem and therefore the
solution also has to be intellectual alone.
Continuing.
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vinivrttirbhavttasya samyagjnna nnyath |
brahmtmaikatvavijna samyagjna rutrmatam ||202||
So in the previous verse, akarcrya said sasra is false; it is erroneously seen; it is false;
and anything false will go away only by right knowledge, because anything false is born out
of ignorance and whatever is born out of ignorance will go away by only knowledge.
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And therefore akarcrya says here tasya vinivrtti samyak jnna bhavathi. Tasya
means what: jva bhvasya; adhyasya jva bhvasya; adhyasya sasrasya mithya jna janya
pariscdasya; the finitude caused by error; will, vinivrttihi; will go away; its removal; its
destruction, tasya sasrasya samyak jnna, is only by right knowledge. So therefore it is
instantaneous. So knowledge itself if gained properly, the sasra is gone instantaneously.
samyak jnna bhavathi; and na anyatha.
This is also important. akarcrya does not say, knowledge is one of the paths to remove
sasra, he does not say. He says: knowledge will remove sasra and knowledge alone
will remove sasra. Knowledge alone with remove sasra; na anyatha. Na anyatha means
what; not by any other method.
Then the next question is: what do you mean by samyak jna. So right knowledge
removes sasra; I am ready to accept, because any error by right knowledge. So what do
you mean by right knowledge. akarcrya defines here, brahmtmaikatva vijna. So
jvtma paramtma aikya vijna, the knowledge of the oneness of the consciousness in
the individual and the consciousness in the samati; the total. All the other jvs in the world,
put together is taken as samati vara. All the jvs put together is seen as one samati; or
virt; and this virt has got consciousness; and when I say; it is your body, that man's body,
this man's body; that body, that body; all the bodies put together; also has got
consciousness. That consciousness is called paramtma.
And what is jvtma; consciousness behind the individual body is called jvtma and what is
right knowledge; there is only one consciousness which is behind the individual body as well
as behind the macro. So brahma-tma ekatvam.
And this vijna that there is only one limitless consciousness and that consciousness I am,
iti vijna, this knowledge alone is called samyak knowledge. This is called right
knowledge. Until this knowledge comes, there is no freedom from sasra. Samyak jna
and who says so: akarcrya does not want to say that I say so, because again there will
be problem; and each one saying that it is my opinion, etc. my opinion.
So in the tradition we have accepted one Supreme court; what is that: rutrmatam. It is the
teaching of the upaiad; the scriptures. So this is the matam of stika.
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The difference between stika and nstika is: stika have understood that intellect cannot
arrive at the reality. The intellect cannot study the creation and arrive at the reality. Intellect
means what: all the sciences; physics or chemistry or biology or anything. They are all
intellectual sciences; they cannot arrive at the reality independently. In Brahma stra, an
exclusive stra is there; logic and science can never arrive at the finality of truth. Na tarka
aprathina.
And therefore we should have an additional factor to assist our study and that additional
factor should be non-intellectual factor; and what is that: stra pramam. We do not say
stra alone, but we say stra and logic. stra assisted by logic.
And that is why we have got two types of logic; stra unassisted logic; it is called dry-logic.
kvala-tarka and the other is stra-assisted logic and logic-assisted stra; and the logic-
supported by stra is called samyak tarka.
And having accepted the limitations of the logic, the one who introduces stram also; not
by giving up logic; but in addition to logic; such a person is called astika purua.
And for the stikas, samyak jna rutrmatam; this is considered to be the samyak
jna. That is why I gave the example, when I want to look at my face, eyes are useless.
Because with the help of eyes, I can never see my face, and therefore if I am stika; what
should I do; eyes are not enough; I should require a mirror also. And I do not feel it bad to
use the mirror when I want to look at my eyes; but suppose I say: mirror alone is sufficient;
that is also not correct; I should have a mirror and in addition to the mirror, I should have
eyes also. Eyes alone without mirror useless; mirror-alone without eyes. If a blind man uses a
mirror; what is the use: "You only told that mirror is necessary"; I told that mirror is necessary,
he should have the eyes also.
Similarly a person who uses intellect alone, he has got the eyes but not the mirror; the one
who uses the stra alone, he has got the mirror but not the eyes; the one who uses both the
stra and the intellect, he has got both the mirror and the eyes. And that is why it is
beautifully said:
yasya nsti svaya praja,

stram tasya karthi kim;
lochanbhyam vihnasya,
darpana kim karishyathi.
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The one who uses the stra without using his rational intellect, stra cannot help him; just
as a person who uses mirror without having the eyes, mirror also cannot help. So the one
who uses logic and stra is called stika; and for stikas, what is right knowledge, Brahma
tma ekatva vijna.
Continuing.
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tadtmntman samyagvivknaiva sidhyati |
tat vivka kartavya pratyagtmasadtman ||203||
So what is the means of getting this samyak jna. Samyak jna has been defined as
Brahma tma katva vijna; Brahma means Brahman, the infinite reality; tma means the
self, myself, I. Therefore Brahma tma ekatva vijna means that I am the infinite reality.
Now as even we hear it is not acceptable to us because according to me, I am the finite
body; finite mind, and as long as I am holding on to the idea that I am the finite body-mind
complex, I can never claim that I am the infinite. Therefore my very idea regarding I should
change. Unless there is a conceptual change without regard to myself, unless I have got a
cognitive change with regard to myself, I can never claim that I am Brahman and therefore it
requires what: I should question who am I.
And if I am the body it is impossible to claim that I am infinite, if I am mind, it is impossible

to claim that I am infinite; and therefore the enquiry should lead to the knowledge that I am
someone different from the body-mind-complex and what should be that knowledge. I am
the consciousness-principle, which is the infinite reality.
But even if I come to know that I am the consciousness principle, that is not sufficient;
because I may take consciousness as a property of the body. If consciousness is a property of
the body; then consciousness can never be infinite, because property will be where, where
will be the property, wherever the substance is, there alone will be the property. If
consciousness is a property of the body, then wherever the body is, consciousness. Like the
orange colour of the cloth; where it will be; wherever the cloth is the orange.
Therefore it is not enough that I know that I am consciousness, I should also know
consciousness is: go back to all the lessons: Consciousness is not a part, product or property
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of the body, consciousness is an independent entity which pervades and illumines the body;
consciousness is not limited by the peripheries of the body; consciousness survives even if
the body and the brain perishes and the surviving consciousness may not interact through
the body, but non-interaction is not non-existence.
This definition of the consciousness should be kept ready. That should not be forgotten by
that time. Keeping such a definition of consciousness, I should own up that I am such a
consciousness, who am incidentally functioning through the body; but who is not limited by
matter. I am the consciousness unconditioned by matter. This knowledge is very important. I
am the consciousness who am neither conditioned nor limited by matter. Some of the
scientists do make such statements. Say consciousness does not come under the physical
and chemical laws. Consciousness cannot be located. Consciousness is not influenced by
physical and chemical activity.
And therefore consciousness is not available for scientific study: said by Max Planc and Prof.
Vald. There are some scientists who have somehow self-intuitively; that consciousness is not
subject to the physical and chemical laws and their influences.
It is there, it is experienceable; but it does not come under any study; and he says: we have to
resign to this fact. Who says: some of the scientists. I would not say: all the scientists. but
some of the scientists say that.
And therefore just as space: Vidyranya gives this example, in the space there lot of things
floating; but the space itself is not affected by whatever floats in space. Similarly
consciousness is like space, everything happens in it; but itself is not affected; asagha;
asagha; asagha puna puna. This knowledge is required.
So what is the knowledge: I am consciousness, different from the body, which is called tma
antma vivka. This is the first stage; and once I know that I am distinct consciousness, then
I can claim my all pervasiveness. I gave you the example, if the light shining on the light is
taken as the property of the hand, light will be limited. If it is understood as a distinct entity,
then I can teach you that light is not only on the hand; but light is beyond the hand also. You
recognise the light on the hand, but you do not recognise it beyond the hands; I should take
out of your mind; the notion that it is part or property of the hand; therefore I have to spend
most of my time, in teaching you that light is distinct; light is distinct. I cannot pluck light
away. It looks an infinite part of the hand; it is distinct.
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Similarly, tma antma vivka is the toughest part of vdnta; in which I have to claim that I
am the consciousness which is a distinct entity. If that part is clear; thereafterwards the next
part is very very easy: What is that: the limitations of the body; therefore, do not belong to
me. Not located.
And therefore I am unlocated consciousness and therefore I am limitless consciousness. The

word limitless alone is indicated in Sasrkt by the word Brahman.
So independent consciousness is first step. Limitless consciousness is second step.
Independent consciousness when you say, the word tma is used; limitless Conciousness
when you say, we bring in the word Brahman. Without coming to the tma stage, you
cannot come to the Brahman stage at all. tma stage means what: independent
consciousness. Brahman stages means what: limitless consciousness.
And therefore akarcrya says here: tatu sidyati; tatu means what: right knowledge which
was defined in the previous slka, samyak jna, that is referred to by the pronoun tatu, so
the first word tadtmano, how should it be split; not tad, but it should be tat, tmantmano;
so tad means right knowledge; siddyati; takes place, the right knowledge takes place or
arises; vivkna va; only by discriminating between consciousness and body, which is the
toughest part and consciousness is mostly taken as a phenomenon in matter; an electrical
phenomenon in brain; a neurological disturbance in the neurons; these are all the different
theories of consciousness.
And if you are going to define consciousness as a neurological or cellular phenomenon,

when the cells die; thereafterwards consciousness is also gone. This is the maximum that
logic and science can arrive through experimentation and study; but Vdnta has got a
totally different concept.
What is that: consciousness is there, even before the evolution of brain. The brain
phenomenon can manifest consciousness, brain phenomenon cannot produce
consciousness; this is the vdantik teaching. Just as the hand can make the light visible; in
the absence of the hand, light here is not visible to you; when I put the hand, the invisible
light has been made manifest. Manifestation is not production.
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Similarly, according to vdnta, consciousness can be manifested by matter, manifested by

brain; manifested by neurological phenomenon, but it cannot be produced. But they want to
prove it scientifically, but what we say is: it is impossible.
And therefore, the strik derivation; therefore what should we do; vivkna; by enquiry; and
enquiry requires two things; what is that. Neither pure stra nor pure buddhi; but buddhi
plus stra put together. Mere buddhi means that it is scientific study; that we do not
approve of. If they say that we want to do scientific study, we will do namaskra and come
away and wish you all the best.
We are addressing those people who are willing to include stra in addition to buddhi or
logic and that is called stra vicra. Not an experimental scientific study; but it is stra
vicrah; that is called samyak vivkna.
And when you do samyak vivka, stra clearly says: consciousness is eternal. Nahi dru
drst viparilopo vidyte avinitvt. The consciousness of an observer never dies. The
observer may die; but the consciousness itself does not die; like the bulb may go away; but
the electricity does not go away. Bulb goes away; light also goes away. That is called death.
But the electricity does not die. Similarly, consciousness does not die.
Iti samyak vivkna; by the help of the stra, discrimination has to be done between what
and what; tma antman; between consciousness and the body; matter; between
consciousness and matter. Between spirit and matter.
And therefore what should you do; we have to go step by step. Sasra will go by right
knowledge. Right knowledge will come only when you discriminate between matter and
spirit; tma and antma; and therefore what should you do; better start from tma antma
vivka; paja ka vivka.
Therefore he says: tata; therefore. Therefore means wherefore; since discrimination alone
produces knowledge, right knowledge, therefore, vivka kartavya, kartvya; discrimination
should be done; discrimination means enquiry; between what: pratyagtma asadtman;
pratyagtma means the real self; i.e. the higher self; and asadtman; the false self; the
unreal self; or the unreal-I. What is the unreal-I; body is unreal-I; mind is unreal-I;
vijnaaya ka is unreal-I; what is the real-I; pure consciousness is the real-I. So unreal-I is
the antma.
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So pratyagtma asadtman madye; vivka kartavya; with the help of what; repeated you
should remember; both buddhi is required; because there is one set of people who say
buddhi is not required; we have to transcend the buddhi; you have to leave the buddhi, etc.
and why purifying the buddhi and all.
So buddhi is extremely required; because knowledge comes, buddhi alone has to come;
ignorance is a problem of buddhi; error is a problem of buddhi; therefore the till moment,
buddhi is required and not only until one gets knowledge, when guru teaches his disciples,
buddhi is required or not?; If the guru teaches without buddhi and the student also
studiously takes notes on it; and that too will a thinking iya take notes; therefore buddhi is
never suppressed, buddhi is kept alive all the time.
And some people emphasise stra and leave out the buddhi; and there are some people
who emphasise the buddhi and they give up the stra. They say stra; why should I accept
the stra; it is by some ries when they were unemployed, they wrote something. Their
attitude towards stra is different; therefore I should tell what is the difference between
stra and all other books.
We do not take stra as the invention of human intellect. Anyway I do not want to get into
that. stra has got a different status; it is not a product of human brain. If stra is a
product of human brain; we can also produce another stra. We do not look up stra as
the product of human brain and therefore a non-human product stra is also important.
Thus buddhi plus stra; ravaam plus mananam; ravaam is stra-oriented; mananam is
buddhi-oriented; both ravaam and mananam should go hand in hand.
akarcrya discusses very elaborately in Brahma stra, second stra; Janmadyasya yata;
very clearly discusses the role of stra and also the role of buddhi; because there are some
philosophers called trkiks. They hold on to tarka and they do not take stra into account.
There is another philosophy called prva mmsaka; they hold on stra and buddhi they
lose sight of. akarcrya says: both are extreme. An intelligent thing is take the help of
stra and take the help of buddhi; like what: to see the eye use the eye also but intelligently
use the mirror also. And therefore vivka stra buddhi saha na vivka kartavya.
Continuing.
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jala pakavadatyanta pakpy jala sphuam |

yath bhti tathtmpi dbhv sphuaprabha ||204||
So here he wants to give an example. How knowledge will give clarity with regard to oneself.
And what is the example.
He says: suppose there is a reservoir of water like a tank or a lake; any reservoir of water; and
there is the green moss covering that water; pi; the moss is covering the water; and as long
as the moss covering is there, you cannot the water very clearly; whereas the moss is
removed, the water can be clearly seen; and he gave this example before also. The water
example. That you are thirsty and you do not water is there and when you remove the moss,
the pure water is there and when you drink the water, the thirst is gone. Similarly here what
is water. Water is the tma svarpam which removes your thirst, your suffering; thirst for
what. Thirst for pratvam. I am lacking many things in my life. So therefore pratvam or
fulfilment is lacking in my life; and therefore I am thirsty and I am seeking that pratvam
everywhere, without knowing that, that thirst can be quenched from the tma which is
pram. But I do not drink the water now, because the water is covered by the moss.
Similarly with regard to my pratvam, what is the moss covering. My misconceptions
regarding myself. My erroneous notions regarding myself. Every notion is pi. I am father, I
am mother; I am husband. According to vdnta, you are not father, you are not mother,
then you are what: cidnandarpa, shivha shivha. Therefore fatherhood is a
misconception; motherhood is a misconception. All these are confusions. Remove the pi;
there you remove the pi by the hand, but here it is removed by knowledge. So once the
knowledge removes the self-confusion, self-conclusions, then I can quench my thirst; aha
pra; aha udda; aha amara; immortality we seek. You do not want to die; even old
age, we are afraid because old age means death has come hear. And even if you say that I do
not mind dying, at least I do not want our near and dear ones to die. Because I want to be
eternal, I do not want to keep seeing one by one collapsing. In fact, it would be a tragedy.
Therefore many people say that before I see all these people die, I want to die, so that I
would not see that. Therefore we accept our mortality; even we accept our mortality, we
cannot accept wife's mortality; husband's mortality, children's mortality. Therefore we have a
thirst for what: immortality. All these thirst, quenched by what: this knowledge.
Therefore he says: jalam pakavad. It is like the water which is covered by panka or moss;
pakpy jalam sphuam bhavet or sphuam bhti. pakpy jalam sphuam bhti, you
can understand. When the moss or impurity is removed, jalam shines very clearly. Tatha, in
the same way, doa abhve, when the doas, defects are removed; what are the defects
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here, ignorance and error. That is why akarcrya begins Brahma Stra with adhysa
bhya; Adhysam is the pi. Therefore the whole vdnta starts with the pi. So you have
to understand that pi is there so that you can ask it to be removed; but he says that there
is no pi. And imagine a person walks through that. OK. Not only thirst will not go, you will
drown also.
Therefore I have to take pains to show the pi; doa abhve; when the errors are removed,
tma api sphuam prabhva ha bhavati. tma also becomes very very clear. Shines very
clearly. When I say shines do not think that tma will be shining in a person and you can
know it by his shining body, etc. It is clearly owned up. That owning is called shining. So
sphuam prabha yasya saha.
Hari om.
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073. Verses 205 to 207
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tadtmntman samyagvivknaiva sidhyati |

tat vivka kartavya pratyagtmasadtman ||203||
jala pakavadatyanta pakpy jala sphuam |
yath bhti tathtmpi dbhv sphuaprabha ||204||
akarcrya talked about the nature of sasra as a product of ignorance; a kalpita vasthu.
And anything that is kalpitam; that is erroneous has to be removed only by right knowledge
and therefore one has to do the enquiry and remove the error.
And then he gave an example also like jalam or water being covered by the moss is not
visible and not only it is not visible; whatever benefit we can get through water, that benefit
we would not get; whereas when the moss is removed, the water is visible and we get the
benefit. In the same way, tma is covered by erroneous notion and when these notions are
removed; tma is recognised and the benefit of the tma, viz., pratvam, security,
amaratvam, etc. also accessible.
But the only difference is removal of the moss is a physical job but here the removal of the
moss is an intellectual job; because misconception belong to the intellect alone; and
therefore through proper vicra, the misconceptions have to be removed. And that is why in
another text, tma bdha, akarcrya says: just as the husk is removed from the rice;
from the paddy; by pounding; similarly, here also, we have to do the pounding, but it is not
the physical pounding,
vapustudibhi kairyukta yuktyavaghtata |

tmnamantara uddha vivicyttaula yath || 16||
it is yuktyavaghtata; pounding which involves thinking; yukti means what: reasoning. And
of course reasoning which is supported by ruti prama.
Up to this we saw, and before going further, just one comment on verse No.203. In the
second line; pratyagtma sadtman is the reading in the book. There is another reading
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also; pratyagtma asadtman; in sandhi it will become pratyagtma sadt man. The
second reading alone I have taken in this class. This reading also we can justify somehow. But
the second reading is better. Pratyagtma sadt man.
Now we will go to verse No.205.

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asannivrttau tu sadtman sphua
prattirtasya bhavtpratca |
tat nirsa karaya va
sadtmana sdhvahadivastuna ||205||
So that example which was given before is being further clarified by bringing it to our main
topic. In the example, one has to remove the moss. Similarly, here in the case of the
individual, asad nivrtti has to be done; asad means the false-I; the physical-I; the emotional-I;
the pric-I; the intellectual-I; the ignorant-I. Each ka brings out a false-I in me. That is
called asad.
When I say that I am fat, I am lean, etc. I have got a physical-I, which is born out of the
mistake centered on the physical body. Confusion between the body and I leads to false
notions of I am fat, I am lean, etc. Similarly, pramaya ka leads to another false-I; which is
the pric-I, I am hungry, I am thirsty, etc. is the pric-false-I.
Similarly we have an emotional false-I; I am upset, I am rgi, I am dvi, etc. They are all
emotional false-I. Then comes the intellectual one, I am knowledgeable, I am engineer, I am
doctor, I am professor; they are all false-I centered on the intellect;
And the final-I is I am ignorant. So I am unconscious, I was unconscious; all those conditions,
when a person is alive, without any personality. That one, sleeping-I personality; the fifth
false one. Each ka is called a ka because it covers the real-I by lending itself as a cause of
mistake. So whatever causes the mistake is called a ka. Very easy to remember. Cause of
mistake is ka. And that is called asad tma. In that 203 also, the word asadtma means the
false-I.
So we have to be very careful here. We are not interested in removing the physical body. We
are not interested in removing the physical body. We are only interested in removing the
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false-I generated by the physical-body. A jni also enjoys the physical body; but in his case,
the physical body is incapable of producing the wrong-I; he does not have a physical-I. For
the sake of transaction, he may say, I am 50-years old, I am 60-years old, I am travelling, I am
fat, I am lean, etc.; thus he has got a functional physical-I; but he has the knowledge that the
physical-I is only an incidental-I; like a minister or MP knowing that I am an MP only for a 5-
years. It is an incidental status; so a jni knows the false-I; as false-I; but for ajni that false-
I is real-I. So we are not interested in removing the kas, we are interested in removing the
false-I generated by the ka.
That is what is called asad tma. So asad nivrittou satyam. When these false-I_s are removed,
then what happens. Look at the second line. tasya pratca prattir bhavet. The pratyagtma,
that I as the conscious being, becomes more and more clear to me. To pratca means
pratyagtmana, the conscious self, the conscious being, pratiti, pratiti means knowledge,
awareness, recognition, sphuam bhavet; will become clearer and clearer. Therefore, the
conscious being is expressed by two words, I and am. The word-I indicates consciousness.
How do you know the word-I indicates consciousness. Because only conscious beings can
use the word I. The clip is not going to say; I am a clip. The pen is not going to say: I am a
pen. The I-thought can arise only in conscious being. Therefore the word-I represents the cit
satvam and the word am represents the sat principle and I am means consciousness-
existence, which is the intrinsic nature of all of us.
So I am, is intrinsic; and whatever we add later is an incidental false, erroneous feature,
caused by one of the paja kas. I am father; physical-I has come; because father-child is
from the standpoint of the body only. Thus add any expression it belongs to either to
annamaya, pramaya or manmaya. If the false-I_s are removed, what will be left out; only I
am, would be left out and that I am is common to all the people. Whomever you ask who are
you, he will start with what: I am. So I am is the common factor and what is that I am:
satchidtma; am = sat, I = chit.
And therefore akarcrya says here pratca pratti; I as the satcit tatvam becomes very
very clear. As what: sadtmana, as the existence-consciousness principle. The existence-
consciousness principle, I, becomes evident and that removal of the false-I alone is indicated
by the word Brahma, because every adjective that I add, subjective compliment in grammar it
is called subjective compliment. I am, is subject, then whatever you add: father, mother,
husband, employer, employee; they are all called subjective compliment. Every subjective
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compliment limits me; makes me finite. When I have removed every subjective compliments,
and remain as I am only; then what happens; the subjective compliment caused limitations
are gone; then what is left out; limitlessness is left out. And limitlessness is not another
feature, remember, limitlessness is not another adjective; limitlessness is freedom from all
adjectives. So that is why in advaita, when we use the word Nirgua; Viitdvatin raises a
question, your Brahman also has got a quality; what is that quality; nirgua is the quality,
they will say and object. We say that nirgua is not another quality; it is only freedom all
attributes. And that is here said as sadtmana; as the limitless-I; sphuam bhavet; The tma
am I; understood.
And therefore what should one do; tada; therefore to attain this stature, nirsa karana
va, one has to segregate; one has to separate.
Separate what from what: that is said in the fourth line; ahadhi vasthunaha nirsa
karanya. Ahadhi vasthu means vijnayadi kah. So aha represents ahakra;
ahakra represents vijnaaya ka; dhi means the other kas, manmaya, pramaya;
and also the would be nandamaya. Another ka is going to come; that should be included
now itself. Along with nanda ka, all these vsthu; here vasthu means what; false
superimpositions, nirsa karana; will have to be negated.
And from where; sadtmana, from the real-I, which is pure consciousness and existence. So
from the real-I, which is pure consciousness and existence, one has to negate purely in terms
of understanding. There is no physical job; there is nothing involved. It is purely knowing;
knowing; knowing; knowing. Like even while seeing the movie; I separate the characters from
the screen and understand; screen is ever free from all the characters and villian. I need not
stop the movie; I need not change the screen; the only change required is in my buddhi; that
whatever happens in the movie; screen is asaga.
Similarly, I, the pure consciousness, am, ever asaga. And this has to be done, so
thoroughly. In fact, the entire vdnta is for the clarity of this understanding. ravaam is
meant for that.
Mananam is meant for that. Nidhidhysanam is also meant for that and therefore
akarcrya adds the word; sdu; sdu means what: completely, throughly, doubtlessly,
convincingly; this separation has to be done, because this is the only job that is required.
And all other things that you do are incidental; like for lighting a lamp, you have so many
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preparation; you may buy oil, you may buy candle, you may match box, etc. All these are
important; alright, but 'the job' which removes the darkness is what: matchbox does not
remove darkness. Even the striking does not remove darkness. going to the shop does not
remove darkness; getting money to purchase all of them does not remove darkness. They
are all incidental and supportive. The only thing that removes darkness is what: the light part
alone. Similarly, the understanding alone solves the problem. All others are preparations
only. Therefore akarcrya emphasises that nirsa karana va sdu; thoroughly,
comprehensively.
Continuing.
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at nya partm sydvijnaayaabdabhk |
vikritvjjaatvcca paricchinnatvahtuta |
dryatvdvyabhicritvnnnity nitya iyat ||206||
So after a long diversion, now alone akarcrya is joining the main road; from the bye-
pass road, he is coming to the main road now only. Where did we start our diversion. From
verse No.189. And up to this verse 205 is the diversion. So even if you keep aside this
portion, it is OK; that means after verse 188; we have to read this 206 for getting continuity.
Because, in verse No.188, akarcrya has talked about vijnaaya ka and after long
diversion, in this verse, again, akarcrya comes to vijnaaya ka itself, concluding
that topic.
And in this conclusion, akarcrya says this vijnaaya ka is also not tma. This is also
not the real-Self. My intellectual personality is only an incidental personality. That is why I
give the example of suupti; In suupti; I am; but all intellectual features, are shed. And
whatever feature is subject to arrival and departure is not my intrinsic nature; like the heat in
water; it is not permanently there; therefore heat is not intrinsic nature of water. Similarly my
emotional personality is not in sleep; intellectual personality is not in sleep; so therefore they
are all subject to what: arrival and departure. And therefore it is not me.
And akarcrya wants to give more reasons in support of that. And therefore he says ata
aya vijnaaya abdabhk partm nayt. ata; therefore, therefore means what,
because of the reasons to be given hereafter; not said reason; because of the following
reason; because of the following reason, I am vijnaaya abdabhk; vijnaaya
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abdabhk means vijnaaya. vijnaaya ka is partm nayt; is also not the real-
tma. Partm means the real tma.
And here we have to incidentally note that the word vijnaaya ka will become relevant
only for a jni. Because ka means external dress; a sheath; a covering. Who will say:
vijnaaya is only a covering; only the jnis who knows that I am not vijnaaya; he
alone is going to look upon vijnaaya as a residence like he is looking at the body as
another abode. Who will say body is an abode; only one who knows I am different from the
body; and body is a house; and I am residing within the body, I can say only when I am not
the body.
But for an ajni, body is not an abode; but for an ajni what is body; he himself. Thus he is
going to say: I am born on such a such date; and I am fat, I am lean, etc. Therefore an ajni,
annamaya is not a ka. For an ajni, annamaya is tma. Pramaya is tma. That is why in
Taittareeya Upaiad: anyonyanthara tma manmayaha; anyonyanthara tma
vijnaaya. The Upaiad says that for an ignorant person annamaya is tma; pramaya
is tma; by jna I am reducing annamaya to a ka.
Therefore jna is nothing is converting annamaya tma into annamaya ka. Pramaya
tma into pramaya ka. In the very conversion, they are all reduced to what: external
dress as it were; and if all these five are kas, I should be someone wearing these five kas;
the wearer of the ka is different from the worn ka. Therefore remember, the very word
ka is relevant only for a jni. Not for an ajni. And why vijnaaya is not myself,
because of the following reason.
The first reason is vikritvt. The intellectual personality is subject to change. It is a changing
personality, whereas who am I; I am the one who am aware of all these changing personality.
So the knower of the changes is not changing; like when I seek a moving train; I can say it is
moving only when I am stationary. Even if I am moving in the same speed also; I cannot see
the motion of the train. Therefore the knower of the changes, the witness of the changes,
must be without change. Therefore vikritvt.
And also because of the ruti's explanation of tma as nirvikra. Remember throughout we
do not purely go by logic alone. Pure logic and scripture should go hand in hand; remember
the mirror example. To see my eyes, I require two things, one is the mirror and the other is
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what: the eyes themselves. If eyes are there, no mirror, useless. If mirror is there; no eyes;
useless. To see my eyes, I require both the eyes as well as mirror.
Similarly to know myself, stram is also required, logic is also required; we never claim that
our conclusions are purely logical. We never claim our conclusions are purely logical.
Upaiad itself says: Naia tarka mati rapaya. But that does not mean it is illogical. We
do not say it is illogical also; we say it is logical; with the support of the ruti also. It has ruti
based logic; ruti plus logic is equal to vdnta. And therefore vikritvat, when I say, logic
also says: that the knower of the changes must be changeless. And the ruti also says tma
nirvikra.
Then jjaatvcca. Vijnaaya is jaa, because mind is the product of the five subtle
elements; and therefore it is jaa; if you scientifically study also, the brain is only a jada
vasthu; and it cannot have sentiency. So vijnaaya is jaa; jaa means what: inert.
Then the third one; paricchinnatvahtuta; mind or intellect is limited and tma is limitless;
both supported by logic as well as stra. The scriptures point out tma is limitless. In fact,
the very word tma means limitless. It is derived from the root, aaap; to pervade; aapnoti iti
tma. So the very word tma indicates it is limitless and in addition to that stra says also:
Nitya sarvagata stnu, acalya sanatana. Where did it come. Nitya sarvagata stnu,
acalya sanatanah. Gt Second Chapter.
And not only that: Logic is also proves; what is the logic. If limitation is my intrinsic nature, I
would have experienced limitation all the time, but the very fact that during suupti, when
the mental activities are suspended, I do not experience any limitation. Sleep indicates what:
limitlessness is my nature and limitation is something superimposed, when the mental
activities begin. So therefore logic also support.
Then you might have another question. Whether you have or not, we will put that question.
OK, I experience limitation also; I experience limitlessness also; so one should be intrinsic and
one should be incidental; why should you say limitlessness is intrinsic and limitation is
incidental. Why can't you take the other way around. If limitation is intrinsic and limitlessness
is incidental.
akarcrya raises this question in Taittariya Bhsyam; whatever is effortless is intrinsic. To

enjoy a natural phase, effort is not required; whatever comes out of activity or effort; it is
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incidental. Like water; to continue in liquid state; now you do not have to do anything.
Therefore the liquid state of water is limitation; in this temperature of cours. Suppose you
want Icewater, or hot water; you have to put forth additional effort; you should have a flask
and you have to provide certain conditions to keep the water in either ice condition or hot
condition.
Therefore whatever is brought about by external conditions or effort is called sopdhikam;

whatever sopdhikam is incidental; whatever is nirpdhikam is intrinsic.
In sleep what effort I put further. In fact, dropping all effort is called sleep. And when I drop
all efforts, what is my condition; I am limitless. But to be limited, the mind has to take to
activity; and therefore the logic is that limitless is intrinsic and again remember, it is
supported by: all the time, ruti should be with you nearby; the ruti also reveals like a mirror
that I am pra. So thus, vijnaaya is paricchinna; limitless, therefore not me.
Then dryatvd. All my intellectual features are all objects of my experience. They are all
known by me. Therefore they are the objects, whereas I am the awarer of my knowledge. I
am awarer of my ignorance, I am awarer of my doubt; I am awarer of my confusion. They are
all states known by me; they are not myself. And that is why they are all subject to arrival and
departure. Confusion was yesterday; today there is no confusion. Therefore dryatvd, being
an object an experience.
Then vyabhicritvt. Vyabhicritvt means being subject to arrival and departure. So

vyabhicara svarpam, not consistently present; subject to arrival and departure.
Now previously, we used the word Vikharitvat. Now we are using the word vyabhicritvt;
both are very very similar and close. Only a slight difference. vikritvt means the
vijnaaya ka even during its presence; it is subject to change. So it exists continuously,
but during its continued existence, it is in continuous change; throughout the jgrat avastha,
my intellect changes; I keep learning, etc. That is called vikritvam; whereas vyabhicritvam
means vijnaaya ka as a whole disappears in suupti. The intellectual personality as a
whole disappears in suupti; and again appears in waking. That is called vyabhicritvam.
Vikritvam means change while it is present itself. Vyabhicritvam means it disappears and
appears; that is called vyabhicritvam.
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So therefore vyabhicritvt; because of all these reasons: How many? (1) vikritvt (2)
vyabhicritvt; (3) jaatvat; (4) parischinnatvt (5) dryatvd.
And if a person says still I am not convinced, akarcrya says: Wish you all the best.
Therefore he says: anitya na nitya iyat. nity nitya iyat; has to be split like that.
Anitya vijnaaya nitya tma na iyat; na bhavathi. Anitya vijnaaya nitya tma
na bhavathi. Can you understand the meaning. The impermanent vijnaaya cannot be
permanent tma.
continuing
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nandapratibimbacumbitatanurvrttistamjrmbhit
sydnandamaya priydiguaka svrthalbhdaya |
puyasynubhav vibhti krtinmnandarpa svaya
sarv nandati yatra sdhu tanubhrnmtra prayatna vin || 207 ||
So with the previous verse, the vijnaaya ka is over, which started from verse No.184.
184 to 206 was vijnaaya and with this four kas have been covered. So we are in the
process of paja ka vivka and paja ka vivka; do you know where it started. We
started in 149 we started paja ka vivka; thereafter annamaya ka, pramaya,
manmaya, etc. and paja ka vivka is the answer to one of the seven questions of the
student. I do not want to go to that now. So how a magnified canvass, akarcrya gives.
It is Tatva Bdha only. but each ka, very elaborately explained.
Having completed vijnaaya, we have to enter nandamaya ka. From this verse 207;
there verses, 207, 208 and 209 deal with nandamaya ka.
In fact, by nandamaya ka what the stra means is a state in which all our specific
personalities are resolved. All our physical personality, emotional personality; intellectual
personality; they are all resolved; not destroyed. They are resolved means what; they are all in
potential condition; seed condition; and that itself is called as another ka.
In fact it is not a new personality; but it is a personality in which all the other personalities are
in dormant condition. So the worries are there but they are not manifest; they are all dull.
Suppose you are all concentrating on this class; what happens to all your worries or all plans.
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Immediately after the class, you have got so many things; you are waiting for the class to
end.
I know that when I see the students at the end of the class. Faster than Rja dhani express
they rush out; and each personality comes; office personality; family personality. What
happens to all of them between 7 and 8; they are gone or they are there? If you say they are
there; I am worried!; because I doubt whether you heard or not. If you say that they are gone,
there is a illogical problem. What is the logical problem? How do they come back when you
go out of the class.
The very fact that worries come back along with the chappals indicate that they are all there.
That your able to listen indicate they are all not there. That means that they are not there.
they are not there. What is that condition? They are all potentially there. Seed form they are
there. That avyaktha personality is called kraa arra; otherwise called nandamaya ka
and you call it nanda because you are blissfully ignorant. you are blissfully ignorant of
those conditions.
There is a happiness also; because sasra is not manifest. Unmanifest sasra state is the
nanda of ignorant people. All the happiness of the ignorant people is what: not real
happiness. All the nanda of ignorant people is the unmanifest condition of their sasra.
And this happens at different times. Even in the jgrat avastha, that happens, when you are
involved in something and you forget your worries and other personalities; fatherhood;
motherhood; husbandhood; officerhood; all the different roles when they are forgotten; that
is nandamaya ka.
Even in the jgrat avastha. In sleep it is nandamaya ka. In pralaya, it is nandamaya

ka; in coma, it is nandamaya ka. Whenever your personalities are dormant it is
nandamaya ka. That is defined in this slka. nandamaya syat. nandamaya is the
following. And what is that.
Vrtti. Vrtti means a mental state; it is a state or avastha, in which nanda prathibhimbha
cumbitatanur; a state of mind in which the pratvam of tma is reflected; is experienced.
Pratibimba means reflection. nanda pratibimba means the reflection or nanda or
pratvam; cumbitam means endowed with; tanu means of the nature. So nandamaya ka
is a state or vrtti which is endowed with the reflection of tma nanda.
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Why do we say reflection of atmnanda. In the waking state, since I was identified with
annamaya, etc. there was division in the form of I, the experiencer, and the world, the
experienced. It was a, what you call: a divided-I. Khnda is there; vikalpa is there; therefore
pratvam was not experienced by me; nor was it owned by me. My pratvam was
suppressed by the superimposed division.
What division; observer-observed division. And in the sleep what happens. The false-I is
resolved; and therefore the corresponding objective world is also resolved; and therefore
pramathru-prama-pramya triputi or subject-object duality; they are all not there. Then
what is there. When khnda is gone; akhaa-I remains. Akhaa means what: undivided.
And that undivided-I does not have the fear of mortality. Mortality comes because of what;
because of the fear of there is division; division brings in da; da brings in kla; all kinds
of problems. Not only da kla pariscda, but is also comparison with other people;
somebody is superior; somebody is inferior; jealousy comes; rga dva comes; all those are
there. But in sleep, all these are not there. Therefore what is that state; nanda. That is why,
when worries are there; people want to sleep well; but unfortunately sleep does not come.
Therefore what do do they do. Sleeping pills; otherwise they take to alcohol; take to drugs;
all these are what. I want to artificially remove the superimposed limitation; but removing the
limitation through wisdom is permanent solution; artificial removal is not the solution. But
here it happens. So nanda pratimbmba cumbita tanuhu.
And how is it born. Tam jjrmbhit; it is born out of ignorance. It is evident; it is dominant;
because of ignorance; because during sleep; there is ignorance; ignorance of what: ignorance
of my real nature; and other than ignorance, errors are missing. Why we say; tamjrmbhit;
during the waking state; there is ignorance also; but also along with the ignorance, there are
errors. I am father; I am mother; I am husband; I am wife; which one is correct. Which one is
correct. None of them is correct. Which is correct. I am Brahman is correct.
Therefore in the waking state, two things are there; I am Brahman ignorance is there; I am
father error is also there. But in sleep, I am father error is not there; whereas I am Brahman
ignorance continues in sleep also. And therefore tam jjrmbhit; it is dominant; it is
saturated with ignorance; because errors do not occupy; therefore it is fully ruled by what;
Ignorance only. Undivided kingdom of ignorance.
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In the waking state, ignorance also rules; error also rules. During sleep, ignorance is the ruler.
sydnandamaya priydiguaka. And he says, the nanada experience has got gradation
also; gradation in the form of priya, mda, and pramda. Based on the degree of absorption;
based on the degree of sleep, there is nanda; gradation also; priya, mda and pramda.
How do you know this gradation. How to understand. In sleep you cannot feel the difference,
because you are asleep. Therefore these differences you have to understand in terms of
waking experiences only. And therefore a model is given in the waking state itself. What is
that: Ia daranam; Ia grahaam; ista anubhava represent three grades of happiness. Can
you understand the meaning? Ia daranam. When I see an object I like, there is an
nanda. But still that nanda is not complete because, I have only seen it; and it is not
even mine. Thereafter ia grahaam. I go and buy that object. If it is eatable, I have ordered;
it is on the plate. if it is a dress, I have bought the dress; that is ia grahaam. I have bought
it therefore more nanda. On the plate, therefore more nanda. But still when is the
greatest nanda, ia anubhava. When you put that dish in your mouth and there is an
extra glow in your eye, or when you are wearing that dress; and walk and up and down;
hoping that others would see; because others do not see; I walk up and down; that is called
ia anubhava. The same thing is there in sleep also depending upon the depth of the sleep.
Therefore priydiguaka consisting of priya, mda and pramda. happy state, happier
state, and happiest state.
Hari Om.
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074. Verses 207 to 210
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nandapratibimbacumbitatanurvrttistamjrmbhit
sydnandamaya priydiguaka svrthalbhdaya |
puyasynubhav vibhti krtinmnandarpa svaya
sarv nandati yatra sdhu tanubhrnmtra prayatna vin ||207||
In these three verses 207, 208 and 209, akarcrya is talking about nandamaya ka,
which is the final ka. And he said nandamaya ka is vrttihi; that is the basic definition.
Vrtti means a state of mind; a dormant state of mind is called here vrttihi; and all the other
words are more explanation about that vrttihi.
What type of vrtti it is. nanda pratibimba cumbita tanuhu. A vrtti whose very body;
tanuhu means body; or whose very nature is endowed with the reflection of nanda.
Literally cumbitam means kissed; in this context, endowed with. cumbitam means sahitakam,
yuktam. So it is a vrtti whose very body is endowed with the reflection of tma nanda.
That means the mind reaches a state of quietitude free from all the worldly worries; because
during sleep, we are not worried about our relative personality. Therefore being free from
vyvahrik worry, the mind reaches a state of relaxation; that relaxed vrtti is called
nandamaya vrtti. In that relaxed vrtti; the aanada of tma is reflected. So according to stra,
the vrtti does not have nanda; but vrtti reflects nanda. Just like in the manmaya ka,
the vrtti reflects consciousness; in the nandamaya ka, vrtti reflects the nanda of tma.
So therefore, nanda pratibimba, and here the word nanda refers to tmnanda.
Therefore tma nanda pratibimba sahita vrtti is called nandamaya ka.
And it is born out of what: tamjrmbhit; it is born of self-ignorance. And why do we say:
self-ignorance which is born out of. Because during jgrat avastha, the vrttis are born out of
self-ignorance plus error also: tam gua and raj gua both are active; in jgrat and svapna
avastha, raj gua plays a prominent role; tam gua is in the background. And it is the raj
gua which produces erroneous self notion; like I am small; I am male; I am mortal; I am
female; all these erroneous notions are projected by raj gua; and for the activity of raj
gua; (in the dupam), who is the supporting force behind; tam gua.
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Tam gua lies low in jgrat and svapna; raj gua is dominant; whereas in suupti avastha,
the raj gua has subsided and therefore tam gua is dominant and that is why errors are
not there during suupti. So false confusions are not there; ignorance alone is there.
And therefore that vrtti; that quiet vrtti obtaining in the suupti is tamjrmbhit; jjrmbhit
means janya; jta; utpanna. So it is called tmasic vrtti. In jgrat and svapna, it is rjasic vrtti.
And then, the next definition is priydhi guakaha; this vrtti has got different forms in the
form of priya, mda; and pramda; depending upon the intensity of the quietude; in sleep
also; there is ordinary sleep; deep sleep; deeper sleep, etc. the intensity is there; based on the
intensity of the quietitude, the nanda is also more. And this intensity is graded as priya,
mda; and pramda; but this priya, mda and pramda, we cannot differentiate in sleep and
therefore we give an example in the waking state.
And what is the example. I told you, ia daranam gives a certain amount of trpti. Whatever I
wanted buy, that object is there; that is available in that shop; but I did not have money then
and therefore I have noted where it is available. So daranna, that trpti is not pra
because I have not acquired it; therefore there is a partial trpti; partial agitation also.
And when I go the next day and buy the ia grahaam; then there is more trpti because, it is
no more belonging to the shop; nobody else can buy it; I have already bought. But since
there is a worry because, there is lot of slip between the cup and lip.
Therefore even after possession, until I actually experience that object, there is a mental
agitation, whether it is possible or not; what is available to the hand would it be lost before it
reaches the mouth; therefore there is some agitation.
But actually when I read the book or when I eat that object, or when I wear that dress; that is
called ia anubhava. In that anubhava, there is a trpti, which is a trpti of withdrawal. I gave
the example. When you gave to Kedarnath walking 14 kms; and then the temple opens and
deeparadhana is shown, you close your eyes.
What is that? It is a sign of the trpti; total withdrawal and therefore ia daranam gives priya
vrtti; ia grahaam, grahaam means what; not the one which you witnessed recently; here
grahaam means what: possession; grasping. There it is grahaam because according to the
mythological story, Rhu is grasping the surya. There also grahaam means grasping. It is
translated at eclipse. Grahaam does not mean eclipse. Based on mythology, grahaam is
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rhu grasping; or according to mythology, Rhu is a chya graha; it is a shadow planet and
the shadow is grasping the Sun. And what do you mean by shadow grasping the Sun.
Anyway, here grahaam means grahaam, which gives what: mda vrtti and ia anubhava
produces pramda vrtti; pramda vrtti means deepest state of relaxation.
So they talk about in transcendental meditation that a person can go the deep most rest and
therefore one hour meditation is equal to five hours sleep etc. they say, means what, that we
can have different steps of relaxation. And naturally there is a proportional nanda also.
Therefore priydhi guaka; bahuvrihi samsa; priydaha guha yasya saha; priydhi
guaka. And here the word gua means gradation.
And svrthalbhdaya; which is born out of, generally born out of these three events in
life, I told you just now, ia, darana, grahaam, anubhavam, that is what he says here; sva
ia artha; svaia means desired by a person; artha means object; sva ia artha; the object
desired by a person and lbha means possession. And you have to include the other two
also; lbha means grahaam here; and you have to include the other two; what are they:
daranam and anubhava. Therefore, svrtha darana lbha anubhava udaya; udaya
means born out of. So it is born out of the perception, possession and experience of objects
desired by a person, when it is experienced in the jgrat avastha; svrtha lbhdaya.
Then the next explanation is: puyasynubhav vibhti. Now what is the cause for the ia
artha daranam; grahaam and anubhava. Normally we say that it is our effort. Is'nt it. Only
we have to put forth the effort to seek what we desire; to possess what we desire and also to
experience but the stra our effort alone is not enough; it requires puyam also. If puyam
is not there, many people go to Amarnath, Kedarnath, etc. Their effort is to go to enjoy and
see nice things; but sometimes we read in the newspapers; that instead of having wonderful
sights, what they see is their own members or party dying in landslides. Irtha daranam we
wanted and I wanted in anirtha daranam. Sometimes they see their members dying or
sometimes they themselves become the victims; so instead of irtha grahaam, they end
up of anirtha grahaam. Similarly instead of irtha anubhuva; anirtha anubhava
comes; and therefore pururta alone is not enough; it requires what: puyam.
And therefore akarcrya says: nandamaya ka greatly depends on one puyam. The
manifestation of nandamaya ka; the functioning of the nadamaya ka; the domination
of nandamaya ka; heavily depends upon on one's puyam. Therefore he says: puyasya
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anubhave vibhti. nandamaya ka is dominant manifest; vibhti means abhivinakthi, is

manifest; when puyasya anubhave; when one is reaping the result of puyam. For whom,
krtinm; for those people who have done puyam. For the blessed people. krti means
puyavaan. So krtinm puyavathaam jannam; for the blessed people, the nandamaya
ka is dominant in their life; because of the reaping of the result of the puya; and how
does puya express itself. It provides the condition as we have the prayer; Om! Bhadram
karnebhih s'rnuyma devh
bhadram pasyemkabhiryajatrh; Oh Lord, make the environment such that I am
surrounded by good things; so that I am either in priya vrtti; or in mda vrtti; or in pramda
vrtti. And therefore these three vrttis are dependent on puyam. Vibhti krtinm.
Then the next explanation is: sarvaha svaya nadarpa. So in the nandamaya ka, every
one becomes soaked in nanda; steeped in nanda. They are aflame of joy. It is not that
they are experiencing nanda; but they have become one with nanda at that moment.
Therefore svaya sarvaha nanda rpaha bhavathi. They are steeped in nanda; like
rasagula, you know. When you eat at the rasagula appears sweat; but if you really press it;
and when you press and eat it; there would be nothing; no taste; but you say rasagula is
sweet, because it is soaked in that syrup. Syrup has become one with that medium. Similarly,
here also every jva becomes one with that vrtti; with that nanda. So sarvaha nanda
rpaha svaya bhavathi yathra; yathra means nandamaya k.
And not only that; sdhu nandati; everyone totally revels that nandamaya ka, it is not
tma svarpa nanda, which is going to be discussed later; we are now discussing
experiential nanda, which is purely a state of mind, and therefore it is a conditional
nanda, therefore subject to arrival and departure. So that is the difference between
nanda maya ka and nanda tma. We have not yet come to the tma; tmnanda is
not experiential pleasure. tmnanda is the fulfilment born out of owning up the nature. It
is of a totally different nature; tmnanda is the fulfilment born out of owning up one's
nature; it is not a momentary flash of experience. There is nothing to do with experience; it
is wisdom.
And here we are talking about the experiential pleasure, nandati; he is just jumping with joy;
; and also in our house our parents scold also. Have you
heard that; they say; if you laugh too much, it will end up in crying. And I do not know
whether you have noticed. Invariably it ends up in quarrel; sister brother playing and
laughing well and then fighting and crying and going to the parents.
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So, experiential pleasure invariably is followed by experiential pain also. That is why we are
not too much interested in nandamaya ka also; or if you want to be interested in
nandamaya ka, we should be prepared for the consequence also. Enjoy the experiential
pleasure; but be ready to pay the price also. Either avoid both; or welcome both.
So sarva sdhu nandati; sdhu nandati; means what; totally revels every human being; and
which human beings reveal; tanubhrnmtra; sarva should go with tanubhrnmtra; every
human being; that mtra here indicates smanyam; here mtradoes not mean only;
normally mtra means only; in this context mtra means smanyam; smanyam means
what; every human being in general, without exception. Because nandamaya ka is
available for everyone, even if his life is a tragic life, at the time of sleep at least, even the
worst beggar, at the time of sleep, he will enjoy nandamaya ka.
If I have got more puyam, I enjoy in sleep also; and I often enjoy in jgrat avastha also; but
minimum sleep nanda everybody has got. It is Bhagavn's gift. That is why akarcrya
uses the word tanubhrnmtra; tanu means body; tanubhrn means the embodied one; the
holder of the body. Brit means possessor; who is the possessor of the body; every human
being. So tanubhrn means, and not even human being, in fact tanubhrn extends to even
other living beings; they also enjoy sleep.
And for the sleep nanda, what effort is required. In fact dropping all effort is sleep. And
therefore akarcrya says prayatnam vina; effortlessly, naturally, instinctively, regularly,
every living being, yatra, in the nandamaya ka, revels; becoming one with nanda. And
this is nadamaya ka.
Continuing.
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nandamayakasya suuptau sphrtirutka |
svapnajgarayradiasadaranvin ||208||
So he gives further information about nandamaya in this verse. akarcrya says

nandamaya ka is generally dominant in suupti. When all the other kas have suspended
their functions. Annamaya ka is as good as dead; the physical body is like a dead body; we
do not deliberately use this body and whatever minimum activities are going on they are all
instinctive or involuntary actions and therefore body is as good as dead body. Similarly,
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pramaya deliberate actions are not there; emotions have been suspended; buddhi, I have
told you it is doubtful whether it is working at all in the Jgrat; in suupti, it is definitely not
working. Therefore all the four kas are suspended.
And therefore what is dominant; nandamaya ka is dominant. Therefore akarcrya

says, generally, the nandamaya kasya sphrti. So the manifestation of nandamaya ka
is suuptau utka, is dominant, is prominent, is pronounced, in suupti. Why? Because the
other kas have suspended their activity; like a candle flame kept outside, during the day-
time. So candle flame is shedding light or not. Certainly it is shedding light, because fire has
got. But in the afternoon, in the month of May, when the temperature is 40 degrees, would
anyone know if the candle light is kept there? There is no utkatatvam; it is not prominent. It
is overpowered by what: the powerful sun light. But as the sun is setting, in the midnight
when there is neither sun nor moon, when you come out, whether you like or not, the flame
in the middle of the playground alone will be seen by you.
Similarly, he says, nandamaya ka's dominance is noticed in suupti, whereas in jgrat

svapna also, it is, but not so dominant. Therefore jgrat svapnayh, or svapna jgaray, in
the svapna avastha and jgrat avastha, ada sphrti; at means what, a little bit, less
pronounced. From that only the word in Tamil has come, I think; ada means
alpam. So ada is an indeclinable word, ada sphrti bhavathi. There is just a passing, a
casual, a non-pronounced manifestation is there. And when does it happen. When ia
sandarsanaadhina. When a person sees a desired object; or a person gets a desired object; or
when a person experiences a desired objects; ia sandaranam, adhi means etc. and Etc.
means you have to add ia grahaam, and isha anubhava.
And why do we say: ia anubhava is nandamaya ka; because when we are enjoying a
pleasure, during the moment of enjoyment, temporarily all our other emotions are
suspended. Our ; so many -s we have; that is why we say; I laughed
forgetting all the -s; that is what Charles Chaplin also said it seems: His life was a
great tragedy; and therefore he wanted to contribute and everybody has got so many
problems; at least for an hour or half-an-hour, let them forget all their worries. Worries are
not gone; but worries are suspended. pramaya ka suspended; vijnaaya ka
suspended; even the body awareness; suppose we have got some problem, sickness is there;
at the moment of joy, temporarily you have forgotten annamaya and not only that, during
that moment, since you have forgotten all other four kas, you have forgotten your
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individuality. And since you have forgotten your indiviudality, the subject object division also
is temporarily forgotten.
And therefore every nanda is nirvikalpaka anubhava. Every nanda is a temporary

nirvikalpaka samdhi. If at all a ygi enjoys nanda, it is only that temporary nirvikalpaka
samdhi is in; and Bhagavn gives nirvikalpaka samdhi to everyone during the moment of
joy. And that is why during joyful moments, we also embrace because, we do not want the
subject-object division also.
So suupti is nirvikalpaka anubhava, nanda is nirvikalpaka anubhava, samdhi is

nirvikalpaka anubhava; all the nirvikalpaka anubhava gives uniform experience of nanda.
Whereas Vdnta is not interested in nirvikalpaka anubhava. Vdnta is interested in
nirvikalpaka jna.
Why? Nirvikalpa anubhava is conditional; it will come and it will go; even the samdhi is
subject to arrival and departure, whereas once I know my nature is nirvikalpaka, the
perception of duality does not disturb my nirvikalpaka svarpam; because my nirvikalpaka
svarpam is satyam; the savikalpaka anubhava is mithya.
If you know that savikalpaka anubhava cannot disturb the what: nirvikalpaka svarpam. Just
like sun rising; experience does not disturb the knowledge that sun does not rise. Similarly
advaita is interested in what: a nirvikalpa jna which will not be disturbed by savikalpaka
anubhavam.
And once savikalpa anubhava does not disturb me, why should I work for nirvikalpaka
anubhava? Savikalpa anubhava let it stay. Even when in savikalpaka anubhava, I am
nirvikalpaka, when; when, all the time.
This is the difference between yga and vdnta. Yga works nirvikalpaka anubhava;
vdnta works for nirvikalpaka jna.
And what type of nirvikalpaka jna. A nirvikalpaka jna which will not be disturbed by
savikalpaka anubhava. Thereafter you may go chose to go to nirvikalpa anubhava; that we do
not care if you want to go there. But it is option. You say Svmiji I like samdhi. OK. You may
sit; at least I am temporarily free from you. So you may want to go into samdhi, welcome.
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But if you say samdhi is required for mka, then, there is a problem. According to us,
samdhi is not required, because it is working for nirvikalpaka anubhava. We are interested
in nirvikalpaka jna, in which avastha? In jgrat avastha; in nirvikalpaka anubhava you do
not get any jna, there is no guru there; no stra there; where will the jna come
there. So nirvikalpaka jna in savikalpaka avastha is vdantik aim.
And therefore here we are talking about the nanda obtaining in nirvikalpaka anubhava.
That is the topic here. Therefore he says: svapnajgarayr in the waking and dream state,
ad; there is a passing dominance of nandamaya ka, because of what, momentary
experience of ia darana grahaa anubhava.
Continuing

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naivyamnandamaya partm
spdhikatvtprakrtrvikrt |
kryatvaht sukrtakriyy
vikrasaghtasamhitatvt ||209||
So akarcrya says this nanda mayaka is also not tma. This experiential pleasure is
also not tma; because of the following reasons. Very important slka, wherein we
differentiate experiential pleasure from tma svarpam. So he says: aya nandamaya
partma naiva bhavathi. So this nandamaya is also never partma; the real tma. What are
the reasons.
No.1; spdhikatvt; because it is a conditional pleasure. It is a conditional pleasure; because

we said it is by ia, darana, grahaa, or anubhava. In Madras, Birla auditorium, for grahaa
daranam, the people had the arrangements. glass for 10 rs and set up for all that; and
people all went; what happened; they had rain daranam.
So you can plan everything; ia daranam may not take place; ia grahaam may not take
place; ia anubhavam may not take place or at the crucial moment, sometime may take
away also. You are watching it nice, at that time, the current goes. So it is conditional; and if
it is nanda you get through suupti and the suupti is also conditional.
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In fact, according to stra, the sleep also is dependent on your prrabdha. If there is no
good prrabdha, you will not sleep; you will burn inside, because everyone nearby are all
snoring away and you get up and you do this and you do that; they enjoy the sleep, you are
more unhappy. So therefore, suupti also; some people can sleep anywhere; in the midst of
atom bomb explosion also they can sleep. It is really puya only. So their head touches the
pillow, snoring starts. No gap at all. It is all puyam I say. In the class it should not come, that
is the only prayer. Otherwise it is really great puyam only; to sleep at any time. Therefore
sleep also is conditional.
What about samdhi. Samdhi is also conditional. Even though stras which talk about
samdhi, and that nanda they say samdhi nia depends upon prrabdha. So they
themselves accept that. Samdhi janya nanda they grade. Brahmavit, Brahmavitvara;
variyn; varia. And they say prrabdha also has got a contribution, when they talk about
graded nanda because samdhi is dependent also upon various conditions. And therefore
spdhikatvt means experiential pleasure being conditional.
Then prakrtrvikrt; because it is a modification of matter; because experiential pleasure is a

state of mind. Experiential pleasure is a state of mind; and mind being prakrti, mind is prakrti;
prakrti means what: matter; it is born of prakrti; it is a modification of prakrti; remember from
Mya five elements are born; and from the five inner elements alone, from the satva gua of
all the five elements, the substance called mind is produced.
So according to vdnta, mind is a material substance, a subtle material substance; which is a

product of five elements, which itself is a product of mya, mya is called prakrti; therefore
what is mind, prakrti vikra. Therefore prakrtrvikrt; since it is a state of mind, a
modification of mind; you can never keep the mind in the same state all the time. All the
time thoughtlessly; they talk about gradually getting out of thought.
In yga stra, they talk about five different types of thoughts; and five different conditions
of mind; cittam, mdam, vimdam, ekgram, virddham; paja avasth and the samdhi is
called in their technical language, niruddha avastha. So the mind is what you call; suspended
from producing thought. Now how can you keep the mind; to achieve a state of thoughtless
mind is itself a thing which is not going to happen. You can try; if you try and achieve,
wonderful. If you are able to stop every thought, how many seconds we can remain. OK. one
minute, two minute, one hour, two hour, one month, two month, you can suppose.
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How long, because prrabhada has to activate the mind, because prrabhda's job is what; to
make your mind contact the world to experience sukham and dukha. So for how many
days you can sit thoughtlessly?
And not only that, if you have experienced the thoughtless stage, even one thought will
become, a big drop; because when a wall is spotlessly clean; one small black will be glaringly
pleasure. If you have enjoyed thoughtless state, even one thought becomes nightmare, your
duties in life would become nightmare, everything even God will become nightmare;
because there also the thought comes you know. So it is all very problematic thing and
therefore it is impossible to keep the mind stvik all the time, thoughtless all the time. That is
why Krishna said in the Gt in the 14th chapter,
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praka ca pravrtti ca mhamva ca pava |
na dvi sampravrttni na nivrttni kkati ||14-22||
Jni is not one who has suspended this thought; jni is one who can objectively accept
both the thoughtful and thoughtless mind. Prkam cha, satvic state; pravrttim cha, rjasic
state, mham va cha, even tmasic state; na dvti, and na kakati; why because he has
dispensed himself from the states of mind. YGI IS INTERESTED IN PARTICULAR STATE OF MIND;
JNI HAS DISPENSED HIMSELF FROM THE STATES OF MIND. Can you see the difference. So vdnta
is of a totally different subject matter, but many people get confused between yga and
vdnta.
And therefore, he says prakrtrvikrt, your experiential pleasure is only a state of mind and
therefore you cannot have permanency there; whereas tma is what: ever changeless
consciousness. So how can the changeless tma be the changing state of mind.
Then kryatvaht sukrtakriyy. And it is a product of, or a consequence of puyam;

Experiential pleasure is the consequence of puyam; it is not your nature. Because by
definition, nature is not a consequence of something, because what is nature by definition.
Nature is that which is natural. If something is a consequence of something, it is incidental.
Now, in the room temperature, water is liquid. The liquidity of water, is a consequence of
something or natural. It is natural. Whereas in the room temperature, if you want ice, it is
impossible; therefore artificially you have to create a flask or refrigerator and there you have
to keep it in the freezer; in the freezer you have to keep and then get ice. This is
consequence of something. So what is effortless, is natural. Whereas the experiential
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pleasure is what; the consequence of something, and consequence of which thing,

kryatvaht sukrtakriyy; nandamaya ka is the consequence of sukrtakriy; sukrtakriy
means puya karma.
And therefore experiential pleasure can never be natural to you; when the puya karma goes
away, sleep also goes away, or what you call, the object also go away, even the people who
give you happiness, they also go away. Till now they used to like you and now he says that I
do not like you, etc. They may not say, but they distance from you. what to do; you like but
they do not like, what to do; puyam out.
And perhaps their puyam is fructifying, that is why they are getting away from me. OK. Can
you understand the joke. If you do not understand, it is better.
So therefore, any experiential pleasure is incidental. Therefore it is not you. Therefore better
do not depend on that.
Therefore sukrtakriyy kryatvaht; since it is the consequence of puya karma, and

again vikrasaghtasamhitatvt; and it is born out of an assemblage, sagaata means
assemblage of vikra; vikra means here Vrttaya. Vrtti vikra. It is born out of an assembly
of vrtti. What are the vrttis, priya, mda, pramda; these vrttis assembly is called
nandamaya. That is why in Taittariya upaiad; these are all based on Taittariya;
tasya priya mva ira; md daki paka; pramda uttara paka;
So there vikra saghta samhitatvt; born of an assembly and therefore it has got date of
manufacture and also an expiry date. And because of all these reasons what is the
conclusion: nandamaya partm na bhavathi. It is not you. You are of a different caliber.
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pacnmapi kn nidh yuktita rut |
tannidhvadhi sk bdharp:'vaiyat ||210||
So with the previous verse the nandamaya ka topic is also over. So with this all the five
kas have been talked about, which started in verse 154 annamaya ka and now with this
verse, all the paja kas are over. But here our main topic is tma-antma vivka. The paja
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kas are antma. Now our job is what: the revelation of tma as distinct from the paja
kas.
Therefore we are entering tma svarpam topic. From verse 210 to 222; 210 to 222 is the
revelation of tma as the consciousness principle, which is neither part of the paja kas;
nor the properties of the paja kas; nor what is the third; the product of the paja kas. It
is an independent entity as revealed by stram. Therefore akarcrya says here:
pacnmapi kn nidh. Suppose a person negates all the paja kas separate
negation here means separate the paja kas. With the help of what: yuktita rut; with
the help of logic and ruti. Not mere logic. As I have said mere logic will not lead us
anywhere. Also not mere ruti also will not lead anywhere. Remember the example, mirror
also; the eye is also required. Both are required to see the face. Eyes without mirror you
cannot see the face, mirror without eyes, you cannot. Therefore stram is the mirror, and
logic is your eyes. Therefore rut yuktita ca nidha. Once a person separates or negates,
bdha rpa avaiyat; what remains is pure consciousness as a noun; not as an adjective.
Consciousness as a noun; avaiyat, remains. And what is the consciousness. Tan nidha
avadhi; so which is the culmination of the negation of everything. Culmination of the
negation of everything.
What is the culmination of the negation of everything. The negator remains. When
everything is negated, the negator who is unnegatable; unnegatable negator is called
nidha avadhi; who is called ski. The witness consciousness alone remains, who is the
culmination of the negation. who is the negator, who cannot be negated, who is of the
nature of the consciousness. That alone remains. So this is the nutshell verse. The rest of the
verses are a commentary on this verse alone. So this is srabht slka; asya vyakynam
idam param.
More.. Hari Om.
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075. Verses 210 to 214
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pacnmapi kn nidh yuktita rut |
tannidhvadhi sk bdharp:'vaiyat ||210||
As a part of paja ka vivka, akarcrya has already talked about the five kas and now
he wants to show that tma is different from all the kas and also the svarpam of that
tma, he wants to talk about in these verses, beginning from 210 up to verse No.222.
Now he ways in this verse, pacnmapi kn nidh; the first job is the negation of all
the five kas with the help of two pramam. The first prma is the ruti prmaam. With
the help of the ruti, one has to negate the paja ka, which is done in the Taittariya
Upaiad; annyanthara tma prmaya; annyanthara tma manmaya; annyanthara
tma vijnaaya; annyanthara tma nandamaya; then nanda tma. Thus the
Upaiad has clearly negated.
And akarcrya says: mere upaiad is not enough, we have to take the supportive logic
also. And we have different types of reasoning; the main reasoning being drk drya vivka;
whatever I experience; I am not; I am the experiencer and I am not anything that I
experience. This drk drya vivka is yukti here; so with the help of ruti prmaa and ruti
sammada yukti prama, one has to do the negation.
And the negation itself has to be done in three stages. The first of negation is the antma is
not myself' Antma is not me. This is the first type of nidha. Why we say antma is not me;
because I am the experiencer and the antma is the experienced. And so the first stage is
accomplished by seeing myself as the experiencer.
Then the second stage of nidha is antma is not even related to me. It is not enough, I see
the antma as different; I should also know that it is not related to me because, the house is
different from me, I know. But still the condition of the house can disturb me; why, not
because house is me; but I look upon the house as related to me.
So the first one is called ahakra, the second one is called mamakra; both should be
negated. Body is not me; is ahakra nidha; body is not mine; is mamakra nidha. First
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one is called tdatmya adysa; and the second one is called sasarga adysa. Both we have
to negate.
And how do we negate the relationship; by again seeing that I the tma, the consciousness
am asaga caitanya, free from all relationship. Therefore, first I see I am a drta; therefore
different from the body; the second stage is I am asaga; therefore not related to the body.
Body means the paja ka, the antma; this is the second stage of nidha. So antma is
not me; antma is not related to me.
And then comes the final stage of nidha; the most technical and most difficult nidha; and
that is antma is not as real as me. Just as the dream world is not as real as the waker. This is
the satyatva nidha; ahakra nidha; mamakra nidha; satyatva nidha; this is the
final stage. All these put together is called nidha. So antma is not me; antma is not
related to me and antma is not as real as me.
Now in these verses akarcrya does not bring all those aspects. He is only talking about
nidha in a superficial way; the elaboration of this nidha akarcrya himself will bring
later. Therefore we will take this much.
When the antma is negated with the help of ruti and yukti; what happens? bdha rpaha
ski avaiyate; when everything else is negated, who remains is the negator remains. When
everything else is negated; only one thing remains, the negator remains; the negator can
never be negated. Because the negator will eternally remain as negator. If the negator has to
be negated; you require what: another negator to negate the negator. So negator No.2 will
remain. And suppose the second negator has to be negated; then you require what: third
one. Then why can't the negator negate himself. It is never possible also.
And therefore akarcrya says nidha avadhi; the reminder; avadhi means remainder,
the ultimate locus; which the culmination of all the negations; that remains and what is his
nature; bdha rpa, who is of the nature of awareness and you can never talk about the
negation of awareness. Suppose you say: awareness is not there. Then I ask you: how do you
know. you say: I see there is no awareness at all. I say: asadu; to talk about the absence of
awareness, you require what: the awareness. So awareness is one thing which can never be
negated. Therefore this bdha rpa is called ski caitanya; tma caitanya. And this will
avaiyate; it will remain.
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Continuing.
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|
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y:'yamtm svayajyti pacakavilakaa |
avasthtrayask sannirvikr nirajana |
sadnanda sa vijya svtmatvna vipacit ||211|
So the nature of the ski is described in all these verses; all important verses. Aya paja
ka vilakaa tma. So this consciousness, which is the witness of all the paja kas, and
therefore only different from these paja kas, is called tma. tma means that which
always exist. Yachatsya santato bhva, tasmt tmti krityat; that which exists
unnegatably; in the form of the very negator of everything; that which ever exists is called
tma.
And what is the proof for the existence of consciousness; consciousness does not require any
proof; because if consciousness has to be proved; by somebody else; how will that
somebody prove that consciousness? By being conscious of the consciousness. How do you
prove. So if somebody has to prove the consciousness, I have to prove the consciousness
only by saying: yes, there is consciousness. Then I will ask you what is the proof? I have
discovered it; means what; I am conscious of it. Therefore proving the consciousness requires
again another conscious principle only; again that conscious requires another conscious
principle to prove; it will become eternally anavastha; infinite regress; therefore
consciousness is never proved by any one; it need not be proved by anyone; it is self-proved.
It is self-evident. And therefore it is called svya jythi; svya jythi means what: self-
evident. Because the ultimate prover should be unproved; very simple logic. The ultimate
prover will not be available for proving because if the ultimate prover has to be proved,
again you require what; another proof; another proof; another proof; where is the end.
And therefore the ultimate prover is self-evident; does not require any proof at all. And that
proof-proof consciousness (like water-proof, shock proof etc); what is consciousness; proof-
proof consciousness. Consciousness which does not require any proof at all is called svya
jythi.
And what does it do; avastha traya ski. It is the witness of all the three states of
experience. In the jgrat avastha, there is external world, consciousness illumines that. In
svapna avastha, there is internal world; consciousness illumines that; in suupti avastha, there
is neither an external world nor an internal world; there is no world state; consciousness
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experiences or illumines all these three. The external world comes and goes; the internal
world comes and goes; but the consciousness never comes and goes. This non-arriving, non-
departing witness of all the arriving-departing things is called ski.
Are you understanding. Non-arriving, non-departing, witness of all the (non-arriving, you
should not say), arriving-departing things including time and space, because in suupti there
is no da or kla. Other people will say you are sleeping in this hall; in this room, in this
bed; but the sleeper himself does not have time and space; and in Jgrat avastha, we have
got one time and space; in svapna avastha, we have got another time and space; in suupti
avastha, we have (another, you should not say) no time and space. We are witness. Therefore
the witness consciousness must be beyond time and space because it is in the presence of
time and space; and it is in the absence of time and space also. Therefore it should be what:
sndrnand avabhodvnukaapidam khla da avadhibhym nirmuktham; it should be
beyond the parameters of time and space.
And therefore it is our avastha traya ski san; san means being. Being the avastha traya
ski; nirvikra. Being unconditioned by time and space; consciousness cannot be
influenced by time and space. Whatever is within time and space, is conditioned and
therefore influenced. And what is the influence of time. Time's influence is vikhaaraha. Time
is always understood only in terms of the rate of change of an object. How do we measure
time. Only in terms of rate of change of an object; when the Sun goes from one place to
another; that sun's movement is a measurement of time. It is called spatial change; or you
take its modification; scientists and all, they take the atom; and atom has got a half-life
period and it undergoes change; that they keep as a standard to measure the time.
Therefore influence of time is always in the form of either spatial change or what you call its
natural change. Change in itself.
And consciousness being uninfluenced by time, it has to be what; nirvikra. As I said the
other day, some of the scientists without reading the upaiads, they are just hypothesizing
at least that consciousness is beyond the study of time; because it does not have location; it
is not subject to physical laws; it is not subject to chemical laws; it is like reading upaiads.
So therefore, that is consciousness. Nirvikra.
And when I say nirvikra, you should remember the Tatva Bdha, nirvikra means free
from six forms of modification; asthi, jyaye, vardath, vipariamathe, apakiyath, vinayati.
904
And I am assuming that you all know what are the six modifications and therefore going
further.
Nirajana. Always if I teach a, aa, e, ee, I cannot complete the text. Therefore I have to
assume many things. Nirvikra. Then Nirvikra. Ajanam means blot; any blemish, any
dark spot, any impurity, anjanam means impurity; and nirajana means what uddha;
blemishless; unpolluted; stainless; that is what I said as asaga and therefore only body is
not even related to me.
Not enough you say that body is not me. I am not body, Svmiji, I know but I am concerned
about the wellbeing of that body. Like my scooter. It is not enough I see difference; I should
also see its relationshiplessness. Therefore nirajana means asaga.
And sdhannda. And what is the nature of that tma further. nanda. nanda means
pra. It does not have anything lacking; nothing is lacking. It is free from all types of
limitations. So time-wise limitation; space-wise limitation; objectivity-wise limitation; all kinds
of limitations are not there; therefore pra. And pratvam alone emotionally expresses in
the form of nanda. To know I am pra is to experience that I am nanda.
And whenever I am dukhi, sorrowful, we have got an idea, I lack something. Anytime you
study your mind in sorrow, it is backed by a conclusion at the intellectual level; sorrow is
emotional; but it is born of an intellectual conclusion; conclusion regarding whom; regarding
myself. Every sorrow is backed by an intellectual self-conclusion; and what is that: I do not
have everything I like. Some people say: people are there; love is there; money is not there.
Money is there; love is not there; both are there; house is not there; all are there, children
are not there, children are also there; but obedient children are not there. Not only you want
children, you want obedient children. Something is 'not there'', "not there" is sasra.
Therefore sorrow is emotional; but the cause is intellectual. What intellectual cause; self-
conclusion. What self-conclusion; I lack things. And what vdnta does is: it does not
directly attack your emotional problem. It only attacks your intellectual conclusion that I lack.
And the knowledge you again is also intellectual. What is the knowledge? I do not lack
anything. Aha pra. But this pratvam, expresses at the emotional level; as nanda;
Nandati, nandati, nandatva.
905

vdntavkyu sadramant
bhiknnamtra ca tuimanta |
akavanta karuaikavanta
kaupnavanta khalubhgyavanta ||1||
They do not have modern dress and all those things; with minimum dress; and food coming
from somewhere else; whatever food OK; and above all, what is the vessel; that is that
matrayanta; pidvay bhktumamatrayanta; very very convenient vessel; while eating it is
available; afterwards it is not there when both hands are removed. So easily assemblable
vessel; because parts are there readily. And the capacity of the stomach is only this much;
after that we all eat for the tongue.
Then how are they full and complete? without proper dress; without proper food; without
any possession; without bank balance. Therefore it is very clear that lack is a sense and not a
fact, and being a sense, you can remove it. Vdnta says it is non-sense. The sense that
limited_ sense (I am limited) is nonsense. limited_ sense, I am
limited, that sense you have, that is nonsense. You enquire and see that.
The whole job of vdnta is that. Sad nanda. Once that sense of lack is gone, I am always
nanda; nandati; nandati, nandatva. Iti saha vijeya.
That tma has to be known with the help of vdnta; that tma has to be known; how; very
important; svtmatvna; as myself. Do not say: My Self; do not split it; do not split My ... Self.
Then what will happen; I am someone else. It is My .... possession. Therefore tma will
become possessed and I will become possessor. It should become one word and it is Myself.
Myself means I; ahava ityartha; it should be known as myself; that is it should be known as
aha asmi. As long as I do not know the tma as I; nanda will not there.
So this should be owned by whom: vipacit; by a discriminative person; a subtle intellectual

person; a qualified person; because a strong dhbhmna is an obstacle for this knowledge.
A strong dha abhmna is an obstacle for knowledge; therefore by other religious sdanas,
we have to weaken the dha abhmna. Krishna tells in the 12th chapter of the Gt,
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906
Therefore the initial process is weakening the dha abhmna by taking this body as God's
property. That is where religion helps. Oh Lord! This is what you have given to me and I want
your support. If you come that way, you have got at least a shared property. After giving
Bhagavn also, you also keep. Joint. Thereafter later, we can give him fully; now you need not
give it fully; now we are holding it very tight in our hands.
So therefore, religion weakens dhbhmna, self-knowledge destroys dhaabhmna. And a

person who has weakened the dha abhmna is called vipaschit; discriminative person,
sdana catuaya sampaanna. This is tritiy vibhakti; sakrantha pullingaha vipacit abda
tritiy vibhakti; ka vacanam. because the sentence is in passive voice; vipacit saha tma
vijya. By a discriminative person, this tma has to be understood.
Continuing
|

iya uvca |
mithytvna niiddvu kvtu pacasu |
sarvbhva vin kicit na paymyatra h guro ||
vijya kimu vastvasti svtmntra vipacit || 214 ||
The student is raising a question, which is a normal doubt that comes to everyone, because
the upaiads uniformly say that tma is beyond the paja kas; and therefore it is different
from the body, mind, intellect and it is beyond the thoughts also. And therefore teaching
also is that you have to negate all of them and discover the tma and we gave the example
of the moss covering the water also; and when we remove the moss, we see the water. So
the example is also there. Paja kas are supposed to be covering the tma; ka means
what: that cover; a sheath; a shirt-like thing. Therefore what will be our aim. Go on negating
everything, with a hope of discovering that tma and this person closes all the sense organs,
the world is negated. Then comes the thought, which comes in hundreds when we sit for
meditation; and therefore he struggles and he wants to remove every thought and generally
he does not succeed; and then perhaps he succeeds.
As I told you, one person asked me: Svmiji, 12 years for me to come to the thoughtless
state. Then he asks Svmiji I am able to come to the thoughtless state; and I have made the
mind blank also; but I do not find any experience of tma. He is looking for the tma
907
experience to happen after the negation of every thought, because he has assumed that
tma is an entity which would have an extra light when all the thoughts are gone; or
something extra. He himself does not know what he expects; the greatest tragedy is: what
are you looking for; I do not know myself. Imagine I am going to the Railway Station; and
somebody asks, whom are you looking for; then you say: that I do not know. Then on what
basis: So is it in meditation and remove all the thoughts; I even do not know what to look
for; I think that it will be some kind of mystic experience and imagine mystic experiences
come, which mystic experience is tma experience? So therefore either I conclude some
experience is tma-experience or I wait eternally for tma-experience.
This is the universal mistake of almost every vdantik student. It is a normal mistake. So if we
have committed it, we have the privilege of committing it; because it is legitimate.
akarcrya understands these mistakes and therefore he puts this question in the mind of
the student. And what is that? I am able to negate everything and come to blankness; other
than blankness I do not experience anything. Other than blankness, I do not experience
anything. Do you mean to say that blankness is tma? which means we have ended up in the
shnya vda of the Buddhism; we have ended in nihilism; nothing is there; nothingness
becomes the truth.
This shnya vda possibility is the biggest problem. Therefore the student asks this question:
So hey guru; I am not able to understand. I have stopped all the thoughts; nothing comes;
after some days headache only comes; nothing comes. So therefore he says: ete pajasu
k niiddu satsu; sati saptami. Suppose all these five kas are negated. In short,
everything. All the experiences are negated. Mitytvena. As mithya.
So mithya you can understand here as antma, the full significance of the word mithya, we
will know only much later. akarcrya has not elaborated the topic of mithya. Therefore
here it is enough if you understand the word mithya as antma. So I have negated all the
paja kas as antma.
And then what do I find? kicinna paymi. I do not experience anything. I do not experience
anything. I was so optimistic and I found the same question was put in a magazine in a
question answer page and the editor of that magazine answers: Continue it, one day you will
get the experience. Imagine. Person asks I am able to go able to go up to blankness but I am
not able to get any experience at all; what should I do? Continue it; and imagine everyday
908
he will come, sit in meditation, reach blankness, and wait, wait, wait, wait!!
; nothing comes; and again he goes.
And at last, because of the sheer pressure, mind in pressure gives in certain times
hallucinatory experiences. In fact, even there is a wing of psychology, discusses that. Mind in
pressure, mind in, what you call, confinement; you know those people, who are in solitary
confinement for five years, for six years, in a dark room, sometimes they get certain
experiences also. And this fellow gets some such experience and concludes: I have seen the
tma. All because of the fundamental problem.
Therefore he says: kicinna paymi; I do not experience anything, except one thing; what is
that: sarvbhva vin; other than total blankness. sarvbhva vin; other than total
blankness; I do not experience anything atra; atra means here.
Now tell me, kimu vijya vastvasti; what is there to be known; because it is utter
blankness. What is there to be known at all? Is blankness something to be known; that is
worth knowing; or what else is there. Therefore vijya vasthu kimu asthi; that u is the
student's stress, what indeed is there to be known; what the 'hell' (in vdnta, we need not
talk about it); what the hell is to be known; nothing is there. Svtmana by oneself; tma
vipacit; who is discriminative; so tma vipacit; the one who has got a discriminative
intellect, by such a person, what is to be known at all.
So the student's contention is what: I do not experience after negating the paja kas. I do
not experience anything after negating paja kas. Tell me what is that blessed tma. What
is the answer. You know the answer; I have told many times. What is that. When you negate
everything, you have not negated one thing; After coming to the class and saying that no
one has come to the class; what does it mean; suppose a person comes to the hall; Svmiji
when I came, no one had arrived in this hall. It looks so simple. but that is the biggest truth.
When you say nobody has come; it means that nobody other than me. I say nobody; one
thing taken for granted is what: observer.
The observer is eternally taken for granted. Similarly when you talk about blankness, one
thing we have taken for granted is: that the blankness is also talked about because of the
observer alone. Therefore what you call blankness, is nothing but observed_less-observer. I
hope you understand. What is blankness. Observed_less-observer. What is the meaning of
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observed_less. The observer without anything to observe. When you say nobody has come
what does that mean; no one other than me.
Similarly, blankness is to be understood as awareness. What I think as blankness is formless

awareness. The thoughtless state is formless awareness; that formless awareness you do not
see because you are that blessed formless awareness. Therefore, it is a matter for owning
up; that I am this formless awareness, in me the formless awareness, thoughts arise and in
me, the formless awareness, the thoughts dissolve. Thoughts arise and dissolve; the
formless-I am always there. Without understanding this thing, we are suffering. Therefore r
gurur uvca.
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rgururuvca |
satyamukta tvay vidannipu:'si vicra |
ahadivikrst tadabhv:'yamapyanu ||213||
sarv ynnubhyant ya svaya nnubhyat |
tamtmna vditra viddi buddhy suskmay ||214||
So the first job of the teacher; just pat the student. For every question, the student has to be
patted. Never say that this is a silly question; even if it is the silliest question, say that it is
nice, you are thinking, because even the silliest question will come only for the thinking
mind. And therefore the first job of the teacher is congratulate; well-done; sabsh! beautiful.
Even akarcrya has had this question. Tell that way.
So akarcrya himself does that here. Hey Vidvn; see how he address; hey vidvn; not
the malayalam; in Malayalam, if you say vidvn, it is opposite in slang language. So it is
sasrkt vidvn; Oh Vidvn; intelligent student; vicrane nipuaha ati. So you are expert in
analysis; in thinking; in enquiry; in mananam; if you are not merely doing ravaam, but you
are expert in mananam also; and therefore satyam uktam. What you say is valid. Your
question is relevant; your question is valid. This is the congratulation part. OK. There is no
answer in this.
The answer is from the second line. Here from the second line onwards the teacher says:
when you talk about the absence of everything, you remember there is someone as the
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witness of absence. When you talk about the absence of everything, you require a witness
because, you cannot talk about something which you have not witnessed. I have told you the
example, very often. Suppose I ask you is there an elephant standing behind. Is there an
elephant standing behind. If you say yes, it is possible only if you have seen behind and
witnessed the presence of the elephant. Suppose you want to say: no, firmly, to say no also,
you should have seen behind. Without seeing behind, if you say that there is no elephant, it
is not a fact; it is only a presumption. No elephant comes here; there is not enough space for
the elephant to come here also; etc. It is all your conjectures. It can never be definite. If you
have to definitely say that there is no elephant behind, what is required; the absence of the
elephant; also should be necessarily witnessed.
This is presented in the form of an important law in vdnta; ski rahita abhva na
sabhavathi. There cannot be an absence without a witness. Ski rahita abhva na
sabhavathi, because abhva is also an object of experience, which requires the illuminating
principle and if you have not seen behind, what will your answer. What should be your
answer? I do not know. I do not know means what: I do not know does not mean that there
is no elephant. I do not know means I cannot talk about bhva also; I cannot talk about
abhva also; bhva requires a ski; abhva also requires a ski; which means there is no
absolute abhva.
Logic do you understand. Since abhva requires a ski, the so-called abhva is what: the
absence of everything except ski. Since abhva cannot be there without a ski; the so-
called abhva is to be understood as the abhva of everything other than ski. That means
absolute abhva is not there. Either there is ski with things or there is ski without things;
but with things or without things, ski is always there; which means the absolute abhva;
what is the definite of absolute abhva; absolute abhva as the abhva of everything,
including the ski is not possible. We can never talk about the absolute abhva; in which
ski is also absent. Impossible. Niskika snyata na sabhavathi. Niskika snyata na
sabhavathi. This is one of our powerful arguments against the Buddhists. When Buddhists
say nothing is there, we are asking him, who are you, who is talking. you are there to talk
about snya. We say you are buddhi snya; your buddhi is snya; you are not snya; you do
not have intelligence. The brain is snya, not you are snyam.
And therefore, akarcrya says here, ahamdivikr; so all the modifications, that is
changing objects, beginning from ahakra, ahakra representing vijnaaya ka; all
the changing objects beginning from vijnaaya ka; dhi means etc.; etc. means
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manmaya ka; aha means vijnaaya ka; aha is equal to vijnaaya ka; dhi
means what: etc. Etc. means here manmaya pramaya, annamaya and also baahya
prapaja; all these vikrs; vikrs changing objects; are witnessed by Ski. So in the next
verse; anubhuyante; that we have to bring here and connect; aha dhi vikr
anubhuyante; all these changing objects are witnessed by someone, and not only that, aya
tad abhvaha api; even the absence of all of them in suupti; in samdhi, in mrcha, mrcha
means comma, in the comatose state, in the amadhi state, when a person says all the
thoughts are stopped, so what is experienced: abhva ha. So ahadhi vikhra represents
bhva, and also tad abhva, both bhva and abhva are anubhuyate. They are all
experienced; by whom; next slka. Sarve anubhuyante; sarve should be connected with
previous slka. So anbhuyante from this slka , we connected to previous slka . In the
previous slka, ahadhi vikhra and abhva we had talked about, that we have to
connect in this slka . Sarve is equal to sarve vikhra bhva; sarve vikhra abhva. all of
them; na anubhuyante; ena means skinaha anubhuyante; they are experienced by
someone; and what is the nature of that experiencer; svaya na anubhuyate. That
experiencer himself can never be an object of experience. Because if conscious is an object of
experience, and I am the experiencer of consciousness, what will happen. Consciousness will
come; and consciousness will go; but imagine consciousness goes away; how can I
experience the absence of consciousness. Never possible. And therefore consciousness is
ever the experiencer; never the experienced. Svaya na anubhuyate. And that
unexperienced-experiencer, that unobjectificable-subject; that unnegatable negator, is
tmnam viddhi. That is called the tma, who is the vedit; vedit means ski; who is the
witness and your job is, not to come across that ski; your job is owning up the ski which
is all the time present. Your job is not coming across the ski; briefly experiencing the ski
is not your aim; if your aim is to briefly experience the ski, again it will become an object of
experience and arriving and departing. Therefore your job is what: owning up the ski.
Therefore viddhi. So own up that ski as yourselves, which has been done with the help of
the intellect. Remember you have to use the intellect as an instrument to own up the fact;
but when you own up the fact with the help of the intellect, you do not include the intellect
in the consciousness. You use the intellect as the instrument, but you do not own up. I gave
you the example, the other day. When you say: I am happy, in that "I am" statement, mouth
is used as an instrument, but the happiness is the attribute of the mind alone. So when you
say 'happy' are you including the mouth: No. Happiness belongs to the mind; but to say that
you use the mouth. Similarly, I use the intellect to own up the ski, which is exclusive of the
intellect. OK. I use the intellect to own up the ski, which excludes the intellect. Therefore
akarcrya says buddhya viddhi. Use your intellect to own up that fact. That is why we
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say in Nirvikalpa samdhi, you will never be able to own up because you stop your intellect.
Intellect out; then who is there to own up this fact. Therefore you have to own up this fact
with the help of the intellect alone and that too what type of intellect. suskmaya buddhya.
Because you should use the intellect, but you should not include the intellect. That is itself a
cleverness. I have to use the intellect; I should not include the intellect. That requires an
extremely subtle intellect. Not ordinary, suskmaya viddhi.
More... Hari Om.
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076. Verses 214 to 217
|
|
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|
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rgururuvca |
satyamukta tvay vidannipu:'si vicra |
ahadivikrst tadabhv:'yamapyanu ||213||
sarv ynnubhyant ya svaya nnubhyat |
tamtmna vditra viddi buddhy suskmay ||214||
In verse No. 212, there is a better reading, which I would like to note. In the last line,
svtman tma vipacit is the reading given in this book; but there is a better reading
svtmantra vipacit. svtmana atra vipacit. So this second reading is a better one; and
the meaning is the same alone. vipacit svtmana; atra vijya vasthu kim asthi. So the
question is after negating all the paja kas, we do not experience anything at all; and how
can you talk about an tma after negating all the paja kas. So atra, here, svtmana
vipacit vijya vasthu kim asthi; there is nothing to be known at all.
And for that alone, the teacher is giving the answer from 213th verse; we have been seeing
and we saw verse No 214 also; wherein the teacher said that there is something which
remains as a witness after negating all the paja kas. Because the student said, after the
negation of paja kas, there is only total blankness. And it is upon that statement, the
teacher is focusing; if you are referring to total blankness, tell me how do you know that
there is total blankness.
Then naturally, you have to say that I do not experience anything, that means the blankness
is itself witnessed by someone that is You and that witness itself cannot be negated. So
therefore, the ultimate experiencer is ever the experiencer; never an experienced-object and
therefore whenever we are negating everything, the word 'everything' should be understood
as 'every object'. That 'everything' should not include the 'negator'. Everything should not
include the negator; therefore whenever we say nothing is there, it means there is nothing
other than Me. As I gave you the example, when a person comes to the hall and says: No one
has come, it should be understood as No one other than Me has come. That me is ever the
subject, never the object. Therefore akarcrya said sarve na anubhuyante; yaha svaya
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na anubhuyate. Everything else is experienced by the subject witnessed and the witness is
never experienced.
And we should very carefully understand here, when we say tma is never experienced, it
does not mean that it is to be ever believed. So when we say it is not a matter of experience,
it does not mean that it is matter of belief, because in the karma knda we talk about a
heaven which we can never experience in this life. Heaven can never be experienced in this
life and therefore the existence of heaven is what: ever a matter of belief.
In stra, we call it nitya parka; nitya parka means what; you have to ever belief it in
this life; unlike Gangotri or Gomukh or Manasarovar; you have to believe it, until you visit the
place; but in this life, you can go and verify and experience. But in the case of heaven, it is
nithya parka; nitya meaning what: in this life, you cannot see. Similarly when I say tma is
never experienced; we may conclude: Oh Ho! tma can never be experienced and therefore
with the help of stra pramam, we have to "believe" that there is an tma. So such a
conclusion may come; tma is a matter of 'belief'. So we should carefully know, tma is not a
'matter of believing' also like heaven.
Then what do you mean. You say that it can never be experienced; then you say that it is not
a matter of belief also; head is spinning! We say that experience is required in the case of
other things to prove the existence. Experience is required to prove the existence of other
things; in the case of tma, experience is not possible, and experience is not required also;
because even before experience, it is evident as I, the consciousness. Therefore it is not an
object of experience, but at the same time, it is ever evident as the consciousness. So our
problems is what: not experiencing the tma; because it is ever experienced as
consciousness; our only problem is whether the consciousness is an adjectival consciousness,
or it is a noun consciousness. That is the problem, because we experience consciousness all
the time; but we take it as a property of the body; because we use the word 'consciousness'
as an adjective: 'he is a conscious being'. So when you say he is a conscious being, you are
experiencing both the noun and adjective. What is the noun? Being and what is the
adjective. Conscious. If you do not know what consciousness is, how can you use the
adjective conscious-being.
Therefore consciousness is experienced by us and that ever experienced consciousness is

tma, but our problem is what: we have understood the consciousness as an adjective of the
body. stra is required to change the adjective consciousness into noun consciousness,
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which is a change in understanding. And to change adjectival-consciousness to noun-

consciousness, where has the change to be done? In our understanding, a change is
required.
Exactly like what: when see a golden bangle, gold has become an adjective; bangle has
become a noun. See the problem. Gold has become an adjective. Bangle has become a
noun. Now I have to teach the person and teach what; Bangle is only a form and form is
noun or adjective? Form? What? Fundamental problem is there? Form is an adjective; bangle
is a form; and form is an adjective.
I have to convert, gold into a noun, that conversion is a intellectual change, not an
experiential change. Experience remaining the same, the whole teaching is a conversion in
understanding, no conversion in experience. Whether jni or ajni, my experiences will be
the same; in jgrat avastha, I experience consciousness with objects; in suupti avastha, I
experience consciousness without object. In jgrat avastha, dvaita caitanya; in suupti
avastha, advaita caitanya.
Over and above this, a new experience is not possible, because only two caitanyas are
possible. Consciousness with object; when; now (I think!)
And if you are sleeping, you are again a conscious being, without object. Samdhi, if you go,
what experience will come? Consciousness without object. Therefore experientially there is
nothing new possible; What do we require. Cognitively we have to ask the question; the
consciousness that I am experiencing all the time, is it an adjectival consciousness or is it a
noun? and all the strik enquiry is to convert our buddhi, our understanding. And what I
have to understand is that I have understood consciousness to be adjectival and that I have
to understand it as noun; you cannot say that I think it is noun; you have to understand it as
a noun.
And therefore, caitanya is never experienced as an object; it is ever experienced within our
life; and stra is to understand the experience or to assimilate that experience. And
assimilating that experience requires what: suskmay buddhyay. Conversion of adjective-
consciousness into noun-consciousness requires skma buddhi, because you have to do
that with available experiences. That is avastha traya vivkam. The stra does not talk about
avastha catuaya vivka. Experience is only avastha traya. stra does not ask you to go in
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for experience. With whatever experience you have, you should develop a new
understanding.
And what is that understanding; consciousness is not an adjective; consciousness is a noun;

and that nominal Conciousness; nominal consciousness means what; that noun-
consciousness I am. Not a joke; and therefore akarcrya says: suskmay buddhya
viddhi; you understand that.
Continuing
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tatskika bhavttattadyadyadynnubhyat |
kasypyananubhtrth skitva npayujyat ||215||
So here akarcrya mentions a general rule that any experience involves two things; one
is the experienced and the experiencer; the witness. You can never talk about an experience
without these two entities. So if there is an experience of nothingness; there also two things
are required; one thing is nothing; because you are talking about the experience of nothing.
But even that nothingness requires what: the experiencer of that "nothing"; which experience
is not 'Nothing'. So the experiencer of the nothing is not Nothing. Experiencer of nothing is
Something. Because of the law, the experiencer is different from the experienced; therefore
the experiencer of nothing must be different from nothing and one who is different from
Nothing cannot be Nothing; has to be something. Not quibbling with words; OK; It is some
positive entity; bhva rpa. Nothing can be witnessed by nothing. Nothing has to be
witnessed by something; and therefore really there is nothing at all.
That is why, in advaita, there is no abhvam at all, because abhvam means what: means Me.
Ultimately one of the definition of Brahman is the absence of the world. One of the
definitions of the Brahman is prapaja upaama. Mnukya. Prapajaopaama Sntam
iva caturta advaitam manyant; sa tma sa vijyaya. Nothing is the definition of tma
because, when you talk about nothing, what is there; the talker of nothing is there; that is
consciousness; that is Brahman.
And therefore he gives a general law: yat yat na anubhuyante; whatever is experienced by
someone; whatever object understood; whatever object is experienced by some subject, tat
tat; all that those objects, have tat skikam, have the experiencer as their witness. So an
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involved sentence. Whatever object is experienced by some subject; by someone, all those
objects have got the experiencer as the ski.
In Sasrkt, it is simply presented. In English I will present it by splitting it into two, so that it
is easy to understand. Suppose X is experienced by Y, suppose, X is experienced by Y, then Y
is the skiof X. Suppose X is experienced by Y, then Y is the ski of X.
In short, the experiencer is called the ski of the experienced. Experiencer is called the ski
of the experienced. So yat yatu, yna yna anubhuyat, {
,
}. So simple only. In Sasrkt it is simple. Experiencer
is the witness of the experienced.
And why do we say so. Because tasya api ananabhutha arthe, skitvam na upayithyat.
Nothing can be a witness or no one can be a witness with regard to an unexperienced
object. No one can be a witness with regard to an unexperienced object. So therefore
experiencer alone is a witness of the object and without experiencing, the experiencer cannot
be the witness of that object. Thus he presents the general rule. Later he wants to extend
that general rule to the abhva experience also. What is the abhva experience. When you
negate all the paja ka, there is total blankness, in that blankness also, there is a ski. That
he will extend in the next verse; that we will see later.
So kasyaapi, no one can have, skitvam with regard to ananubht artha; ananubht artha
means what; with regard to unexperienced object, no one can have the status of skitvam.
Now let us extend to the blankness.

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asau svaskik abhv yata svnnubhyat |
ata para svaya sktpratyagtm na ctara ||216||
Now he wants to extend that law to that abhva; that is the total blankness when you negate
the world, negate your emotions, negate your knowledge, negate every thought; that
blankness is there.
Now he said: blankness has also a witness; there is a ski. Now who is that ski. Here alone
we have to extend the previous law because, these laws are important; otherwise students
918
will commit mistakes. Because we have said tma is avastha traya ski; or paja ka ski,
or sarva abhva ski. What the idiotic student would do you know; after negation of
everything, the upaiad has said there is a ski which is Brahman. What the student does
now. He will say, I am not able to find the ski. He will again look for the ski.
I told you that student who said Svmiji I am practising meditation for 12 years; I am able to
come to blankness; I am able to negate all the thought; after arriving at the blankness, what
should I do. When will that Brahma anubhava come. So when I say ski is Brahman, again
he commit the mistake of what: looking for the ski. Here alone we have apply the law given
in the previous slka; what is the law; experiencer of the blankness is the ski of the
blankness. And who is experiencing blankness. Who is experiencing blankness. I am
experiencing blankness. I am aware of the blankness. I am the experiencer of the blankness. I
alone talk about the blankness. Svmiji I come to blankness alone; who says: I am only
saying.
And therefore I am the experiencer of the blankness; therefore I should never look for the
ski. I am the ski. And therefore, asau abhva sva skika. This blankness has got I as
the ski. This blankness has got I as the ski, or if you want to put in straight language, I
am the ski of blankness. And therefore that caitanya I am. Ski I am; therefore Brahman I
am. Enough of looking for something. For how many days are you going to wait. You are
only that.
And therefore he says: asau abhva sva skika. When you sit in meditation, when you
negate all the thoughts, in the blankness, do not look for the arrival of that something, that
blankness is not blankness, that blankness is pervaded by the awareness and that pervading
awareness is myself. Not only that blankness; in this body itself, the blankness is awared by
awareness; this body also is awared by the same awareness. Then who am I; I am not the
pervaded body, I am the pervading awareness.
Just a small shift; but a big shift. Instead of saying I am the body pervaded by awareness;
what should I understand. I am the awareness pervading this body, in which state, in jgrat
avastha and I am the awareness pervading the silence in thoughtless state. I am the
awareness pervading in the jgrat avastha; I am the awareness pervading the thought when
the thoughts are there; I am the awareness pervading the silence when the thoughts are not
there.
919
So thoughtful mind I pervade; silent mind I pervade; active body I pervade; passive body I
pervade; lot of sound I pervade; there is absolute silence; who pervades; I pervade. What is
the proof for that. What is the proof for my pervasion of the silence? I am talking about
silence. If I have to talk about silence, I must be aware of silence. And therefore who am I?; I
am the pervader of silence. And that you should own up.
Therefore he says, asau abhva; this blankness has the I as the ski. svaskika; bahuvrihi
samsa; svam va ski yasya saha; because otherwise you will be searching for the ski. See
what are all the problems; tma if you say, he will search for tma; if you say ski, he will
search for ski. You, if I say; then he will think; Oh Ho, is the body the Brahman. So if I say
You are that Brahman; he will think, Oh Ho, Brahman is 5" 8". So if I say you, you will take
the body; ski if you say, he will go on searching. So the teacher has got a hell of a trouble.
Therefore the teacher has to say: You, the witness of your own body, are Brahman. Asau sva
skikaha bhva.
So here is a correction svaskik bhv; after svaskik, one S mark is required. which
indicates abhva. svaskik abhva it is. That will go away in sandhi
rule; and in its place, one mark will be placed. So asau abhva sva skika; and why do I
say I am the ski of the abhva; because of the rule given in the previos slka . What is the
rule. Experiencer of something is the ski of that something. I am the experiencer of this
blankness and therefore I am ski. Therefore akarcrya says yathaha; because svena
anubhuyate, because the blankness is experienced by myself and therefore I am the ski.
OK. By knowing I am the ski; what I will get. Always the question is what I will get.
akarcrya says: the Upaiads point out that this ski is Brahman. The upaiads point
out that this ski is Brahman because we have no means of knowledge to know about the
nature of ski. This caitanya, whether it is big or small. What is its colour; caitanya what
is its height. How to find out. You have to put the caitanya in the test-tube. When the
caitanya becomes the object, who will watch that.
So caitanya is never available for study; whereas the stra gives me the knowledge of that
caitanya; like what; remember the example, the mirror helps me in knowing about my face.
Similarly stra darpana is.
Therefore the Upaiads say: pratyagtma skt param Brahma; Brahman understood;
pratyagtma skt param Brahma bhavathi. So this pratyagtma, which is the ski, skt
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means what; skt ski svarpa vartamna; so this consciousness is param Brahma. So
ski is param brahma, and who is the ski; I am the ski; ski is param brahma, and
therefore I am Brahman; And what is Brahman; the very word Brahman means infinite; and
therefore I am the infinite Brahman.
Then suppose a person asks a technical question; why should I accept the stra statement.
How do you know that stra is valid. How do you know that it is the right source of
knowledge. Anybody can say anything. Another person may say that caitanya is a donkey.
So how do I accept it as a fact.
So this is a very technical question; generally, we do not deal; but in Vdnta, they do deal
with that. So they ask the question, how do you prove the validity of any source of
knowledge. How do you prove the validity of any source of knowledge?
Suppose there is a source of knowledge (purely technical; I will tell in brief; it is a very big
topic); suppose to prove a source of knowledge valid, you use another source of knowledge;
what will happen. Now how do you prove the other source of knowledge is valid. To prove
the other source of knowledge is valid, you have to use, another. Now tell me, what is the
ultimate source of knowledge.
Now you have to accept some ultimate source of knowledge, which does not require, further
proof or validity. That somebody has to accept like somewhere. Now in the field of science,
they have accepted the sense organs as the final valid source of knowledge. They do not
question the sense organs; therefore sense organs are 'believed'; science is based on the
'belief' in the sense organs.
If somebody is going to ask, what is the proof for the validity of the sense organs
themselves; what should be the answer. We accept the sense organs and therefore we are
taking it as experiment, as they say. In the experiment if it comes like that; we are accepting
and fortunately it has been working. Fortunately it is not proved, but it works. When I say this
is orange colour, you also see it as orange, and it has never been contradicted.
And therefore the validity of a source of knowledge is based on two conditions: one
condition is it gives me a fresh knowledge, which is not given by any other source. Eyes give
me the knowledge of colour, which is not given by any other source; and that knowledge
921
given by the eyes is not contradicted by any other; ear does not come and negate it; science
also does not negate; nothing negates it.
Therefore, so anadigatam abhdyam vasthu bdhagam pramam. A valid source of

knowledge is accepted, as a valid source of knowledge, when it gives a piece of knowledge,
which is not contradicted by other sources. And vdnta gives me an information about
caitanya which is never given by any other source of knowledge. Not only not given; they
are not even able to study that.
As I said; some scientists do say now that consciousness is never available for study itself and
about that consciousness, stra gives a knowledge, which is never contradicted. So it is
anadigatam and it is abhdyam and therefore stram we accept as a valid source of
knowledge; exactly like what: exactly like what: the pratyaka pramam.
If stram is a belief; our sense organs are also belief only. Science believes the sense organs
and what we say is let us accept the sense organs in the field of matter; let us accept the
stra in the field of consciousness. Pratyakyam matter viay pramam; stram
consciousness viay pramam. If stram is a belief, Pratyakyam is also a belief. If you are
willing to believe, the Pratyakyam and conduct your life; why can't you believe stram also
and conduct your life.
If you say pratyakam is not a belief, it is valid; I will say, stram is also not belief. Either
accept both as belief or either accept both of them as knowledge; I do not care about
language; I only talk about the validity.
And in fact, in advanced vdnta graths; they go further and say that stra is more reliable
than even pratyakam. For that further we discuss the validity of knowledge; it is all very very
beautiful discussions; but being too technical, we avoid those discussions in the fundamental
texts.
And therefore stram pratyagtma skt svaya param Brahma. Pratyagtma means ski.
Ski is param brahma itself directly. Svaya; svaya means what; by itself. Ski need not
become param brahma; ski as it is, is Param Brahma. And what is that Brahman will be
discussed later. Here we will note that it is Brahman. Na ca itara; na ca itara means what;
nothing else; it is Brahman only; and nothing else.
922
Continuing.

|

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jgratsvapnasuuptiu sphuatara y:'sau samujjrmbhat
pratyagrpatay sadhamahmityanta sphurannaikadh |
nnkravikrabhgina imn payannahadhmukhn
nitynandacidtman sphurati ta viddhi svamta hrdi ||217||
So therefore Oh Student, focus on the ski caitanya. So first focus on the consciousness,
because when you say I; two things are evident simultaneously; the body is evident; mind is
evident; thoughts are evident; along with that one thing more is also evident; what is that: I
am alive; I am sentient; I am conscious; the conscious is also evident.
In that what is our first confusion; which is noun; which is adjective. What is our thinking now;
body is noun; consciousness is adjective. Therefore the first aim is what; reversing that.
Consciousness is noun; body is adjective.
And once you have come to consciousness as noun; tvam pada lakyrtha is over; and
thereafterwards, you want to study more about consciousness, the noun; because we have
separated the body; until consciousness is taken as adjective, it has to travel along with the
body. It is wedded; it is a grhastha caitanya; you have to make it a sanysi caitanya.
How do you do that; separate it; what; this body wife; body husband, whatever it might be.
Once you have separated the consciousness; remember the example; when you say Bright
hand; the brightness you are taking it as adjective of the hand; I am telling you, Brightness is
not adjective, brightness is the noun; it is the light. And that continues even after the hand is
gone.
Therefore first convert adjectival consciousness into noun; and separate it from body; and
learn to concentrate on that consciousness; concentrate does not mean that you have to put
it in a plate and look at it with your eyes; focus your attention to the self-evident noun-
consciousness; and then stra gives more and more information about the nature of that
caitanya.
And the first benefit is what? the form belongs to the body only; the form does not belong
to consciousness. And that itself removes the location of consciousness. The first casuality is
923
location. When you say I am here, that statement is true only with regard to the body part;
when it comes to the consciousness part; the statement I am here is not an ordinary mistake;
it is a greatest blunder.
Similarly so many things. The stra beautiful says: look at this: asau samujjrmbhat asau
means what; this consciousness, the noun; samujjrmbhat, is evident, not as a noun, not as
an adjective, but as an noun, it is evident at all times. What are the times, jgrat svapna
suuptiu. In jgrat avastha, svapna avastha, and suupti avastha, and the only difference is
what: in the jgrat avastha, awareness is evident, along with the located body; in the suupti
avastha, awareness is evident, without the body location. That is why, when you are sleeping,
I never say I am here. From this it is very clear, I am here location comes only because of the
body and consciousness itself is locationless. Therefore jgrat svpana suuptiu
samujjrmbhat, is evident. How do you know it is evident. How will I know that I have eyes or
not; I am not seeing the eyes. The very fact that you are all evident is because of the eye; for
who can question the existence of the I. So the evidence of consciousness cannot be
questioned because every thing else is evident because of the consciousness. Therefore
akarcrya uses the word; sphuatara; without doubt evident. Svaya prakam it is
evident; it is evident very clearly.
And how is it evident. Aha aha iti sad; as I, I, I, I am, aware of sound, I am aware of smell,
taste, touch. And imagine as even I am listening, then suppose I doze off; I go sleep. This
time, this space, this world is gone; svapna da, svapna kla, svapna objects come, I am
aware. And I go to deep sleep state. da, kla, vastus gone. Then also, I am aware. But to
say I am aware, I require the mouth. But to be aware I do not require the mouth. Therefore,
in suupti I am aware I will not tell. not because I am not aware, but because to say I require
what: mouth. So therefore in suupti, I am aware. and How do I know. After waking up, I say I
was aware of nothing. Therefore aha aha iti sad bhti. Pratyak rpataya, as the inner
self. As the inner principle. Every word is significant. Sad, at all times, even when time is not
there. At all the time, even when time is not there. When time is not there; when, in Suupti.
anta sphuran; shining within evident within, kadh; uniformly. So when I talk about pot
knowledge, and tree knowledge, the pot and tree are different, but not the, what:
knowledge, the awareness. When the light is pervading varieties of objects, the light is
uniform in all. But the objects are not uniform. Similarly, I the awareness am same, when I
say I am sorrowful, and I am happy, the difference is not in me at all. I am sorrowful means
what: I am aware of the sorrowful thought and I am aware of the happy thought. The
differences belong to the thoughts and mind. I am the illumining awareness. Neither
924
sorrowful, nor happy. So kadh sphuran. nnkravikrabhgina imn

payannahadhmukhn. Beautiful expression. Not only I am evident, I illumine all the
changing objects. So I am changeless but I am the illuminator of the changes. I am formless
but I am the illuminator of all forms. The exact meaning we will see in the next class.
Hari Om.
925
077. Verses 217 to 220

|

||||
jgratsvapnasuuptiu sphuatara y:'sau samujjrmbhat
pratyagrpatay sadhamahmityanta sphurannaikadh |
nnkravikrabhgina imn payannahadhmukhn
nitynandacidtman sphurati ta viddhi svamta hrdi ||217||
After talking about the paja ka, now akarcrya is dealing with the tma, which is
different from the paja kas, and this topic was started from 210th verse and it will go up
to 222nd verse.
And akarcrya, in keeping with stra, shows that the paja ka vilakana tma is
nothing but the consciousness principle. And this consciousness is intimately pervading the
paja kas and it is illumining the paja kas but without undergoing any change at all.
And therefore this caitanya is called avasthatraya ski, which was presented in verse 217;
jgrat svapna suuptiu sphuatara y:'sau samujjrmbhat. This caitanya is self-evidently
present in all the three states and in the form of aha, the very subject, it is illumining
everything, because I use the expression I am aware of the jgrat, I am aware of the svapna,
and I am aware of the suupti; and therefore the witness of these three states is identical
with the aha, the first person singular.
And it illumines everything that is subject to change. nnkravikrabhgina imn

ahadhmukhn payann; payan means illumining, all the kas beginning from ahakra,
ahadhmukhn, ahadhi means ahakra, aha vrtti, mukhn means etc., that is
beginning from ahakra, the vijnaaya ka, everything it illumines.
akarcrya does not talk about nandamaya ka because nandamaya ka is a resolved

state; and therefore he talks about everything beginning from vijnaaya ka up to the
external world and what is the nature of all of them; nnkravikrabhgina; which are
subject to varieties of forms and varieties of modifications. So the form of annamaya; the
forms of pramaya, the form of manmaya etc. are different; and if you go to the external
world, the form of every object is different from that of other object. Therefore nnkra
926
drya; drk tu ka akhra; so the witness has got only one form; which is formlessness. So
remaining formless all the time, it illumines all the varieties of forms.
And not only the objects are subject to akhra; they are subject to vikhra also; no form
remains stationary; it undergoes change, which very clearly see in annamaya ka. If you
take one of your old pictures, when you were 20, some of you have to identify and say that
this is you. Are you this; you are like this, etc. etc. Either that one is so gundu and this is so
thin; or that is so olli and present one is so gundu. Why, annamaya is subject to going out of
shape. Similarly, pramaya, similarly manmaya. Therefore, nnkravikrabhgina;
bhgina means subject to.
And this is for grammar students; this is second case, plural. Dvitiya Bahuvachanam.
vikhrabhgi; vikhrabhgnau; vikhrabhgna; vikhrabhgnam; vikhrabhginau;
vikhrabhgina; dvitiya bahuvacanam; object of payan; seeing these objects; because it is
the object for the word 'seeing'; dvitiya vikhati; witnessing all these objects, which are subject
to varieties of forms and modifications; ahadhi mukhn payan.
But even though the witness is illuminating varieties of emotions, belonging to manmaya
etc., the witness itself is not subject to any of these emotions.
So nitya nanda cidtmana; that is the beauty of vdnta. Normally, what do we say. I
experience sorrow; therefore I am sorrowful; we will say. Vdnta says; you experience
sorrow; therefore you do not have sorrow. Why? because the law is: an experienced property
will always belong to an experienced substance and therefore it can never belong to the
experiencer. Therefore in vdnta, I experience sorrow; therefore I am free from sorrow.
Therefore, jnta gu; jntuhu na bhavathi. Experienced property can never belong to the
experiencer. And the experiencer's properties can never be experienced. Can you see why?
Experiencer's properties can never be experienced; why? To experience the properties of the
experiencer, what, to experience the properties of the experiencer, the experiencer will have
to be objectified. If the eye has to see the colour of the eye, if the eye has to see the colour
of the eye, what is required? The seer-eye will have to objectify the eyes to see the colour of
the eyes. Since the seer eye can never be objectified, the colour of the eyes also cannot be
objectified.
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If the experiencer's properties have to be experienced, you require the objectification of the
experiencer himself and since the experiencer is never objectifiable, the experiencer's
properties also are not objectifiable and therefore all the experienced-properties do not
belong to what; all the experienced-properties do not belong to the experiencer. So, is
sorrow experienced by you, vdnta asks: Yes, Svmiji, I am experiencing it too much, if you
say, the teacher says: do not worry, you are nanda svarpa; if sorrow is experienced by
you, it belongs to the experienced mind; it does not belong to the experiencer-witness of the
mind. But our problem is what: when we go on experiencing something, unknowingly, we
identify with that; like watching the movie, when the hero and villian are fighting, you can
see some people here also in the fighting mode and keeping the hands in the hitting pose.
And I have experienced it; sometimes, when I go in the auto ricksaw and when he tries to
overtake in a precarious conditions, some car may be coming opposite; and this person
wants to overtake before the car arrives; and when it is very close, I press my leg down. Even
though I do not have any brake; it is useful only if the driver presses the brake; and even I do
not even know driving; I know this much, that if you press something, the auto stops. I go on
pressing; this is called what: tdtmaya.
I am witness of the mind; which undergoes sorrowful modifications; but I am so intimately

identified; therefore instead of saying I am experiencing the sorrowful mind, I make the
statement, short cut statement, I am sorrowful.
Then who am I. akarcrya says whether you accept it or not; akarcrya says: nitya
nanda cidtmana; you are the witness consciousness, which is nitya nanda chit; in this
form, sphurati; ta yta hrdi viddhi; may you own up that witness consciousness, instead
of the miserable mind. Up to this we saw, continuing.
-
|

||||
ghadak bimbitamarkabimba-
mlkya mh ravimva manyat |
tath cidbhsamupdhisastha
bhrntyhamityva ja:'Bhm nyat ||218||
So here akarcrya gives an example to help us own up our caitanya svarpam and it is a
beautiful example. So the entire verse is not only this verse, this verse and the next verse, two
verses are example verses, and then he will extend to the tma also. Very beautiful example.
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Now he says: imagine there is a pot; pot is comparable to the stla arra; pot is also made
up of mud; and body also is made up of refined mud; story
and all you know well; therefore the body is made up of refined mud; stla arra; and
imagine, within the pot, there is water; and within the physical body, there is skma arra;
therefore the skma arra is compared to the water in the mud pot. And then up above
there is the sun, original sun; which is comparable to the original consciousness, bimba
caitanya; ski caitanya; this is the third comparison. So pot, water, original sun; body,
subtle body; original consciousness.
Then the original sun gets reflected in the water; it is pratibimba surya; this is the fourth
factor; bimba surya; pratibimba surya. Similarly in the skma arra; there is
pratimbimba caitanya; otherwise called cidbhsa. Thus these are the four factors.
And akarcrya says, an ignorant person looks at the reflected sun and mistakes it as the
original sun. The reflected sun, along with the pot and the water is taken as the original sun;
and what is the limitations of the reflected sun; there are so many limitations.
First limitation is it gets localised within the small pot and second thing is, it is subject to
movement from place to place when the pot along with the water is carried; the reflection
also travels and suppose the pot is broken; then the water also is dissolved; then the
reflection also gets dissolved. it is subject to arrival and departure, along with the waters. This
is the lot of the pratibimba surya.
And akarcrya says: An ignorant person commits the mistake of taking the reflected sun
as the original sun whereas the wise person is one who dismisses all these three. ghatam
nidhai; ghata jalam nidhai; ghata jala gata pratibimba surya api nidhai; he negates
all of them and recognises the original sun, which will continue even after the destruction of
the pot; even after the destruction of water; even after the destruction of the localised
limited Sun.
So this is explained in two verses and later he will extend this to the caitanya also. When
the ignorant is to say that I am a conscious being, they are taking which consciousness as
themselves. When the ignorant people say that I am a conscious being, they are taking the
pratibimba caitanya as themselves and therefore they say I am here; wherever the body
goes, I am going there.
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And not only that, a day will come, when the water is emptied from this pot; and transferred
to another pot; what? can you guess what it is? punarjanma is what: the skma arra
water with this body and when the water goes what goes away, the reflection also goes
away; which is called death; and the skma arra is in another body, therefore the life also
seems to have travelled.
Consciousness also seems to have travelled and where does it travel; pitru lkam and
gandarva lka; and naraka lka and for that consciousness, you have to give shrddha,
tarpaa. All for whom? for pratibimba caitanya; and why do we do all these things,
because we are all ignorant; and how long it should continue; as long as we are ignorant;
punarapi jananam, punarapi maraam; and therefore tat tat karmi; and how to avoid
death;
how to get security; for security one should have money, house, heirs; etc. LIC; or for saving
what: the unsaveable. So you have to save and protect the pratibimba caitanya; as long as
you hold on to pratibimba caitanya; the entire karma knda is valid.
You have no right to question the karma knda; as long as you take yourselves to be the
pratibimba caitanya. Give up the notion I am pratimbimba caitanya and the consequent
limitations also, vda says, tatra vd avdh bhavanti; you need not have any kada; no
karmam; you do not have birth, you do not have death, you do not have relatives; but the
holding on to relatives, do not say that I would not do raddham. As long as you hold on to
possessions and relatives, you are pratimbimba caitanya. And as long as you are
pratimbimba caitanya, all the ritualistic sections are valid. The moment you say I am bimba
caitanya, you have no wife; you have no husband; you have no children.

na m mrtyuak na m jtibhda
pit naiva m naiva mt na janma |
na bandhurna mitra gururnaiva iya
Therefore do you want to hold on to things, you are pratibimba caitanya. If you say
nothing belongs to me, then you are bimba caitanya. Accordingly vda treates you and
therefore akarcrya says a wise person gives up all these three; what are the three: stla
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arra, skma arra, skma arra pratimbimbitha localised travelling consciousness;

great tourist; tourist consciousness. And he takes himself to be what: I am the unlocalised
consciousness.
And how will it will be. Unlocalised consciousness how will it be? If you ask, Bhagavn says: I
give you the experience of it regularly; When? In sleep you do not have the notion of
localisation. Localisation is a superimposition on ourselves; transferred from what: the stla
skma arrt localisation. I transfer on to myself; when I stop the transference in sleep; I do
not have space location, time-location,
jtintikulagtradraga
nmarpaguadavarjitam |
daklaviaytivarti yad
brahma tattvamasi bhvaytmani ||254|| VC
Ten verses of wonderful meditation akarcrya will give here itself. You have to wait for a
few more classes. Beautiful meditation slks.
Svmi Chinmaynanda loves those slks; when we are all studying, we had to byeheart it;
and then will ask: examination and all used to be there: He will say: Next class you have to
chant all the ten slka s without text in front; so you have to watch us; we were in Uttarakasi,
up and down we were walking, chanting these slka s. I do not know whether we had
studied this much in the school itself; studied and got byeheart; and Svmiji said I have seen
you all of you putting forth effort and that is enough; I won't ask questions. Could he not
told that before. Anyway we learnt it byeheart because of that! Wonderful verses.
That is the description of what: unlocalised consciousness. Brhmaa etc. belongs to what;
pratibimba caitanya, because reflection is associated with what; skma arra; which is
associated with what: stla arra; therefore, reflection has only all these attributes. So this
is said in four slks; two slks are examples; two slks are original. Now look at the
slks:
ghadak arkabimbam bimbitam; simple sasrkt; ghaa udak, in the waters of the pot,
arka bimbam, the solar disc, is bimbitam, is reflected. The solar disc is reflected in the waters
of the pot. mha vilkya; a confused person, looks at the reflected Sun, bimbitam arkam
vilkya, mha, a confused person, what mistake he commits; ravim manyat, he takes the
reflection as the original sun. Tath, in the same way, cidabhsam updhisastha, in the
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same way, the jaa, fourth line, jaa, the ignorant person, looks at the cidabhsa,
cidabhsa means what; the reflected consciousness, vilkya is understood, vilkya,
experiencing the reflected consciousness, cidabhsam, the pratibimba caitanya, obtaining
where; updhisastha; obtaining in the skma arra waters; which is contained in stla
arra pot.
So vilkya; here updhi means skma arra, updhisastha, the skma arre
varthamnam cidbhsam alkya, experiencing that localised reflected consciousness, jaa
aha iti va abhmanyat; jaa means the ignorant person, the dull witted; (in Tamil also we
tell: ). So the unintelligent, the indiscriminate,
experiencing the localised consciousness takes that as aha. Aha iti abhmanyat; out of
what: bhrandya; out of confusion.
So the reflected consciousness is mistaken as the real-I. What is the proof for the mistake;
the first proof is the sense of localisation. I am in Chennai; I am in Anna Nagar; I am in this
hall; That is the first indication; the second indication is I feel connected to this body also; the
original sun is not connected to the waters or pot; it is the reflected sun that is intimately
connected to the water and pot; and if I claim I am the original consciousness, I will never
claim this body. It is because of my identification with the reflection, through the reflection, I
claim the mind also; through the mind I claim the physical body also. Therefore the physical
body's mortality becomes my mortality. Subtle body's travel becomes my travel. And not
only I am connected to the mind and body, through this body, I relate myself with mother;
father; child, house. So thus like the root of a tree; the tree is in this house, but the root
underground has gone to so many feet away in the neighbouring house also.
Similarly, I am sitting here; and through my attachment, I am spreading all over the world.
Svmiji in Los Angeles my first son-in-law is there; in Japan so-and-so is there. That 15th
chapter Krishna says: adhaca mlnyanusantatni karmnubandhni manuyalk; the root
has spread all over; Los Angeles earthquake you say: here this person quakes; why? because
my uncle's son or somebody is there. And the quake in Iraq; this person is sthitha praja;
why, there nobody is there; where did the recent earthquake come, in Iraq; Iran; whatever;
Turkey; Ahh. 30-40000 people die and nothing happened here; because nobody of mine is
there. Thus abhmna and then mah sasra. And therefore jaa brandhya aha iti
abhmanyat.
Continuing.
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|

|| ||
ghaa jala tadgatamarkabimba
vihya sarva vinirkyat:'rka |
taastha tattritayvabhsaka
svayaprak vidu yath tath ||219||
So in this verse, akarcrya explains further regarding the example. So in the example, the
mistake committed by the ignorant person is pointed out. Now in the example itself, what is
the right vision of the wise person is said.
What does the wise person do. ghaa jala arkabimba ca vihya; vidu in the fourth
line. So the wise person gives up, renounces, negates, only intellectually, he need not
physically destroy the pot and waters; intellectually he negates all these three. So pot, water
and arkabimba; the reflected solar disc, tadgatam; tadgatam means what; the jala ghaa
obtaining in the waters; vihya.
Then what does he do: vihya sarva; all these three he renounces, negates, and arka
vinirkyat, the original solar disc, the original Sun, is recognised, understood by vidu. So
the wise person sees the original Sun.
And what is the nature of the original Sun. That is described beautifully in the third line.
taastha; taastha means unconnected to all these three. The original Sun is unconnected
to all these three; taastha means asaga. taastha means asaga; literally the word
taastha means the one who stands on the bank of a river. So tadam means banks; banks of
a river. So when a person stands on the banks of a river, then whatever happens in the river,
the flow does not affect him. The impurities does not affect him; he is witness of the river;
but the river's' condition do not affect him. Therefore, taastha word is used to signify
asagatvam. Similarly the original Sun is asaga in what sense; let the pot be born, sun is
the same; let the water be poured, the sun is the same; let the reflection form, sun is the
same; let the pot and water and the reflection travel, sun is the same; and let there be an
increase in the number of pots, and there are more Sun. Now will the sun gradually wear out,
because there was only one reflection and now there are more, and with each reflection the
sun wears out?; does it happen?; No, let there be millions of reflection, the original Sun is in
its own glory. And let all of them be destroyed; Sun is the same. And therefore the Sun is
called taastha; asaga.
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And what is the job of the Sun. It does only one thing. tat tritaya vabhsaka; it only
illumines all these three; tat tritaya means what; it lends light to all these three; so the pot is
bright because of the original Sun; water is bright, because of the original Sun; the reflection
is bright because of what, the original sun and therefore it lends light to all of them. tritaya
vabhsaka; and the Sun gets light from where? Do not say, from the pot. Svaya
prka. The Sun itself remains self-effulgent and such a Sun, the original Sun, vidu
nirkyat. Such a Sun is recognised by the intelligent person. So the whole sentence is in
passive voice. arka vidu nirkyat; the original Sun is recognised by a wise person.
And what about ignorant person. The pratibimba arkha avidua nirikyat; the reflected Sun
is seen by the ignorant person. Yath tath; in the same way, you have to connect to a jni
also; which akarcrya himself will explain in the next two verses. We will see.
||||
dha dhiya citpratibimbamva
visrjya buddhau nihita guhym |
draramtmnamakhaabdha
sarvapraka sadaadvilakaam ||220||
So you have to extend the example and recognise in the original also. In fact grammatically
this verse and the next verse have to be together read, because both the subject and verb
comes only in the next verse. So it will be too involved statement. So the easier thing would
be; you supply the subject and verb, in this verse, borrowing from the next verse. You add
pumn vijnti. pumn means an intelligent person; Vidvn. That is the subject of the
sentence. What does that wise man do? Dha dhiya citpratibimbamva. We can
understand. Wise person negates, disowns, he does not claim that he is the body and all;
because the moment you claim that you are the body, etc. I am in trouble. If you say I do not
mind the trouble, wish you all the best.
So, some people identify with the body; then the mind; then the reflection also; but the wise
person does not want those troubles. Therefore the first thing that he does is; dha visrjya.
So he gives up the body; gives up the body means what? does not mean he commits suicide.
Dha abhmna visrjya.
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Then the next thing is: dhiya visrjya; dhiya means what; buddhi abhimnam; skma
arra abhmnam visrjya; he does not identify with his mind also. And the next one is
citpratibimbam ca visrjya; he does not identify with the reflected consciousness also, which is
localised consciousness.
That also visrjya; vam; vam means in this manner; as explained in the example. vam
means drantvt. Just as in the example, three are renounced, the pot, water and the
reflection; here also, stla arra, skma arra and cidbhsam. Leaving all aside, then he
recognises what: the bimbha caitanya vijnti. The original unlocalised consciousness he
owns up. He owns up.
OK. Here alone we should know one thing. As I have been repeatedly saying: any example
given should be extended to certain relevant thing; but an example cannot be extended to
everything. Where to extend, where not to extend; both you should know well. You extend
the example to unextendable areas, it will confuse. Here the reflected Sun and original Sun
are physically away. In the example, the reflected Sun and the original Sun are physically
away and therefore teaching is also easier: do not look down; but look up; and the job is
over. This Sun is not the original and that Sun is only the original. You can say that and your
teacher can also forcefully turn your neck upwards. Look!, he can say.
But in the case of reflected and original consciousness, we cannot talk about the physical
distance; why; what is the reason; because the original Sun happens to be a finite localised
entity; whereas the original consciousness like the Sun is not: Look, that tma is standing
there, you cannot say. it is not. In Sandy vandana we give the example. Surya tma jagata
cakuca; ta cakur dvahitam purastht; sukram uccharat; payame saradaatam; jvma
aradaatam. I do not know how many people remember it.
Once upon a time it was taught. Surya tma; jagada cakuca. Like that tma were
physically away, I could have taught. But here the difficulty is: the reflected consciousness
and the original consciousness, I cannot physically separate and show you; in which case
vdnta could have been a job a one or two classes.
And you also would not have too many questions. Here the problem is what: the localised
and unlocalised consciousness, I have to teach you peculiarly. And how do I teach you
peculiarly, I have to show you, the example of deep sleep state; and I have to tell you how in
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the deep sleep state, I am a conscious being, without the notion of, without the sense of
localisation.
And how you are free from the notion of limitation. And that I, the consciousness, is the
intrinsic-I; the localisation comes in the waking state; localisation goes in the sleep state. The
localisation is not my intrinsic nature, because of its arrival and departure. When does it
arrive. When the mind is active it arrives; when the mind is resolved; it resolves.
That is why we have to remember suupti avastha and jgrat avastha. In fact, we have
experienced both. Our problem is not experience. Both we have experienced. Localised
consciousness when do we experience. Jgrat svapnayh; unlocalised consciousness when
do we experience. When sleeping; sometimes rarely in the class also! So localised
consciousness, in a second it goes; in a triffle, Svmiji goes, class goes; the pramtur,
pramya, pramam triputi sarva gatam; or you existent? Svmiji why are you asking: I am
unlocalised consciousness.
We have experienced both; our problem is what: which one is intrinsic and which one is
incidental. What have we taken now; the localised as intrinsic, sleep as incidental, we have
taken. Vdnta says: That is intrinsic, this is incidental.
So thus stram is only to give you the knowledge, not a new experience, because we have
the experience of both; which one is me; to show that only stram. And therefore, the
original consciousness means what: unlocalised consciousness, the wise person owns up.
And then comes the description of unlocalised consciousness; guhym buddau nihita;
which pervades the buddhi. Unlike the sun; the original sun is so much crores miles away;
whereas here, the original consciousness is how many kilometers away; buddhau nihita
guhym; which is very much pervading the buddhi; which is guhym; it is called guh,
because of what; ignorance, so buddhi guhym nihita; it pervades the buddhi guh also;
draram. These are all the descriptions of the original consciousness; draram; dra;
avastha traya skiam; all in second case, dvitiya vibhakthi; because we have to supply the
verb; vijnthi. The wise person knows the unlocalised consciousness, which pervades the
buddhi also; which is avastha traya ski; that's name is only tvam pada lakyrtham; the
reflected consciousness is vchyartham; original is lakyrtham; all these are coming in detail
later; what is vchyartha, what is lakyrtha, there we will see. tmnam, which is the real-I;
reflected consciousness is not fake nature, not my real nature; like the reflected face in the
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mirror is fake nature; nothing wrong in using the reflection, because you have to use it to
apply the tilak, etc. Therefore the reflection is useful, but that is only the fake-I;
So this one alone is the real-I; akhanda bdham; which is undivided consciousness; whereas
reflection is divided, because wherever jalam is there, there will be reflection; because if there
are 10 pots, with ten waters; ten waters means what; with water in the ten pots; you will find
divided sun; here is one reflection; there is one reflection; inbetween there is no reflection. So
reflection is khna bdham; original is akhaa bdham; undivided consciousness;
sarvapraksam; which is the illuminator of everything; because the original sun illumines
which pot; it illumines all pots. Therefore, I illumine, all the bodies of the world; all the minds
of the world; I alone am reflected in your mind, in an ant's mind. In fact, I am in Indra's mind
also; and experiencing Rambrvai dance; in svargalka; there always only the dance
programme is there.
So who is experiencing; I alone am reflected in Indra's mind; illumining that world also. So
therefore sarva praka; and sadaat vilakam; who am beyond, sat and asat; sat and asat;
sat means kryam; asat means kraam; krya kraa vilakaam; because kryam is also
matter, kraam is also matter; matter in energy form; kraa matter is energy; krya matter
is matter; karya matter is called sad; kraa matter is called asat; and who am I; I am beyond
krya -kraa-matter; krya kraa vilakana svaya;
ekamva sadaneka kraam

kraanthara niraasra kraam
krya -kraa vilakaam svaya
brahma tatvamasi bhvaytmani.
In the meditation slkas, this also comes; it is a beautiful section. Such an tma, vijnti, the
wise person recognises. So I am the bimba caitanya; I am not the pratibimba caitanya.
And some more descriptions of that bimba caitanya will be given in the next verse, that we
will see in the next class.
Hari Om.
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078. Verses 220 to 223
|||
dha dhiya citpratibimbamva
visrjya buddhau nihita guhym |
draramtmnamakhaabdha
sarvapraka sadaadvilakaam ||220|
akarcrya is dealing with tma svarpam after the analysis of paja ka and now he is
talking about the recognition of tma by giving an example; in which example, four factors
are involved; pot, water in the pot, reflected Sun and the original sun. And in the individual
also, there are four factors; body, mind or skma arra, reflected consciousness and
original consciousness.
And one of the main differences are that the reflected and the original Sun are physically
separated; there is a big distance, whereas here between the reflected and the original
consciousness, physical distance is not there; and therefore the difference has to be
ingeniously understood. The original consciousness is that which has no location; reflected
consciousness is that which has location.
In the jgrat and svapna avastha, the reflected consciousness plays a prominent part. The
original consciousness is not absent; but the reflected consciousness plays a prominent part.
In fact, it overpowers the all-pervading original one. And what is the proof for that. Our
experience is proof; we feel that we are located in this place.
And the original consciousness is prominent, when the reflected consciousness is temporarily
lying low; not destroyed; temporarily lying low, which happens during suupti avastha; then
we do not feel location.
And therefore suupti is a state when the original consciousness is prominent; jgrat, svapna
are the states when the reflected consciousness is prominent. But we should be very careful. I
do not say that jgrat svapna, original consciousness is not there; I do not say. I only say that
the reflected consciousness is prominent.
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Similarly, in sleep also; I do not reflected consciousness is not there; I only say the reflected
consciousness is dormant. Ok. very nice to remember. One is dominant and the other is
dormant; you can keep it that way.
In sleep, reflection is dormant; the original is dominant; in jgrat and svapna, reflection is
dominant; the original is as though dormant, means what, it is overshadowed.
And therefore in the stra, jgrat and svapna are taken to talk about the reflection; suupthi
avastha is taken to talk about the original.
And wise person does what; he rejects three factors; which three factors; stla arra,
skma arra and the reflection he rejects; rejects means what; he does not destroy them;
he does not claim as himself. Then which one he claims as himself; the original caitanya;
unlocated one he claims, which alone is presented in verse 220 and 221.
We were seeing the 220th verse, dha dhiyam chidprathimbhimbam visrujya; so negating
all these three, he knows the fourth one. I told you the verb is missing in this verse and
therefore we have to supply the subject and verb; both to be taken from the next verse;
pumn vijnthi. So pumn vijnthi, puman means an individual; owns up, recognises, the
original consciousness.
And what is that original; guhya buddham nihita; here alone, the point to be noted is,
the original sun is physically away; whereas original consciousness is not physically away; that
is also where: nihita guhya. And that is why in the Kathopiad, we saw the mantra,

rta pibantau sukrtasya lk
guh praviau param parrdh |
chytapau brahmavid vadanti
pacgnay y ca tricikt || 1||
Kathopaniad (I.III.3), just before the ratha kalpana it comes, that within the mind itself both
consciousnesses are there; both meaning what: the original as well as the reflection.
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And that is why the teacher says: guhym buddhau nihita draram; all these I explained
in the last class; akhaa bdham, sarva prakam sadaat vilakaam bimba caitanya;
original consciousness, pumn vijnathi.
Continuing.

|

||||
nitya vibhu sarvagata suskma
antarbahinyamananyamtmana |
vijya samyanijarpamtat
pumn vippm viraj vimrtyu ||221||
So in this verse, the first two lines have to be connected with the previous verse; pumn
vijnti. So this individual knows the original tma; the original tma was described in the
previous verse and the description continues in this verse also. Therefore how we should
read: pumn, in the previous verse, draram tmnam akhaabdha sarvapraka
sadasadvilakaam, nitya vibhu sarvagata suskma, antarbahinyam tmana
ananyam vijnathi. He knows this type of tma.
So further description of the original tma. What is that. nitya. You can understand, nitya
means eternal; whereas the reflected consciousness cannot be eternal. As long the reflecting
medium is available, the reflection is: when the reflecting medium goes away, the reflection
goes away. And therefore, while reflection is anityam, the original is nitya; eternal.
Then vibhu; all-pervading. Which is the second difference; because any reflection will be as
pervasive as the reflecting medium. That is why I said reflected consciousness is located
consciousness; why located; because reflecting medium is located; my mind is here only.
Therefore the reflection is also here; whereas what about the original consciousness; vibhu;
vibhu means what; vypnti sarva iti vibhu; that which is all-pervading. So nitya
indicates time-wise limitlessness, vibhu indicates space-wise limitlessness; that is what

Krishna said in the second chapter,
||- ||
|
nitya sarvagata sthuracal:'ya santana ||2- 24||
avyakt:'yamacinty:'yamavikry:'yamucyat |
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Second chapter, verses 12 to 25 is the description of this original consciousness only. Na

jyate mriyate va kdacit; all are this tma only.
Then sarvagatam; sarvagatam means that which pervades everything. Now here, the word
vibhu and sarvagatah seems to be repetitive. In fact, this line is borrowed from
Mundakopiad. So
-

yattadadryamagrhyamagtramavara- macakurtra tadapipdam|nitya vibhu
sarvagata suskma tadavyaya yadbhtayni paripayanti dhr||6||
Mundakopiad, in the first section; that akram brahma is defined as part of parvidy.
1.1.5 or 1.1.6; this mantra comes.
And how do you avoid repetition; it is a doa; it is a defect. So this doa is called
punarukthi doa. You cannot say ; many
;
people say. means water; means water; Svmiji you need

; you have to only say
; not
. It is a punarukthi
doa.
How do you solve this. It is solved like this. The word vibhu has the meaning of that which
appears as everything. Vividham bhavathi, vividham bhti, iti vibhu. So therefore vibhu
means that which is inherent in everything as the very stuff or substratum. We can say gold is
vibhuhu; because it is inherent in all the ornaments. In fact, vibhu indicates the kraam.
Kraam is vibhu; because kraam alone appears as every kryam; vividham bhavathi
means abharana rpa; vividha abharana rpa bhavathi iti vibhu svarnam.
Similarly wood is also vibhu; similarly tma is also vibhu; but the significance of this
expression, we will be analysing later only; therefore we will understand vibhu as that which
is inherent in all; antarymi.
sarvagata means all-pervading. What is all-pervading need not be inherent; what is all-
pervading need not be inherent; here both words are used to indicate that it is all-pervading
and inherent.
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Then suskma; suskma means what: extremely subtle; extremely subtle; and subtlety
can be understood in different ways; one definition of subtlety is: incomprehensibility. That
which cannot be comprehended and suskma means that which is ever incomprehensible;
unknowable and why is tma said to be incomprehensible; because tma is the
comprehender of everything. So the ultimate subject can never be objectified. That is why
consciousness is beyond all experimentations. Why because it is the very experimenter;
therefore how can it become an object.
, ,
na drrdrara payr na ruts rtram ruys, na matrmantra manvth,na
vijtrvijtra vijnya
So Brihadaranyaka says how can you see the seer; how can you hear the hearer; how can you
think of the thinker; how can you know the knower; how can the subject ever become the
object. Being unobjectifiable; it is called suskmam.
So what is skmam. If you take stla arra; skmam arra and kraa arra, these
subtlety increases. Stla arra is less subtle; skma arra is more subtle; kraa arra
is still more subtle; tma is the most subtle and therefore this prefix skma; kraa
arra itself is skma. tma is more subtler than the kraa arra. Therefore extremely
subtle.
antarbahinyam. That which has nothing inside or outside. antarbahinyam; that which
has nothing inside or outside. Homogeneous. So even the significance of this word will be
known only later. These two words vibhu and antarbahinyam; they will have to be
understood later only fully. So within or without.
Then tmana ananyam; and which is non-different from paramtma. tmana means
paramtmana; Brhmaaha ananyam. So that which is identical with Brahman. Such an
tma, these people come to know.
And then what is the prayjanam? Ultimately that is the basic question. What will I get; by
knowing all these; what benefit will I get?
He says ytat samyak vijya; suppose a person knows this tma very well; doubtlessly;
without vagueness; there should neither be vagueness nor should there be any doubt, that
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vaguenessless and doubtless knowledge is called here samyak vijya. Not even a small
doubt should be there.
And how should one know that the original consciousness: nijarpam vijya; as myself.
Should not say I have an tma; no use at all. I have an tma is no use, because the tma will
be wonderful; I possess a wonderful tma; but what about I; I am horrible. Therefore that
knowledge is useless: nijarpam jtva. Wherever we use the word tma, we should use the
word I and touch the heart; whatever we said just now is myself. I am the ski; I am the
ski; I am eternal; I am all pervading; I alone appear as everything; all these things I should
be able to tell and I should not feel it is a joke. So many people feel that it is a joke. What
Svmiji, I, the all-pervasive? They are all very nice to write notes between 7 and 8 on
Mondays. But not during vyavahra.
There are people who say that they are all very nice for writing notes; but not for vyavahra.
This should become a fact for me. And then and then alone, I can claim myself to be a jni.
Therefore nijarpa svna; nijarpa means what myself. Then which is called aparka jna.
Otherwise it is parka jna.
So aparka jna prpya, pumn vippm bhavathi; phala ruti. So that knower, that
human being, vippm bhavathi; is free from all the ppams; at once.
And the commentator says: ppam includes puyam also. By this knowledge, one transcends
puya-ppa; just as a dreamer transcends all the dream puyams and the dream ppams
without a single pryascitta; a big pryascitta list was given by a dream purohita. So for this
karma, this pryascitta; Rudra Ekadai; for that Mahrudram has to be done; for this athi
rudram has tobe done; for this pithru shrdam has to be done; for this Gaya radda has to
be done; big list given by the dream purohita for the dream jva; for all dream ppams.
Then what happens. You are about to start all of them, you woke up. And what does he
understand. What dream karma; what dream puyam, dream ppam, dream purohita; all
these are gone; but he should wake up. You should not stay in the dream and talk about it.
He should wake up. Therefore pumn, the woken-up person, is free from all puya ppa.
Sanjichita ppa vinsana ligam; tat prammi sadaiva ligam.
Not only he becomes free from ppam, virj; he is free from all the cause of the ppam also;
the impurity, which causes puya ppam. It can be termed as ajna, or ahakra, or
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kartrutva buddhi; they are all called rja ha; he is free from that rja. So free from the
cause of puya-ppam. Otherwise what will happen. I keep on removing my ppams, but
keep on doing fresh ones. That is why every year, why every year; every day you have to keep
on removing ppams. Therefore what is the use of removing ppams as long as I do not
block the source of ppam. And how do you block the source of ppam? Only one way, that
is jna. And because of that puya-ppa na, vimrtyu bhavathi; he becomes immortal.
mrtyr m amrtam gamaya. When I say he becomes immortal, what should be understood
there; not that the body becomes immortal; body cannot become immortal; he disidentifies
from the mortal body.
And even if his body will die; he cannot say I will die; because I is not placed in the body; he
will maximum say that this body will die. And what about you. Aha na jyaye; mriyate va
kadachit.
Therefore vimrtyu bhavathi; and here maraam represents shad vikrs; therefore shad
vikra rahita bhavathi. Janma, mrtyu, vydhi, vyaya, na rahit bhavathi.
Continuing.

|

||||
vika nandaghan vipacit
svaya kutacinna bibhti kacit |
nny:'sti panth bhavabandamukt
vin svatattvvagama mumuk ||222||
So here also the first two lines should be connected with the previous slka; pumn; so that
wise person, becomes all these things; some of them are said in the previous slka; vippma
bhavathi, virja bhavathi, vimrtyu bhavathi; What should be added there; pumn viska
nanda ghana vipacit bhavathi. You can understand most of the words.
viska bhavathi; he becomes free from all the skhas; aska bhavathi; aska is a
beautiful word; aska means what free from sorrow. So viska bhavathi; nandaghan
bhavathi; he becomes embodiment of nanda. Without any dukha at all; saha nandhi
bhavathi. Rasovai saha; rasagu vayai labdhva nandhi bhavathi. So nanda ghana
bhavathi; then vipacit bhavathi; vipacit means sarvaja; he becomes sarvaja.
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The word sarvaja can be interpretted in many ways; one of them we will see which is the
easiest one; sarvaja because he knows I am the consciousness and we know that the
consciousness alone illumines everything. Therefore whatever is illumined anywhere in any
part of the creation, that is illumined by what: consciousness, and I am that consciousness
and therefore I am the illuminator of all.
And if you ask Svmiji, if you say, you are the illuminator of all, suppose I ask some questions
about Italy, not idli, Italy or Europe or America, will you be able to talk about that. You say
that you are the illuminator of all; then can you talk about America. You will not able to
because you have not visited America. So then I will say, when you say you have not visited
America, what do you mean by the word You; you are referring to my body, mind complex; I
never said my body, mind-complex knows everything. When I say I know everything, I mean,
I-the-consciousness.
In fact, when an American talks about America, I-the-consciousness, am the one who is the
illumining America through the American body-mind-complex; and therefore I alone am
talking about America through that body-mind-complex.
And therefore I am that consciousness, who am talking about and illumining everything.
Therefore who am I? Aha sarvaja.
Just as one waker alone is behind every dream individual illumining the dream objects;
similarly. Therefore vipacit. This is one significance.
There is another significance also, which I do not want to go into now; but I will give the clue.
The second interpretation is based on Mundakapa Upaiad; yasmin vijte sarva idam
vijtam bhavathi; based on that also; he is omniscient, about which we will study later.
So vipacit means sarvaja. So this jni becomes omniscient, free from sorrow,
embodiment of nanda, and not only that; kutacinna svaya na bibeti. He is not afraid of
anything in life, because the basic fear is the fear of death. Whatever be the basic fear that is
all absent because, I am either afraid of death, or some people may say: no no no, I am not
afraid of death, only thing is: I should die instantly. Everybody wants posukku death; posukku
means what: immediate; instantaneous.
aanaayaasena maraam,
vinaa dainyeena jeevitham;
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dehime kripaya sambhoo,

tyayi bhakthir acanchala.
This is one of the prayers. Oh! Lord, let me not linger in the bed, with tubes in all the holes; I
do not want to survive like that; I want to die, if such a situation comes. See they have made
a prayer for that! So these people knew in Kaliyug medicines will improve. So we have got
fear of vydhi; we have got fear of apakaya; the fear of weakening of the system. Now all
these are the causes of fear. What about tma? Na jyaye, na mryate, na apakiyat, virga
bhavathi; therefore what should I be afraid of. And therefore kudait na bibhti.
For this also, there is another significance, which we will explain later only. Some of the
words are meaningful only after mahvkya vicra. We have not yet entered mahvkya
vicra. Therefore we have to reserve some interpretation for that. Therefore na kaschit
kudait na bibhti; kudait means from any source or cause. na bibhti. Therefore the
greatest benefit of self-knowledge is fearlessness.
And then akarcrya concludes the tma description in this verse, which he started in
verse No.210. So now he concludes that discussion saying: sva tatva avagamam bina; without
this particular knowledge, sva tatva avagamam, tatva means what: real nature, which is
original consciousness; sva means oneself; avagama means jna; sva tatva avagamam
means the knowledge of the real nature of oneself, vina, without; without the knowledge of
the real nature of oneself; anyaha kaschit panthaaha nsti; there is no other maarga; no other
method; no other means. For what? bhavabandhamukt. For freedom for the bondage of
sasra. For freedom from the bondage of sasra, there is no other maarga at all. Other
than what: jna; as I have repeatedly said, these lines are important, because they say
there are no many paths for mka. Wherever this comes, you have to note each time this
fact. because they say there are four maarga to mka; that all we should carefully
undrstand; karmay mka; bhakthya mka; jnna mka; rja ygna mka;
kundalini ygna mka; and so many new things have also come; countless; SKY.
Simplified Kundalini ygna mka. So they are all views of individuals; but they are not the
teachings of the Vdas. They can have their views; nothing wrong, because religious freedom
is there in India; but they should not present it as vdic teaching. Anybody can their views;
but presenting it as vdic teaching; is not acceptable.
There are many maargas for citta shuddhi; all religions leads to the same goal also we do not
accept. All religions can give citta uddhi; but for mka, there is only one knowledge and
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that knowledge, you do not call it Hinduism also; that knowledge, whichever knowledge that
is; that alone is 'the teaching'.
And that akarcrya presents it here: anyaha panthaha nsti, to attain liberation. For
whom: Mumukh; for the seeker of liberation. akarcrya is careful, because the
student may say: who wanted liberation. I never wanted liberation. If you say I do not want
liberation, I do not want to impose vdnta upon you. We have got the entire karma knda,
for the dharma, artha, kma; you have come to the wrong address; better go to the wrong
shop; it is like asking for a vessel in the cloth store; one can only direct to the other store.
Because our aim is not for canvassing student. Our aim is to help a person who wants
liberation.
Continuing.
|
||||
brahmbhinnatvavijna bhavamkasya kraam |
yndvityamnanda brahma sampadyat budhai ||223||
So with the previous verse, the tma svarpa vicra is over. The topic of the real nature of
one-self, which is distinct from paja ka. Paja ka vilakaa tma has been revealed. And
this analysis is technically called tvam pada vicra or jvtma vicra. Knowing that, I am the
consciousness different from the body is called jvtma vicra; tvam pada vicrah. From 210
to 222.
So now hereafterwards, akarcrya is going to build up; a big canvass is kept in mind. I
will give you a hint of what the development is going to be, so that you have got the total
picture.
In the next portion, akarcrya is going to do paramtma vicra, which is otherwise

called tad pada vicra. So jvtma vicra is over. Now paramtma vicra is going to come.
Tvam pada vicra is over; tad pada vicra is going to come.
And thereafterwards the next stage will be jvtma-paramtma aikya vicra; which is
otherwise called asi pada vicra. Vicra means what: analysis; study; so tvam pada vicra is
tvam, tad pada vicra is tad; asi pada vicra is asi; tat tvam asi. That is the vision. Jvtma
vicra; paramtma vicra, jvtma paramtma aikya vicra; tvam pada vicra, tad pada vicra;
asi pada vicra.
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Now the question may be why should we develop in this manner. What is the logic behind it;
what is the purpose behind it? Now this much knowledge seems to be sufficient, because
akarcrya has given the phala ruti also. Once I know that I am the consciousness
different from the body, I am not bothered about the death of the body; I know I am eternal;
then why I should continue at all. The teaching seems to be sufficient. Vivkacmai
amptha one should have said and some other text should have been taken up.
Magala should have been sung; why are you developing further. You do not have
anything else to do and therefore you are develping it further or what is the significance.
The significance is this. In tvam pada vicra, we are only stressing the point that I am the
consciousness other than the body. And includes of course the world also. Already I am
different from the world, which everyone knows and one need not tell that. So before
coming to vdnta, I know that I am different from the world. Without teaching everyone
knows. Nobody mistakes the clip for himself or herself.
So after tvam pada vicra, what do I know; I am different from the world also; I am different
from the body also; I am different from the mind also; I am different from the potential form
of all these things also; kraam arra. And all these put together is called matter; world is
matter; body is matter; mind is matter. Therefore what is my knowledge now. I am the
consciousness different from world-matter; body-matter; mind-matter.
Is this knowledge sufficient? Vdnta says: Not sufficient, because you have not clarified the
relationship between consciousness and matter. You have distinguished them but you have
not talked about their relationship; are they two separate entities; or is one of them the
property of the other. That is the first discussion in all the systems of philosophy. Some
people say matter is the main thing; consciousness is a property. These people are called
materialists for whom consciousness is subordinate to matter.
We have got another set of philosophers, who give equal importance to both; they say
consciousness is also important; matter is also important; both are distinct entities. The main
system being skya philosophy. Skya says: Matter is independent of consciousness;
consciousness is independent of matter; both are there.
Most of the other systems including the modern science, they say what: matter is dominant;
consciousness is an incidental property; an emergent property; which will come and go. Life
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is evolved in matter. During big-bang, consciousness was not there; and it joined together.
They give also dates; after big-bang, 1/1000th of a second what happened. 1/100th of a
second what happened. First second what happened. They give a beautiful chart.
After much time, life evolved; life means what: consciousness evolved. And when the Sun and
stars explode, supernova, etc. consciousness life will end; but what will continue? matter will
continue. All these sciences are called matter predominant sciences; in which consciousness
is only an incidental evolute; this is second type.
Second type means do you know the difference. First type: matter dominant; consciousness
subordinate. Second, matter is also dominant; consciousness is also dominant; example.
Skya philosophy; Yga philosophy.
And what is vdnta? Vdants says conscious is dominant and matter dependant on
consciousness. Consciousness as the kraam; matter as the kryam; consciousness is
comparable to clay; and matter is comparable to pot. Consciousness is comparable to wood;
and matter is comparable to furniture. This relationship between consciousness and matter
has to be clarified. In Paja ka vivka, we only separate them. We do not talk about their
relationship. And since we do not talk about the relationship, what will be our present
conclusion. I am different; the conscious principle. The world and body are different.
Therefore we are still in what: Dvaitam.
And therefore what is going to be our next step. I am going to discuss Brahman and I will
identify Brahman through mah vaakya vicrah: Aha Brahma asmi. OK. And how will it help.
The upaiads will present Brahman as the jagat kraam. So you have to have that global
vision. After talking about Paramtma, and after talking about paramtma aikyam; what will
happen? jvtma paramtma aikyam we will know; that means I will know Aha Brahma
Asmi.
And the nature of Brahman is discussed and the main nature of Brahman revealed is what:
Brahman jagat kraam and therefore I am Brahman and Brahman is jagat kraam and
therefore A = B; B = C; therefore A = C; I am jagat kraam. Only after mahavkyam, I know
I am jagat kraam.
Before mahvkyam, I know I am different from the body, but I do not know that I am the
cause of the body. Can you see the difference; I am different from the body is different from I
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am the cause of the body. And once I know that I am the cause of the body, body becomes
what: effect and once I know body is the effect; body is only represents; body represents
entire creation; then I can say that there is no effect separate from the cause.
See how many steps we have to climb up. So Brahman we have study; aikyam we have to
study; aha brahmsmi we have to say; therefore I am kraamasmi; I have to say;
therefore the world is Kryam I have to say; and therefore thre is no world different from me.
Like what: just as there is no dream world separate from me, the waker. The dream world can
threaten only until I wake up. Similarly there is no world separate from me; what happens
then; dvaitam will be reduced to advaitam.
That is the Everest we have to reach. Because kryam and kraam are two words; substance
is one; pot and clay are two words; substance is one. Similarly we want to say: matter and
consciousness are two words; there is only one consciousness which alone is the substance.
There is no matter other than nma rpa. So consciousness plus nma rpa is matter. So
what is world; I plus nma rpa is the world. I am the stuff of the universe. Mai va sakalam
jtam; mai sarva prathitam; mai sarva laya yaati, tad brahma dvaya asmyaha. All
the world nma rpas rise in me; they all exist in me; they all set in me; and they do not have
separate existence. Therefore they cannot threaten me. Wave cannot threaten water.
Ornaments cannot threaten gold. Furniture cannot threaten wood. The world cannot
threaten Me. These are the steps we are going to go through.
So our next step is what; PARAMTMA VICRA, which is from verse No.223 to 240. 223 to
240 is paramtma vicra; the details of which we will see in the next class.
Hari Om.
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079. Verses 223 to 225

|

||||
vika nandaghan vipacit
svaya kutacinna bibhti kacit |
nny:'sti panth bhavabandamukt
vin svatattvvagama mumuk ||222||
|
||||
brahmbhinnatvavijna bhavamkasya kraam |
yndvityamnanda brahma sampadyat budhai ||223||
With verse 222, akarcrya has completed the topic of Paja ka vilakaa tma. Paja
kas are material in nature; jaa svarpam and tma is caitanya svarpam; which is different
from matter. But in this teaching, we have not removed duality; because the jaa antma and
ctana tma; these two principles are there. Therefore we are now in saankya philosophy
only. The snkya people also talk about prakrti, the matter; and the purua, the spirit or
consciousness.
So therefore we have to go to the next stage of learning, and that is about Brahman. And
Brahman is revealed as jagat kraam. And having revealed Brahman as jagat kraam, the
upaiads points out that the jagat kraam Brahma is this caitanya; is this tma
caitanya. And therefore I come to know that I am the kraam Brahma.
And once I know that I am the kraam Brahma, the entire creation becomes kryam jagat;
and the paja kas also will come under the krya prapaja alone. So thus previously, I and
matter; consciousness and matter; were two distinct entities; but after introducing the
Brahman topic, the relationship between consciousness and matter becomes krya kraa
sabanda. Previously it is drk-drya sabanda. Drk-drya does not remove duality; krya-
kraa sabanda removes duality; do you understand.
When I say clock is driyam; driyam means object; and I am the subject; now the clock is
different and I am different; and what is our relationship; drk-drya sabanda; and both of
them exist independently. There is clean dvaitam. Once I talk about the relationship as krya-
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kraa sabanda, one because the cause and the other becomes the effect. Then in krya
kraa sambhanda, dvaita is negated.
How do you negate dvaita in krya-kraa sabanda. Do you understand. Because

kryam, the effect, cannot exist seperate from kraam. When I say wood and table have got
krya-kraa sabanda, what I am saying in essence is: there is only one substance; but two
nmas. Wood itself is table; table is only a name and form; it does not have a substantiality
of its own.
Similarly, I, am equated to Brahman; Brahman is revealed as kraam and therefore I become

the kraam. Remember the equation: A = B; B = C; therefore A = C. I am Brahman; I am
means which I; not stla arra; skma arra; I-the-consciousness-am Brahman;
Brahman is jagat kraam and therefore I am kraam. And if I am kraam and the entire
jagat is kryam, then there is no world different from me, the consciousness principle.
And to understand that and to assimilate that stra gives the nearest example of svapna
prapaja; the svapna prapaja, in the svapna or dream; I and the world are clearly distinct;
but on waking up, I discover that the world which solidly appeared as distinct from me; I
understand that: it does not exist independent of me. It is unbelivable in svapna; but it is a
fact in waking. Similarly, this also is not an impossible fact; this is a possible fact. This is called
sambhvana yukthi. You show the possibility of vdantik teaching; you never prove the
vdantik teaching; but you always show the possibility of vdantik teaching. And therefore
what is the next topic. Brahman.
Now we have come up to tma; now the next topic is Brahman and the next topic is tma-
brahma aikyam. This is how the development; it is a huge canvass; the picture is drawn.
Now 223 to 240 is the topic of Brahman. From microcosm, now we are going to the
macrocosm. It is like we have discussed and arrived at the water. Now we are dropping the
wave for the time being and we are discussing the ocean and we are going to arrive at water;
and see the identity at the micro and macro level.
So tvam pada vicra to tad pada vicra. Jvtma vicra to paramtma vicra. Vyati vicra to
samati vicra. Now we are entering.
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In verse No.223 akarcrya said Brahma abinnatva vijna. It is not enough that I know
that I am the water which is the substratum of the wave; knowing this is not enough; I should
also know I am the water; which is the substratum of the ocean also. I should know I am the
substratum of vyashti and I am the sub-stratrum of amashti; both should be known; then
only teaching is complete. Therefore akarcrya says Brahma abhinnatva vijna.
Brahma abinnatvam means Brahma aikyam. Only when the knowledge of my identity with
Brahman is known, bhava mkasya kraam; it removes the problem of sasra.
So whatever we have learned till now is half knowledge; it cannot give the result of mka. If
the result of mka should come, you have to go to the aikyam topic. Yena advitiyam
nandam Brahma sampadyate. By this jvtma-paramtma aikya jna alone one attains
advitiya nandam; brahma nandam; budhaihi; by the wise people. Up to this we saw in
the last class.
Continuing.
|
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brahmabhtastu sasrtyai vidvnnvartat puna |
vijtavyamata samyagbrahmbhinnatvamtmana ||224||
So the previous verse is more of an introduction; and now it is going to be elaborated in the
following verses. brahmabhtastu vidvn sasrtyai n vartat. So Vidvn Brahmabht
bhavathi. So here akarcrya is making a subtle modification; an unseen subtle
modification. In the previous verse he said: one has to know Brahman, for liberation.
And in this verse he says: the wise man who has become Brahman will not get into sasra
again. So previous slka he talked about knowing Brahman, in this slka, he is talking about
becoming Brahman; so we will get a doubt; am I to know Brahman or am I to become
Brahman or am I to do both. For that our answer is knowing Brahman itself is becoming
Brahman as it were; because we know Brahman, the knowledge is always in the form of I am
Brahman. There is no other way of knowing Brahman, except in this form, aha brahmsmi.
Just as when Karna wanted to know about the sixth son of Kunthi, he came to know that
Kunthi has a sixth son; and imagine he wants to know who is the sixth son of Kunthi; and
Kunthi tells Tat Tvam Asi. When he knew about this sixth son; not only he knew but he also;
he became, became means what: not that before he was not; and now he has become; not
that meaning; before he did not know the fact; after the knowledge, he knew the fact and
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therefore knowing is as though becoming. Similarly my attempt is always to know alone; but
when I know, I discover that I happen to be the one which I wanted to know. Therefore,
Brahma jni is always Brahma bhtha. The one who has known Brahman is the one who
has become Brahman as it were and therefore akarcrya uses vidvn Brahma bht;
Vidvn means the wise person; brahma bhtha means who has become as it were;
sasrtyai n vartat puna; he does not come back to sasra again; he does not have
rebirth; he attains mka.
And the most interesting thing is that we use the expression, he does not have rebirth. When
we talk to the student, we tell that if you gain the knowledge, you will not get rebirth. But
when a person really understands this teaching, he will not worry about rebirth at all;
because his knowledge is: I do not have the first birth at all to talk about; rebirth is what: re
prefix why we add: to signify again, re. When I do not have one birth itself, where is the
question of rebirth.
Therefore, the absence of rebirth is a promise given to the student in the beginning and the
student takes this promise very seriously and when the student comes to know Brahman,
then this promise becomes a irrelevant promise; this teaching itself becomes meaningless
teaching, because when I am Brahman; Na jyaye m r yate va Kadcit; where is the question
whether I am reborn. But it has to be said in the beginning because student in the beginning
is suffering from all kinds of problem and therefore he says: I do not want to come at all
Svmiji.
So rebirthlessness becomes an important teaching and therefore here akarcrya says:

Vidvn puna na vartat; mkam prpnoti ata. Therefore vijnaatavyam, therefore every
seeker of mka should know tmana Brahma abhinnatvam; one's identity with Brahman.
And tmana means one's own; and here one's own refers to what: not panca kas; but the
paca ka vilakaa tma; I should know the identity of myself, the consciousness principle,
with Brahman, the jagat kraam. So abhinnatvam is equal to aikyam. Double negative
language. Bhinnatvam means what: difference: a_bhinnatvam means what: non-difference:
non-difference means aikyam; oneness. And how should one know: samyag vijtavyam.
Samyag means this knowledge must be thorough knowledge. Half vdantik knowledge can
still make a person seek freedom from rebirth; because he will say Svmiji I know I am tma,
without rebirth; but I am worried about the rebirth of the skma arra. I do not have
worry about tma. I am worried about the rebirth of the skma arra. Because skma
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arra goes from one skma arra to another stla arra. Then I will ask you the
question: why are you worried about skma arra. The very worry about skma arra
is because of strong identification. Suppose you way: I am worried about skma arra,
because this is my skma arra, I will ask you the question: what do you mean by the
word "My". Because if I know I am the tma, which skma arra is my skma arra. If I
know I am the tma; which skma arra is my skma arra. All skma arra are in
me. Therefore, if I am going to be worried about skma arra, I have to worry about all
the skma arras. Therefore, the very worry about rebirth indicates non-understanding of
vdnta. In real understanding of vdnta, rebirth question does not come. But still I have to
talk about that because, many people are worried about rebirth. If they are not worried,
some people are not worried about rebirth; not because they have understood vdnta; but
they do not believe in rebirth; that variety is also there. To those people I will talk about the
problems in this life; and the importance of jvan muktha; one has to talk about old-age to
them. So to those who are worried about rebirth; I have to talk about rebirth; those who are
worried about this birth, I have to talk about this birth; but when thorough understanding of
vdnta is there; worry about rebirth cannot come at all.
And akarcrya promises that for a beginner. So ata; ata means therefore; therefore
means what; since knowledge alone will remove rebirth, therefore you should gain the
knowledge of jvtma-paramtma aikyam. These two verses are introductory verses. Now the
topic of Brahman begins.
, |
, , ||||
satya jnaananta brahma, viudda para svatasiddham |
nitynandaikarasa, pratyagabhinna, nirantara jayati ||225||
So once the topic of Brahman comes, we have to totally rely upon the ruti pramam alone;
because this is something which is not available for pratyaka anumnadi pramam. And
therefore akarcrya writes the whole section based on the Upaiad vkyam. And
Brahman is beautifully defined in Taittariya Brahmnanda Valli as:
Satyam jna ananta Brahma, yo vda nihitam guhym paramevyman.

So Osnute srvan kmaan saha. Brhmaa vipaschiteti; tasmt tva etatastmaat tmana ka
sambht.
So those portions is paraphrasing in these verses. What is Brahman: satyam Brahma. Satyam
means pure existence. That which is never subject to negation or destruction. Yat
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abhdyam, tat satyam. That which is not subject to negation or destruction is Brahman and if
you go by this definition, the only thing which is never negated is pure existence alone.
Every thing else gets reduced to something or the other; the only thing which continues as a
common factor is what: the existence itself.
And that is why elsewhere, the Upaiad itself translates satyam as sat; sadva smya
idamagra asth; ekamvadvitiyam. Therefore Brahman is defined as Sat: the basic existence.
And not only it is satyam or sat; it is jna; jna means the knowledge which is not
subject to negation or destruction. It is that knowledge which is not subject to negation or
destruction. Why do we use this adjective; because the word jna is written along with
satyam; therefore what type of jna it is; satyam jna it is; and what is satyam; that
which is not negatable or destructible is satyam; and since is used as a synonym of jna,
the jna also should be that which is not negatable or destructible. And what is that: any
jna that you talk of is subject to negation or destruction and therefore we have to look
in for that aspect which is not negatable or destructible and what is that: there is something
in every knowledge which is persistent.
So in ghata jna; pata jna, vrika jna, manuya jna; what is persistently there.
Jna, jna, jna, jna; that means what: the awareness alone is the persistent
factor. Ghata jna means I am aware of pot; pata jna means; cloth awareness; vrika
jna means tree awareness. In every jna, there is awareness plus an object and the
only thing that is persistent in all of them is the awareness or consciousness principle and
suppose you stop all the knowing processes, like closing all the sense organs and thought,
even when your mind is blank, then there is the consciousness principle; conscious of what:
the blank consciousness.
Blank consciousness does not mean consciousness is blank. Blank consciousness means the
consciousness of blankness. What I am conscious of varies; that I am conscious of does not
vary.
That consciousness principle is called jna. So satyam means pure existence; jna
means pure consciousness. And when you extract, existence and consciousness, separately,
how do you extract; intellectually by understanding; you imagine a mixie; cosmic mixie; and
you put the entire world into that mixie; in every of the object; what is common; existence;
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earth IS; space IS; table IS; chair IS; and churn in the mixie and leave out the world aspect;
and take out the essence common to all: what is that: pure existence. Liquid existence.
Now whenever you talk about the world; there is another thing that is parallel, which also
you should note. To talk about the world, you require world knowledge. To talk about earth,
you require earth knowledge. So whatever you talk about, that corresponding knowledge is
there; therefore take a second mixie and in that mixie what do you put: all the knowledge as
it were: first mixie what to put; all the objects. In the second mixie you put what: all the
knowledge; earth knowledge, star knowledge, book knowledge, pen knowledge; and crush
all of them; and then you get what: the knowledge, knowledge means what: pure awareness
and the Upaiad says that pure awareness and that pure existence, we name Brahman. So
satyam jna Brahma.
Ok. What is the size of that knowledge and what is the size of that existence. You can talk
about the size of the existence only when it is associated with an object. When the existence
is associated with the cloth, it becomes what; cloth existence; then I can immediately talk
about the size of it; that it is one and inches or 3/4 of one inch. When the existence is
associated with the hall, hall existence I can talk about the size; I can measure and give. In
short, qualified existence has got a size.
Now here we are talking about what: unqualified existence, which is not associated with any
particular object, and therefore what will be its size? ananta. Ananta means what: that
whose size you cannot talk about. Antha means dimension; height, weight, length, etc. All
types of dimensions; and ananta means dimensionless; not the biggest dimension; you
cannot talk about the dimension at all.
Similarly jna also has got a location and limitation when it is associated with an object;
objective knowledge qualified knowledge has got a limitation; it has got a birth; pot
knowledge has a birth; when it is born; when you see a pot for the first time, there is
origination for pot knowledge. And it has got a location also; pot knowledge is in that mind;
where the pot thought is there, which has got time-wise location, it has got space-wise
location; when it is associated with objects.
Therefore qualified knowledge has location and dimension; but unqualified knowledge; it is
called awareness; which is called consciousness cannot have any location; any dimension;
and therefore it is ananta. Therefore ananta is an adjective connected with both satyam
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and jna. So ananta satyam; ananta jna Brahma; Ananta satyam; ananta
jna Brahma.
And here the Upaiad does not say Brahman is Ananta Satyam and Ananta jna;
conjenction is not used; cha is not said. If conjunction is used what will be the problem?
Brahman will be a combination of infinite existence and infinite consciousness. Then
Brahman will be an assembly. By not using a conjunction. What the upaiads indicates is
infinite existence and infinite consciousness are synonymous. They are synonymous; they are
not two separate entities; infinite existence is infinite consciousness; infinite consciousness is
infinite existence. OK.
From this one more corollary. This is a very very significant definition considered to be the
most important definition of Brahman. You can take any number of corollaries from this. I
will just give one more corollary.
I said infinite existence and infinite consciousness are identical; that is unqualified existence
and unqualified consciousness are identical. In fact the verb 'are' itself is wrong. But you have
to use some verb. But what happens? When the qualifications come, in the field of
qualifications, the existence and consciousness remain as though divided. See this: clock
existence is outside; and clock knowledge is inside. Therefore when I am in transaction, I am
dealing with clock existence and clock knowledge; there is a division. One is outside and the
other is inside; there is a vikalpa. I cannot say clock knowledge and clock existence are one
and the same. Sugar knowledge and sugar existence are one and the same, I cannot say. If
both are one and same, what will be the advantage? Sugar knowledge will be sweet like the
sugar existence! But I find that knowing sugar does not give me sweetness. I have to
separately go in for sugar existence. Therefore in vyvahrika plane, existence and
knowledge are divided as subject and object. Viaya vishayi rpa. In vyvahrika plane,
knowledge and object are divided; but the moment you remove all the qualifications, you
will find that the difference between subject and object will gradually disappear.
In jgrat avastha, I, the knower, and the world, the known, there is a division; in svapna
avastha, subject object divided; I go to suupti avastha, all the qualifications are removed;
qualified existence and qualified consciousness are removed. In suupti, what do I find, the
unqualified existence and unqualified consciousness; both of them have merged into one.
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rhugrastadivkarndusadr mysamcchdant
sanmtra karapasaharaat y:'bhtsuupta pumn |
In sleep, I am pure existence, which is pure consciousness also. As even I wake up, what
happens, the qualifications come; as even qualifications come, there is a division; the
qualified knowledge and qualified existence gets divided as it were. Therefore ananta has
become sntha; nirvikalpa has become savikalpa.
Therefore, pure existence and consciousness; how it will be; if you want the nearest
experience, what should you do? Sleep, not in the class, I mean in the appropriate time; you
sleep. Bhagavn has himself the given the Brahma anubhava. Prasnopiad says: ahar ahar
Brahma gacchadi. Every body experiences unqualified existence; unqualified consciousness;
unlocated existence, consciousness, dimension-free existence consciousness, everybody
experiences naturally in sleep.
If you are not satisfied with that, if you want to artificially experience it; go to samdhi and
see. You are not satisfied with sleep, go to samdhi; it will be exactly like what: not that in
samdhi, you are going to feel that I am seeing this Brahman. If you are going to see
Brahman in samdhi, again there will be what: qualified existence-consciousness.
And therefore, Brahman is limitless, unqualified existence, consciousness. That Brahman I am;
for this only all our spiritual sdhans are to own up this fact that I am unqualified limitless
existence, consciousness. I am the crystalised essence of the world and when I am diluted;
now how we are purchasing so many juices and keeping it at home; there is a juice bottle
and then what do you do; go on diluting: They promise 200 cups and we make 400 also.
Similarly, I am the sra of the world. Diluted I, am the world; concentrated-I am Brahman
existence-consciousness. Concentrated-I, I experience in sleep; diluted diversified-I, I
experience in dream by partial expansion and I experience in waking in total expansion. This
is the vdantik teaching.
The foundation. Satyam, jna, ananta Brahma.
Viudda. It is totally pure. Totally pure means without any second thing to disturb it; there
is no second substance other than it to make it impure.
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Para: Para means it is absolute. Absolute means it cannot be brought into the relative
world of time and space. That is why studying consciousness becomes difficult, because our
orientation is to bring Brahman also into the da-kla prapaja and find out the physical
laws governing Brahman; chemical laws governing Brahman; natural laws governing
Brahman; we want to bring Brahman into vyavahrika prapaja. The Upaiad says, it does
not come under this field at all; it is pramrthikam.
And when I say it is absolute; do not think that it is away from vyavahrika. Vyavahrika
world is sitting here; pramrthikam is sitting above, if you say: that is our intellectual
limitation. Again you are bringing spatial concept. In this place, vyavahrikam is sitting; that
place pramrthikam is sitting. Then what will happen? Both vyavahrika and pramrthikam
will be within space. Therefore the very question, where is pramrthikam, is a question for
which we can never give an answer; because the very question is based on vyavahrika-
oriented mind.

chodyam v parihr v kryatm dvaita baym |
advaita bhay codhyam nsti npi tad uttara ||
All your questions and answers are in the field of dvaitam; where is it; when is it; how is it; all
those things; advaita bhay codhyam nsti npi tad uttara; and therefore
paramrthikam can never be away from vyavahrika. The pure existence is never away from
qualified existence. Pure consciousness is never away from qualified consciousness. It is in
and through vyavahrika but not circumscribed by vyavahrika; that is called what: param.
Like waker is in and through the dream-world; but it is not affected by the dream rain; dream
sun; dream moon, etc. Therefore you can say waker is what: param with regard to dream.
Brahman is param with regard to waking world. Param is not physically away; it is in and
through vyavahrika; but it is not conditioned by vyavahrika. Consciousness is in Brain; but
it does not come under neurological laws; like that.
Then svatasiddham. And how to do you prove that consciousness. akarcrya says, the
very attempt to prove the consciousness is meaningless because, you are trying to prove
consciousness because you happen to be a conscious being. Therefore if there is one thing
which need not be proved, that is consciousness. That which is used for proving everything,
need not be proved. That which is used for proving everything, need not be proved.
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And if consciousness need not be proved, what is the purpose of stra? The purpose of
stra is not to prove consciousness; but to negate the qualifications from consciousness. So
when a person has got wave in front and he wants to know water; I am not proving water,
because water is also right in front. What am I trying to do is: take the qualified water which
he calls wave and negate the nma rpa part; and teach him wave minus nma rpa is the
water that you want to know. Therefore what is the teacher's aim; qualified consciousness is
already evident; in the expression "I am". Qualified consciousness is evident in the expression
I am; and I ask you to remove the qualifications from I am. After saying I am, we do not put
the full stop. You are also having a card and say I am so and so. BA, MA, M,Sc. FRCS. So what
we are trying to do is: after we are trying to do is: after saying I am, we are trying to remove
all the other qualifications; unqualified-I am Brahman.
And this is the purpose of teaching. Teaching is more for removal; rather than adding a new
substance. The purpose of vdnta is never to introduce an new substance; but remove the
attributes from the already available substance, which is I. And therefore he says:
svatasiddham. Brahman is self-evident in the form of I am. The I indicates consciousness;
am indicates existence; later words indicate qualifications; in that qualifications should be
negated and one has to retain the I and am. Then the purpose of vdnta is over. From the
statement I am father; one has to make him say: I am a male human being; then, No No No,
you are not a male human being; you are a human being; and I say that you are not a human
being; human is also an adjective belonging to the body; human being minus human, what:
after removing all the adjectives, when you retain the Being, B must be capitalised. I am the
Being. So svatasiddham. OK.
Then what is the benefit I get. That we will not leave, you know. nitynandaikarasa. The
moment I own up my beingness; Then the limitations belonging to me are removed; the
Berlin wall is broken; there is unification of Germany they say. Like that there is a unification
of micro and macro; the qualifications are the dividing walls. Therefore the qualifications for
vdnta is you must be disqualified from all qualifications! The more you drop the
qualifications, the more you are qualified for vdnta and that the walls of division go away;
and when limitations go away; that is called nanda. Anantatvam experienced is nanda.
Anantatvam owned up is called nanda.
And what type of nanda it is. Nitya nanda. Because in sense pleasures, the walls of
division are temporarily gone; in all sense pleasures, the walls of divisions are temporarily
gone. That is what is happening. You get into nirvikalpaka avastha; that is what you get. But
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since it is experiential nirvikalpaka avastha, it is not permanent. But when it is nirvikalpaka

jna, it is permanent. That is why we do not give importance to samdhi because samdhi
is an avastha; therefore, temporarily you experience nirvikalpa, but jna we emphasise
because once I know that I am pure existence-consciousness, I am divisionless, when? All the
time.
Therefore nitya nanda ka rasa; it is pure and permanent nanda. pratyagabhinna;

eka rasam means pure. Therefore homogenous nanda it is. pratyagabhinna; it is non
different from you; that Brahman is non-different from you. nirantara jayati; that Brahman
remains excellently. All the time; nirantara; it is ever successful; ever victorious; ever free;
nirantara jayati; hail to Brahman. That is eternally there. Excellently there. This is the
definition of Brahman.
More definitions will be given in the following slkas; one of the central portions of
Vivkacmai. We will see the details later.
Hari Om.
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080. Verses 226 to 228
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satya jnaananta brahma viudda para svatasiddham |
nitynandaikarasa pratyagabhinna nirantara jayati ||225||
Of the seven questions, the teacher has given the answer to the last question; tayoho vivka
also; and therefore actually the answer to the seven questions is over. But now the
following teaching is extension of the answer to the seventh question.
What was the seventh question: tayoho vivka katham? How do you differentiate tma
from antma. And that differentiation was revealed through paja ka vivka. And it was
pointed out that tma is caitanya svarpam; different from all the paja kas, which means
the paja kas are antma and the consciousness is tma.
In this akarcrya has not said anything directly with regard to the world. So we have to
conclude that the world also comes under antma category only. akarcrya does not
mention that, because there is no controversy or doubt, regarding the status of the world.
That the world is an object is an accepted by all; the controversy is only with regard to the
body-mind-complex. Whether the body-mind-complex should come under object category
or whether the body-mind-complex should come under subject category. That the world is
an object is a foregone conclusion.
And therefore, we should now consolidate the whole teaching; world is already accepted as
antma; the paja kas have been taught now as antma; and therefore both the world and
the paja kas come under antma.
So thus the world is object; paja kas, to put in simple language, the body is also object,
the mind is also object. That means object has got three categories; world, body and mind.
All are antma.
If the world, body and mind are antma, then what is tma. I, the consciousness principle,
who am experiencing all these three, who is the witness of all these three, am, tma.
And once I look upon the world as antma and I, as tma, the corallieries we should know
very well. Antma is jaa in nature; antma is inert in nature; antma is subject to
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modifications in its nature, antma is subject to division in its nature. Jadatvam;

savikratvam, savikalpatvam; vikalpa means division; these all belong to antma. And I, the
tma, am the ctana, nirvikra and nirvikalpa. So I am a sentient principle, without
modification and without division also; and since I am without division, you should
remember that which is without division is all pervading. Division alone makes an object
limited. If there is no division in consciousness, then there is only one consciousness
pervading all the minds and intellect. So thus, I am ctana, nirvikra, nirvikalpa caitanya
and the world is achetana, savikra, savikalpa vasthu.
Up to this portion is the answer to the seventh question. Because the student only wanted to
differentiate tma and antma; that job has been done by the teacher.
Now hereafterwards the job is: what is the relationship between this tma and antma. This
is basic and fundamental question. In this alone, dvaita philosophy, visia philosophy,
advaita philosophy; all these different systems have sprung up, on when there is a
discussions regarding the relationship between tma and antma; the consciousness and
matter.
Whether they should be taken as distinct entities; or whether one should be main and the
other is subordinate; and if one is main and the other is subordinate, whether matter is main
and consciousness depends on matter or whether consciousness is main and matter
depends upon consciousness. These fundamental questions come and to answer those
fundamental questions alone, akarcrya is stretching his answer to the seventh question.
And how does he stretch the answer. He says: This I, the tma, is none other Brahman. What
we want to know is the relationship between tma and antma. But now he is going away
from the subject matter, as though, and he is equating tma to Brahma. And thereafterwards,
he shows, of course, based on the upaiadic teachings, that the Brahman is the cause of
antma. Taking a little circuitous route. tma is none other than Brahman and Brahman is
the kraam for antma and therefore A = B; B = C and therefore A = C. tma is Brahman.
Brahman is antma kraam; and therefore tma itself is the kraam of antma. tma itself
is the kraam of antma. Consciousness itself is the cause of matter. So what is the
relationship between tma and antma. Kaarya-kraa sambhandaha.
And once we know that there is krya-kraa sabanda between tma and antma, then we
can derive so many corollaries from that, which he will do beautifully later. If you say one is
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kraam and the other is kryam, we can easily conclude that there is only one substance.
Because kryam cannot exist separate from kraam.
If clay is the cause and the pot is the effect, there are two words; but there is only one
substance. Clay is one word; pot is another word; just because there are two words, you
cannot conclude that there are two substances, because pot is only another word for clay.
Jug is again another word for the same substance. Mug is again another word for the same
substance. Words are many; substance is one. And once I arrive at this corollary; I can say
that the entire antma is only a word. There is no substance called antma. Then what is the
only substance. There is no substance called antma.
Then what is the substance that is left out; what is there is two: tma and antma; if you say
antma is not substance; there is only one substance called tma. So world is a name; body is
a name; mind is a name; all these are vcrabaa vikr nma dyam mthra. Then
what is the only substance. tma.
And who is that tma or what is that tma? You should not look here and there; I, the awarer,
of the antma, am the tma. Therefore, the experiencer is the only substance. Whatever I
experience is non-substantial. The experiencer is the only substance; and whatever is
experienced is non-substantial.
And if you are not able to swallow this idea, vdnta will give the example of svapna. In
svapna, whatever I experience is non-substantial; svapna mountain; svapna river; svapna sun,
svapna moon. On waking up, I discover that the only substance is I myself. I myself seemingly
appeared as svapna-subject, svapna-object, svapna-instruments, svapna-interaction; and also
svapna-emotions; all of them are myself. Ida brahma, Ida shatram; im lka, im dv,
imni bhtni, idagum sarva, yadaya tma. I am all.
So before Vdnta, I am ; all (Tamil); after vdnta, I am all (English all). So the
transformation from Tamil to English 'all' is vdntam. OK.
So this is going to be development. For that purpose, here akarcrya is talking about
Brahman and what is the nature of Brahman, we saw in verse No.225; more about the nature
of Brahman, we are going to get in the following verses. Up to verse No.240 is Brahma
svarpam.
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, , |
, , ||||
sadida paramdvaita, svasmdanyasya, vastun:'bhvt |
na hyanyadasti kicit, samyak paramrthatattva, bdhadaym ||226||
And what is the nature of Brahman. akarcrya says Brahman is advaitam. It is non-dual;
ida satu; satu means Brahman, because he has defined as sat, chit anantha in the previous
verse; satyam jna ananta, satyam means pure existence; I explained in the last class;
jna means pure consciousness, what is the meaning of the word pure; pure existence
means existence as a noun itself. We know existence as an adjective. When I say pure
existence, existence as a noun. Similarly pure consciousness it was said as jna; and
ananta. Satyam, jna, ananta is otherwise said as sat, chit, nanda.
Satyam is equal to Sat; jna is equal to chit; ananta is equal to nanda. So therefore
here sad means sadchidanandham Brahma. And this Brahman is paRma advaitam;
absolutely non-dual; Absolutely second-less; Absolutely division-less; why do you use the
adjective absolutely division-less; is it not enough that you say advaitam; parama advaitam.
In the stra, they talk about three types of division; sajtya, vijtya , svagata bhda. The
difference between an object of one's species and an object of another species is called
vijtya bhda, like a man and a tree.
Man comes under which species; human species; tree comes under which species; tree
species; you take member of one group; species means group, you take a member of one
group and member of another group; then the difference is called vijtya; jti means group;
vi_jti means difference in the form of the group.
Then when you talk about the difference between one man and another man; or the
difference between one tree and another tree; there is no species-wise difference; both
belong to the same tree species; but one is mango-tree; another coconut tree; this difference
is called sajtya bhda; I think I have told you before.
And finally, the third form of difference is within one member itself; the internal differences,
in a man. There is an internal difference in the form of head, hand, leg, etc. In a tree, there is
internal differences like the trunk, branches, leaves, fruit, etc. The third difference is called
svagata bhda.
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The upaiad points out Brahman does not have sajtya, vijtya; svagada bhda. There is
no vijtya bhda; there is no second thing, belonging to non-Brahman category. There is no
sajtya bhda means, there is no difference belonging to Brahman category; there are no
two Brahman; it two Brahmans are there; then sajtya bhda will come. So sajtya bhda is
not there. What is the last one; the internal difference; Brahman does not have internal
differences like top portion; bottom, hand, leg, etc. That is what is said as niravayavam
Brahman. Brahman is part-less. If there are parts for Brahman, you can say one part is this;
another part is that;
Brahman is partless. And to indicate the absence of these three bhdas or divisions, the
word used here is paRma advaitam. Sajtya, vijtya, svagata bhda rahitam Brahma.
And why there is no such differences in Brahman. Because svasmth anyasya vasthuna
abhvat; because there is no object other than Brahman. svasmaath means what: other than
oneself; other than Brahman there is no second object at all.
Then we should get a doubt; if you do not get; we have to put that question. How do you
that there is no second substance at all, other than Brahman the consciousness principle,
there is a solid world when there is a world, which is actanam, you have to see a vijtya
bhda; why because there is a sentient Brahman; there is an insentient world; the difference
between Brahman and world should come under sajtya or vijtya. Vijtya bhda should be
accepted; may not be second Brahman; second Brahman if there is a sajtya bhda will
come; second Brahman is not there; therefore there is bhda; but should not you accept a
vijtya bhda, because there is a sentient Brahman and an insentient world.
And how do you negate this duality or difference. For that, akarcrya does not give the
answer here, but he will give you later. I just wanted to give you a clue; the clue is
akarcrya wants to establish later that world is not a second substance. If world is taken
as a second substance, then you can talk about two substances Brahman the substance and
world the substance. We are going to later show that world is not a substance at all; it is
another word used for Brahman itself; exactly like what? remember the example I give; clay
and the pot; you cannot talk of two substances; so what is the difference between clay and
pot if you ask, you cannot talk about sajtya bhda or vijtya bhda, because pot is nma
mtram. And what has got a nominal existence, we do not take into account, while counting.
We will accept the pot for the sake of transaction. For the sake of transaction, pot, jug, plate,
we will accept different words, because if I use the same word, you cannot communicate. So
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for pot also I say clay; jug also I say clay; for plate also I say clay; and I ask you please bring
the clay. You would not know which clay you should bring.
So therefore, different words are acceptable at transactional level; that is called vyavahrika
dvaitam. Therefore for vyavahra purpose, accept the world and that is why it is called
vyavahrika satyam. So give empirical reality to the world, just as you give empirical reality
to plate and jug and mug and all; but when we are seriously discussing the substance; what
should you understand; mritika ityva satyam. In the same way, Brahman alone is satyam;
jagath mithya.
And what has got only transactional utility cannot be counted and therefore how many
countable things are there? Advaita. That is what he says here. Svasmt anyasya vasthuna
abhvat. Because there is no second; no second thing you should not say; there is no second
substantial entity. There are many second nominal entities; what are they? Akh, ka,
agni, pa, prtvi; you can count; but substance ekam va. That is explained in the second line.
Kinchit anyathu nsti. There is nothing other than Brahman. Anyat means other, other than
Brahman, we have to supply. Brhmaa anyat kinchit nsti.
And how will you know that. akarcrya says this advaitam you can arrive at only after
enquiry. Superficial analysis, if somebody asks, how many materials are there; you will take
an inventory and say four chairs, five desks, six daises; all you will take an inventory; for
taking inventory you can write four chairs, five desks, etc. But on enquiry, you should say
what: one wood alone. What is there inside, if someone ask, what should be told? wood. But
if you do that in the job of taking inventory, you will lose your job. So if you want to
continue in job, you be a dvaitin. FOR SURVIVAL BE DVAITIN. FOR FREEDOM, BE ADVAITIN.
Bhvat dvaitam sad kuryt

kriyt advaitam na karhicit;
In knowledge let there be advaitam. In action, let there be dvaitam; kriya advaitam na
karhichit. In transaction never open the mouth of advaitam; because advaitam; as even you
speak aa dvai tam; three words are there. So therefore, superficial level there is dvaitam; at
deeper level, there is advaitam. Or vyavahrika dry dvaitam; pramrthika dry advaitam.
Vyavahrika dri you need not work for, because we have that naturally.
So seeing dvaitam, you need not come to any class. Why we always say: dvaita philosophy
you need not write at all. It is waste of time, because from birth every body is dvaitin. For
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that, why should one write a philosophy? I am going to tell you what: you are you: I am I;
desk is desk; wall is wall; what is it: dvaita siddanta.
So dvaita siddanta need not be established, because it is already the inborn vision; that is
why Svmiji beautifully says: that all these things are different; a physicist and a scientist
need not teach; but to teach all these are energy in motion, or all these are nothing but
particles in motion, lot of physics is required. These are different, you need not go to a
physics teacher. Similarly here also, akarcrya says; for dvaita dri vicra is not required;
advaita dri requires vicra.
Therefore he says: paramrtha tatva bdha daym. So at the time of the knowledge of
the absolute truth; daa means at the time of; in the wake of; in the wake of what: bdha
daaym; in the wake of knowledge, what knowledge; paramrtha tatvam, the absolute
reality; and what is that absolute reality; absolute reality Brahman. Brahma jne sati. And
that too not ordinary jna; samyak, conviction must come. Until conviction, all these
words are only at the lip level; verbal level; and the ;
it will not help in life crisis; if this wisdom should help in crisis of life; then it should be my
conviction.
It is not enough, I say, it may be true. They are saying it now; akarcrya is saying:
therefore it may be true. But there are equally other people, who are saying vishista dvaitam
also. Dvaitam also. All the cryas of different daranams were great. Therefore which one
to accept. Kapila is called a mahari; Katha is called a mahri; Jaimini is called a mahari;
and all these people are maharis and they all talk in different languages.
Therefore just saying akarcry said so is not a proof. Because dvaitins will say:
Madvcrya said so. Vishiadvaitin will say Rmnujcrya said so. crya title everybody
has. And if you say Vysa mahari said: dvaitin will say that; Kapila mahri talked about
dvaitam. Therefore which people said what is not enough: I should have independent
thinking, and I should know which is right; and which is wrong.
Conviction means four things, I have said:
I should know what is right, no.1;

I should know what is wrong, No.2;
I should know why right is right;
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I should also know why wrong is wrong.
Daynanda svmi says: ; ; will not work; everything is correct. That

catholicism will not work with regard to facts. 2+2 five you can write; 2+2 six you can write;
you may get mark also, because the teacher is a different teacher. 2+2 is equal 4. You
cannot everything is right.
Therefore, in fact there are no options. In actions there are options. And therefore you
cannot say dvaitam is right, viiita advaitam is right, advaitam is right; because all are said by
big crya; No; I have to analyse thoroughly and I should be convinced of one thing: and
that knowledge is called what: samyak subhdha daym.
continuing.
, |
, ||||
yadida sakala viva nnrpa prattamajnt |
tatsarva brahmaiva pratyastabhvandam ||227||
So why we do not count the world as a second thing. Because in the previous verse, there is
no second thing at all. So naturally a question will come to us: how do you say there is no
second thing, there is a world. And here akarcrya answered that possible question; the
world will not be counted as a second thing other than Brahman. And why we do not count;
Taking the world as a substance is ignorance. Taking the world as a substance is ignorance.
Just as taking pot as a substance is ignorance. Taking the desk as a substance is ignorance.
Then how should I take? Pot should be taken as a mere word used for clay. Another word.
Why you use another word; for transactional purpose. I told you, in Brihadranyak Upaiad
it beautiful says: that the first name given to everyone is that You are Brahman. Vdsi, tad
api tad guhyam va nama bhavathi.
We all have got a secret name, which is given first by our father. Vdsi. Vda means
caitanya Brahman. And then vda itself says that it is a secret name. In Application forms
and all you should not put that; also in railway tickets. What is wrong if you put, everybody
will be Brahman. So that is the fact.
Having told the fact first, then father says: Oh Son, you are also called Brahman, if the next
child is also called Brahman, if all children are called Brahman; when the father calls Brahman,
five children (whatever be the number will come and stand). Therefore you are Brahman but
for transactional purpose, I am naming you so and so. Similarly here also, world's original
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name is what: Brhmai vdam viva idam variam. But for transactional purposes,
Brahman is called world now.
Therefore he says: sakalam viva; this entire universe, naana rpam of plurality; so this
entire world of plurality; plurality means many nmas, many rpaas and many karms. Nma
rpa Karma. So forms are different among the ornaments, and since the forms are different,
the names are also different for all the ornaments and not only the names and forms are
different, their functions are also different; each ornament decorates a particular organ. You
cannot use it differently. You cannot hang the mla in the hand and wear the bangle in the
neck. It will fall down. Therefore the mla has to be the neck. Ring has to be in the finger
alone. Therefore Nma rpa karma bhda, paranthu vasthu a bhda.
Therefore nna rpam viva ajnth praththam. It is taken as a substance; praththam

means appears as a substance; ajnth, because of ignorance. So it appears as a second
substance, i.e. that I am the observer and the world is observed, I am one, the world is one; I
am subject, world is object; I am sentient; world is insentient; and therefore there are two
things; to say that way is error. This is the basic mistake, according to advaita. There is no
observed other than the observer. There is no observed really; substantially, other than the
observer. You cannot say that I am seeing. What you experience need not be truth. What you
experience need not be truth. You experience a small star; it is not true. You experience a
flat earth, which is not true. You experience a stationary earth; is not the earth moving;
Taiwan it is moving; you understand. We will say earth quaked in Taiwan; and only in Taiwan;
but here the earth is stationary. But you ask the people who know the fact, they will say,
earth has two fold motion; around its own axis it is going thousand mile per hour and
around the Sun, it is going 60000 miles per hour or something. So now also it is moving. But
what is my experience; not moving. Therefore experience does not prove reality. And the
last and final example is: In dream, I experience a world distinct from me; and not only I
experience a world; it is capable of frightening me also. And we have got special prayer for
dussvapna nas also. Why to fear? I myself is not my svapna; and why should I be
frightened. But the dream is capable of so much frightening you; why, because it can be a
separate substance for appearance, but on waking up, they all get reduced to myself. Yat
skt kurute prabhoda amaye, svtmana mva advaya.
And therefore ajnth prattam; the appearance of substantiality is because of ignorance.
Then what is fact; tat sarva Brahaimva. Tat sarva means sarva jagat; this entire universe
is Brahman alone. And what type of Brahman; pratyasta a bhvan dam, which is free
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from all the plurality; which is experienced by us, which is free from all the experienced
plurality. Bhvana means the experienced plurality is called bhvana. Kalpita dvaitam;
perceived plurality is called bhvana. And aa means all; all the perceived plurality is
prathyastham; is free from Brahman, Brahman is free from.
And akarcrya uses the word doam to indicate that plurality itself is sasra doa.
Plurality is disease; non duality alone is health. So dviteeyat vai bhaya bhavathi. So duality
is disease; non-duality alone is health. Advaitam va mka. dvaitam va sasra. Dvaita
doa rahitam brahma.
Continuing.

|

||||
mrtkryabht:'pi mrd na bhinna
kumbh:'sti sarvatra tu mrtsvarpt |
na kumbharpa prthagasti kumbha
kut mr kalpitanmamtra ||228||
So in these two verses, akarcrya gives the example to show that many words do not
convey many substances. This is the biggest mistake we commit. Normally, when there are
many things, there are many names also. He is again coming back to the example of
inventory taking, in the inventory list, if there are ten nms written, what is be taken in our
minds, we do not take it as words, but we take in the stock, there are ten substances. So if
there is a 11th word, we take correspondingly there is the 11th object. This is our orientation.
If in the telephone directory, there is one million names, we take there are one million
substances, people. And therefore we have all the time equated nma and nmi and if there
is plurality in nma, we have concluded plurality in nmi; but vdnta wants to teach, it is not
always true.
Where, the example is what: the clay. Then the jug, then the plate, then what you call mug;
you can use several words; but the substance is only one clay. Therefore, he wants to convey
that through the example. He says: mrtkrya bhta api mrdaha bhinna kumbha nsti;
there is no pot at all different from clay. kumbha means pot. And what type of pot;
mrtkrya bhta; a pot which is a product of clay.
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And why pot is non-different from clay. Between pot and clay, there is non-difference. But
between clay and gold, you cannot say like that. Why you cannot say; they do not have
krya-kraa sambhanda. Only where there is krya-kraa sambhanda. Words are many;
substance is one. That condition is important.
Clay and wood are different; clay and gold are different; why they are all different; because
they do not have krya-kraa sambhanda; whereas clay and pot are identical; gold and
bangle are identical; wood and desk are identical. So names prove plurality when there is no
krya-kraa sambhanda; names do not prove plurality when there is krya - kraa
sambhanda.
Now here between Brahman and world, there is no plurality because, there is krya -kraa
sambhanda. krya-kraa sambhanda is the condition to establish non-duality. If that is not
establish, each one would be distinct only. And therefore that adjective mrtkrya bhta is
the crucial word.
So there is no pot different from clay, because pot happens to be a product of clay. And this
can be proved by not only logic; can be proved by experience also; he says; sarvathra tu mrt
svarpaat; when you study a pot; thinking that pot is a new substance, because you knew
what is clay and somebody
has introduced a new word, pot; and you want to find out what is the thing called pot;
because a new substance has been talked about and when you try to analyse; what is the top
portion of the pot, clay; middle portion is what; clay; bottom portion is what: clay. Clay, clay,
clay alone. So where is the thing called pot. There is nothing called pot. Then what is pot. A
word used for transaction. Therefore he says; sarvathra. Sarvathra. In every part of the pot,
mrtsvarpaat; there is clay substance alone; kumbha rpam pratak nsti. There is no
substantial pot separate from clay. There is no substance called pot; rpam means substance
in this context. There is no substance called pot other than clay and therefore kumbha
Mr. Pot is false; unreal; unreal means mere nma only. So therefore kumbha is mr;
kalpitta nma mthra; it is nothing but a name invented by me for the sake of transaction.
And what has got nominal existence is called mithya in vdnta stra. Details in the next
class.
Hari Om.
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081. Verses 228 to 231
|
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|

||||
yadida sakala viva nnrpa prattamajnt |

tatsarva brahmaiva pratyastabhvandam ||227||
Paja ka vilakaa tma has been pointed out and now Brahman is being talked about;
and later tma-Brahma aikyam will be talked about. This is going to be the development.
And Brahman is introduced by akarcrya as jagat kraam. In the stra, two types of
definitions are talked about; one is called svarpa lakaam; another is called tadastha
lakaam.
Svarpam lakaam is direct definition, like talking about a person in terms of his own
characteristic like height, complexion, etc.
And the second one, tadastha lakaam is indirect definition; wherein the person is not
directly talked about, but through an outside entity. Through a particular relationship.
When I say Rma has got such and such characteristic, it is called svarpa lakaam, when I
say Rma is the son of Daaratha, through Daaratha, I talk about Rma and Daaratha is
not an intrinsic part of Rma . So definition through intrinsic features is svarpa lakaam
and definition through extrinsic features is tadastha lakaam.
akarcrya gives both the definitions of Brahman. First he gave the intrinsic definition;
Satyam Jna ananta Brahma; svarpa lakaam; which was given in verse 225.
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And now he is giving the tadastha lakaam, defining Brahman through the world, which is
not an intrinsic part of Brahman.
And what is the relationship between Brahman and world. akarcrya says Brahman is
kraam, world is kryam. Therefore, the tadastha lakaam of Brahman is jagat kraam.
Satyam jna ananta is svarpa lakaam, jagat kraam is tadastha lakaam.
And the tadastha lakaam will not permanently remain, because the tadastha lakaam is
given through a extrinsic feature; and only as long as the extrinsic feature is there; this status
will be valid. For example, the jagat kraam status is valid; how long; as long as the world is
there; once you have negated the world, Brahman cannot be called kraam also; because
krya dry kraatvam; and krya nid, kraa na nayathi; kraatva status will go
away. Then what will be Brahman. Satyam, jna, Ananta.
So svarpam lakaam does not depend upon external features; whereas tadastha lakaam
depends upon external features. OK. Of these two definitions, we always start with tadastha
lakaam only. Even though svarpa lakaam is more important, we invariably start with
tadastha lakaam only.
That is why in all scriptures Brahman is defined as jagat kraam. In the Bhagavad Gt, in
the seventh chapter, Krishna begins the definition of Bhagavn and the definition is that I am
the cause of the whole creation. And in Brahma stra also, Vyscrya defines Brahman as
janmdyasya yata. In Bhagavatham also, the first dhyna slka is janmdyasya
yathnvayadhi taratha. Same Brahma Stra definition is the beginning of Bhagavatham.
We think Brahma Stra is jna; Bhagavatham is bhakthi. Vyscrya who is the author of
both, he wants to say that Bhakthi and jna are ultimately the same. There can be no true
Bhakthi without jna. Anyway that is aside. What I want to say is: Brahman is jagat
kraam.
And what is the benefit of this definition. The benefit is this. Once I know Brahman is
kraam, and world is kryam, I reduce two substances into one substance and a property.
Before I thought clay is one substance; and pot is another substance; thus in my mind, there
was a misconception that clay and pot are two substances; but by saying they are kraam
and kryam, I am reducing two substances into one substance. Clay is the substance. Then
what happens to pot; pot which enjoyed the substance status, now is reduced to what: a
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form belonging to clay. And form is a substance or property; form is a property. So in the
beginning, mrt is one substance; ghata is the second substance. In the next stage, mrt alone
is the substance, ghata is an akhra; property.
Similarly, when we start with scriptures introduce Bhagavn and what is our idea of
Bhagavn. Bhagavn is a substance or a person sitting elsewhere. So how many things are
there; Bhagavn is there; and world is here. Jagat and vara. And since world is taken as one
substance, Bhagavn has to be necessarily another substantial entity; therefore you have to
look for a location; a place has to be search for him; therefore you invent a Vaikuntam. Why
because the world has taken this place. Therefore poor Bhagavn does not have
accommodation. And therefore you invent a vaikunta, a kail and giving Bhagavn that
place, there is Bhagavn, here is World. This is called dvaita siddanta.
Thereafterwards what we do. After some time we teach and teach and teach. Then what do
we say: Bhagavn is kraam and the world is kryam; and therefore world is a form of
Bhagavn only. Just as pot is a form of clay only. So thus, Bhagavn is the substance; world
is what; a property of Bhagavn.
So where is Bhagavn located now. If world is a property of Bhagavn, property and

substance cannot be physically away; not that property is here; and Bhagavn is in Vaikunta,
you cannot say that; wherever is the property, there alone is the substance. So if the world is
a property of Bhagavn, Bhagavn is here and now. And all these that I see are nothing but
nna vara akruthna cha; this is called visvarpa darana; we have graduated to visia
advaita. From two substance to one substance and a property.
Are you able to follow. Two substances; dvaita stage; one substance and a property; what is
the substance and what is property. Do not say differently and in the opposite way. World is
the substance and the Bhagavn is the property!! Bhagavn is the only substance and the
world is property. This is called propertied substance. visia advaitam.
viia advaitam means what: qualified non-dualism. So that means what: there is one
substance and all others are what: quality. Viaam one; the world and the visheshyam, the
other. This is the second stage we have come to. viia advaitam.
Then what is the next stage. Do you feel that this is enough? It looks this itself is enough. In
fact this is enough for all practical purposes. In fact, we tell people, that remain in viia
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dvaitam for a long time; that itself will solve majority of your problems; because I am also
what: a property of Bhagavn.
And who is there; Bhagavn alone is there. This is generally enough to solve most of the
problems. But only one more stage is required to solve many deeper problems. Technical
problems we have to go to one more stage. What is that?
In the second stage, we say there are only two things: one is Brahman, the substance, and
world, the property. Property is called otherwise as nma rpa. But what we say is that the
scriptures reveal that Brahman is nirguam. That is the technical problem. Scriptures reveal
that Brahman is nirguam. If Brahman is nirguam, how can world be a property of that
Brahman. And therefore in the third stage, we say world is not even a property of Brahma;
then world is a superimposition on Brahman. In Sasrkt it is called adhysa.
So the world goes through three stages. First it is taken as substance. Next it is reduced to
what: property; finally it is reduced to superimposition. In substance stage, we are dvaitins;
in property stage, we are viidvatins, in superimposition stage, we are advaitins. And thus
what is the final stage. There is only Brahman and the world is nothing but a kalpana. In
Sasrkt, substance is called dravya; property is called gua; superimposition is called
adhysa. So world should be changed from dravya to gua; gua to adhysa. And the
example we give is what: pot and clay. Now look at the slka.
mrt krya bht:'pi mrd na bhinna;

kumbh:'sti sarvatra tu mrtsvarpt;
kut mr kalpitanmamtra
So can you see the beauty. The kumbha, the pot, does not exist at all. Then what is pot;
nothing but kalpita nma mtra. Nma mtra, when you say it is property, kalpita nma
mtra when you say, it has been made into superimposed property. All beautiful slka s.
This he has to extend it to the world also now.

|
-
||||
knpi mrdbhinnatay svarpa
ghaasya sadarayitu na akyat |
at ghaa kalpita va mh-
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nmrdva satya paramrthabhtam ||229||
So what is the corollary of the previous slka that is given here. knpi ghaasya svarpa
samdarsayitum na sakyat. Svarpam means substantiality. Ghaasya svarpam means
substantiality of the pot; knpi darayitum na sakyat; nobody can establish. Because if you
say pot is a substance, I will ask the question, what is the weight of the pot. And if you talk
about the weight of the pot, I will ask you what is the weight of the clay. And if you say clay
has got a separate weight and the pot has got a separate weight; then, after the production
of pot, the weight should have increased, because it was 1 kg. of clay and it was converted
into pot; then the weight of the pot also must be added; then the weight should have
increased. In fact, should be the twice the weight. If that happens, what is the advantage.
When you make ornaments, you give 10 grams of gold and when you get ornaments it is 20
gms. Never happens. Why it does not happen. Because bangle has no weight, because it is
nma mtram.
Thus world is not a substance. And that is why, the religious and philosophical values also we
can extend from here; what is non-substantial; do not lean upon. So from here, we can go to
practical values also. What is the conclusion here. Bhagavn alone is the substance; world is
non-substantial. From this what is practical lesson; lean on substance alone; never lean upon
non-substantial world.
And what is the example that I give. Cardboard chair. Cardboard chair is useful during
Navarthri kolu you can keep; jigna paper you can stick, alamkram you can do; you can
keep in the gholu, but you cannot use to sit upon. What will happen. Mandai udaiyum,
remember. You will break your head. Similarly, depend upon anyone other than Bhagavn,
you are a samsri. That is what Krishna said in the Gt 8th chapter also.
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mmuptya punarjanma dukhlayamavatam |
npnuvanti mahtmna sasiddhi param gat ||8- 15||
Everything other than Me is dukhlayam. Dukhlayam means what: it can only be source
of pain, if you depend upon.
Therefore enjoy the world without depending on the world is the teaching. Vdnta does
not ask you to run away from the world; vdnta does not ask you to reject the world; and
like the ski, standing apart, see everything that is beautiful and come back.
978
If you get stuck with any person, you are in trouble. You are stuck with any object, you are in
trouble. If you are stuck with any position or status, you are in trouble. If you are stuck with
any situation, you are in trouble. Never be stuck with anything; like wind move everywhere;
but never get attached to anything. And what is the philosophy behind this teaching. The
philosophy is all people; all objects; all statuses; all positions are nma mthram. Where is it
said. Here it is said. knpi mrdbhinnatay svarpa ghaasya sadarayitu na akyat.
And therefore what is the conclusion. Athaha gat kalpitaha va.
Therefore the substantiality of pot is only your misconception; wrong thinking, an error
alone. So when you talk about the substantially of the pot, it actually belongs to the clay
alone; the transference of the substantiality of the clay to the pot is called mha. Delusion.
Atha gat mht kalpita.
So we add a name and we are trapped by the name. Can't you see that there are so much
fights; even in name change. Madras or Chennai; what do you want. Potholes will be the
same; whether you call it Madras or Chennai. Rename the street; and now people change
their names also, or their spellings also, because some numerologists say so. So whether I
am an idiot or a wise person; I will be so; whatever be my spelling; the name. So the change
the name, the spelling; all these things; we are only trapped by these superficials. We never
go to the substantiality. Vdantin is the only one who just brushes aside the superficial and
go to the substance. And there is only one substance. That is Brahman.
Therefore he says: mrtva satyam. So clay alone is reality. In the example, OK! Oh, I have
learned Vdnta; what is that: Clay alone is the reality! if anybody attended only this class
and never comes after that, and says that Vivkacmai sram I have known; what is that:
sarva clay maya. So therefore, in the example, mrtevea satyam paramrtham bhtm.
That is the only substance. Paramrtha, if you translate in Tamil: ; arthaha
means ; parama means param; Paramrtha means param ; the
ultimate susbtance.
continuing.

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sadbrahmakrya sakala sadva
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tanmtramtanna tat:'nyadasti |
astti y vakti na tasya mh
vinirgat nidritavatprjalpa ||230||
So in the previous two verses, the example was talked about to reduce every product to a
property first and a superimposition next. All these are attack on the kryam alone. Because
the world is the source of problems for me; therefore we have the attack the world alone. So
world is seen as a kryam.
In fact, make it into four stages also. We saw the world as a kryam first; kryam is reduced
is property and then property is converted into a superimposition. So dravyam to kryam to
gua to adysa. This is our progress.
Now he says: sakalam sad brahma kryam. Sakalam means what: everything. When I say
everything, it means every being; and every being, and every situation also. All of them are
sad Brahma kryam. They are all products of sad Brahman; Brahman which is pure existence.
Sad brahma means satyam jna anthantha Brahma. And therefore sadva. Or in some
books, there is a reading. sad vam. Both readings are OK. If it is sadva, vam means in
the same manner. In the same manner means what: as seen in the case of example clay pot;
vam means mrt gha vat. As in the case of clay pot. If it is not vam, but if it is va only;
then it is emphasis; definitely, the world also is a product of sad Brahman. And there is a
third reading also. Sadaiva. Instead sadva, it is sadaiva; if it is sadaiva; it should be
understood as sada va. sada va means what; always the world is a product of Brahman.
And therefore what is the conclusion. Tan mtra tat; since the world is a product, it does not
have any existence separate from Brahman. Therefore it is Brahma mtram. So yda
mrtkryam mrnmtram bhavathi. Similarly Brahma kryam, Brahma mthram bhavathi. The
world is nothing but Brahman with what: nma, an addition of a new name. And the addition
of name should not be taken as addition of a substance. If I have given a new name to this
as desk; desk is a new name added; there has been no new substance. Therefore Brahman
alone is the substance. Tada anyath nsti. There is no world other than Brahman. Tada
anyath means Tada anyath Brhmaa anyath, nsti. It is not there. It is nothing but nma
rpa.
And akarcrya says if you are able to see this fact, you have become wiser. And if you
are not able to see this fact, akarcrya says, you are still continuing to sleep.
980
You know, there are some people who wake up from sleep; but even after waking up for
some time, their behaviour is as though they have not woken up. Because things are not very
clear; he takes the shaving cream for teeth cleaning. OK. Vibhuthi for teeth cleaning or tooth
powder as vibhuthi etc. Those happen why because they are in ubhayatha praja avastha,
they have only partially woken up.
Similarly, akarcrya says, as long as you say there is a world, you are prattling in dream.
Therefore he says: ya asthi ithi vasthi. Suppose a person says, there is a world, other than
Brahman, that there is a substantial world, other than Brahman, suppose a person says. He
need not say it; but he behaves like that; sometimes we say but sometimes we do not say,
but behave.
Like the story that Chinmaynanda gives beautifully. That a person thought that he is a worm
and he was afraid of every bird and he was taken to a psychiatrist and a worm was shown
and he was also shown in the mirror; see yourself in the mirror and see the worm here and
was asked Are you the worm. Repeatedly vivka. Worm Nha; Worm nha and then
after a long course of four-five years; then he said Doctor I have understand that I am not a
worm. Then he said you can go away, because he was a residential patient; as inpatient;
whatever that be. So he never experienced a worm inside the hospital; now he came out and
was waiting outside; first bird he saw; he rushed back to the doctor. Doctor, there is a Bird.
And the doctor said: you know that you are not a worm; and then he said: I know that I am
not a bird; but does the bird know that I am not a worm. So he did not say that I am a worm;
but he was afraid of the bird.
As long as there is a fear of the bird, I am not a worm is only verbal. I keep on repeating that
I am human being, not a worm; but when I see the bird, only fear is there. Only fear. Similarly,
I keep on saying Vivkacmai I have understood, Brahma stram is understandable,
Upaiads are very nice, I keep on saying, but my response to the world and events
continues to be as sasric as before, then it means whatever I say is verbal and verbal
alone. Therefore akarcrya gets perhaps angry; therefore he uses strong words,
nidraditavat prjalpaja. All his vdantik words are like a person talking in sleep.
Somniloquism it is called. Somniloquism is talking in sleep. Many people talk. You have to
put a tape recorder nearby that is all.
981
Similarly all these people are talking in sleep only. They do not know what they are talking.
Why mha na vinirgata. Mhaha means sleep. Nidrah. Ajna nidra has not gone. Mha
nidra has not gone. They are all walking and talking in sleep.
Continuing.

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brahmaivda vivamityva v
raut brt:'tharvanih varih |
tasmdtadbrahmamtra hi viva
ndhihndbhinnat:':'rpitasya ||231||
Here akarcrya says, whatever I am teaching is in keeping with ruti, yukti and anubhava.
So the teaching always should follow three-fold norms. In our tradition, we always says: any
darana or philosophy should follow the three fold norms or supports. The three pillars of
validity. And what are the three pillars. The scripture, logic and our experience. It should
explain our daily experience also. A philosophy which does not explain the experience; that
is not a complete philosophy. Therefore the akarcrya is giving ruti support to his
teaching. In this slka he gives the support of the Mundakaupaiad, a well known mantra. It
comes in the Second chapter, II section, last slka.

brahmaivdamamrta purastd brahma pacd brahma dakiatacttara |
adhacrdhva ca prasrta brahmaivda vivamida variham
WHAT YOU HAVE BEEN TALKING AS THE WORLD IS REALLY NOT A WORLD, IT IS A WORD ONLY. You have
to remove the 'L". L is error; that is all. So world is only a word; but the substance behind is
Brahman. What is that Brahman. Nothing but I; that he is going to say later. Why the
scientists also are reducing the world into some other substance. If you see the progress of
science, the entire world is reduced to 100 + elements. If you are science student, who have
students; earlier they said 93 elements they said; then 99 they said; then 103 they said; they
are going on adding; they have reduced to 100 and odd elements, starting with Aluminum,
alimony, barium, etc. that chart; table; periodic tables. All those things we study. After all the
elements were reduced to molecules; and all the molecules were reduced to atoms; and in
Dalton theory they said: atom cannot be further broken; and later; and in fact, the very word
atom means the final substance. And they have broken the atom also, but they retained the
word atom, because the word atom means that it cannot be further reduced. But later atom
982
were reduced into subatomic particles; and they are reducing it to further quarts and other
things; and later they say as you go deeper and deeper, the external matter does not seem
to exist separate from the observer. It is all getting reduced to what; the observer. And what
is observer. That is Brahman. That we have already said long back.
So they call it observer, we call it Brahman, the ultimate irreducible substance is the observer.
Every thing observed is non-substantial; and all the non-substantial observed world can be
reduced into the irreducable observer. This who said. Mundakopiad said: Brahmaiva idam,
viva. The whole universe is Brahman. Iti artharva nia varia raut v brute. v means
the mantra. So here v means the mantra; which mantra; mundaka upaiad. 2.2.11; I think;
I am telling from memory; you can refer to the Mundakopiad. And what type of v;
varia v; the great statement. And why is the statement called great statement. Because it
is a statement which negates the world itself. How powerful it must be. It is a world negating
statement. It is a statement which reduces the world into a word. It is a statement which
reduces the world into a word.
_
.
yanntintivacanairnigam avca_
sta dvadvamajamacyutamhuragryam ||2|| .prtarbhajmi
akarcrya writes a pratah smaraa slka. It is a very popular slka. prta smarmi hrdi
tma tatvam. In that he says: daily morning remember this fact; what fact, world is a word.
Then what is the substance. I am the substance.
And when you say world is affecting me, you are indirectly saying word is affecting the
substance. Can any word affect the substance? Why are crying with the nose. Why are you
crying. World is a word. And since you forget this during the day-to-day transactions,
akarcrya says start the day with this remembrance. And if you remember this fact,
throughout the day, whatever crisis comes, it will be all a movie that is taking place. Why
should I be afraid of the movie. When are you afraid of the movie. When you forget the
screen. And who is the screen of the movie. I am the screen. And that is why it is called
movie. Movathi, iti movie. That which moves you, if you forget the screen. Similarly, the
word movie also moves you, if you forget the screen. Aha viva darpana dryamna
nagari, tulyam nijndar gatham. Therefore akarcrya says: Why are you forgetting all
these. Please remember all these; he says.
983
So this Mundaka Mantra: varia mantra: world negating mantra and where does this mantra
occur. Atharva nia. Occuring in the Atharvana vda; So do not ask Svmiji, it occurs in
Mundaka upaiad only. Why are you saying atharvaa; do not ask. Mundaka upaiad
belongs to atharvaa vda. So I am in Tamil Nadu; not in India! Tamil Nadu is in India, my
dear.
So therefore atharva nia raut v brute. Therefore tasmat etat viva Brahma mtram. So
this whole universe is nothing but Brahman, because arpitasya, adint bhinnata nsti. A
superimposed name cannot exist separate from the substance. A superimposed name like
what: pot cannot exist separate from the substantial clay. Similarly, the superimposed name,
the world cannot exist, separate from the substance.
In this place, we are saying the substance as Brahman Brahman, because still jvtma
paramtma aikyam has not been talked about. We say there is no world separate form
Brahman.
But what is the next stage. That Brahman is myself and therefore there is no world separate
from Me. That is why in Taittariya Upaiad, the conclusion is so beautiful, where the jni
jumps with joy and says:
' ' '

a hamannama hamannama hamannam |
ahamannd:'3hamannd:'3ahamannda |
aha lkakrdaha lkakrdaha lkakrt |
Why are we elongating the chant. He is signing. It is sma gna. Therefore you have to
imagine different rgas. aha lkakrdaha lkakrdaha lkakrt. I am the subject. I am the
object; I am the instrument. I am the experience. I am the consequence. Everything. So this is
the teaching. Na adhint arpittasya bhinnatha nsti. Superimposed cannot exist separate
from the adhinam.
Hari Om.
984
082. Verses 232 to 234

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knpi mrdbhinnatay svarpa
ghaasya sadarayitu na akyat |
at ghaa kalpita va mh-
nmrdva satya paramrthabhtam ||229||
sadbrahmakrya sakala sadva
tanmtramtanna tat:'nyadasti |
astti y vakti na tasya mh
vinirgat nidritavatprja lpa ||230||
brahmaivda vivamityva v
raut brt:'tharvanih varih |
tasmdtadbrahmamtra hi viva
ndhihndbhinnat:':'rpitasya ||231||
akarcrya is heading towards the central theme of the Vivkacmai text; which
happens to be the central theme of the upaiads also; and that topic is jvtma-paramtma
aikyam, or jva-Brahma aikyam, which is revealed through the well-known mahvkya
statement Tat Tvam Asi. And to understand this mahvkya statement very clearly, we
should know the meaning of Tat very clearly; we should know the meaning of Tvam also very
clearing; only then Tat Tvam Asi would be meaningful. So the common sense law is vkya-
jna utpathyrtham, pada-jna apkitham.
985
One cannot understand a sentence, if he does not know the meaning of the constitutent-
words. If even one word in the sentence is not known, the sentence cannot make sense.
Therefore, tat tvam asi mahvkya jna requires Tad padrta jna, and tvam padrta
jna.
And tvam padrta jna is the meaning of the word Tvam which represents the jva,
because Tvam means You and you means the student, because the teacher is addressing the
student; and therefore You means the student and student happens to be a jva and
therefore tvam means jva, because the word Tat is a pronoun and pronoun stands for a
noun, in that context. If I have been talking about ornaments, then the word Tat means tat
bharaam.
If I should know the meaning of the word Tat, I have to see the context in which the Tat is
occurring, and it is occurring in Chndgya Upaiad; Shataa adhyaya; six chapter begins
with the topic of Brahman, tadva soumya idam agra aseeth ekamva advityam. Therefore
from context we know that Tat means Brahman. Therefore Tat tvam asi means Brahman and
Jva are identical. And to assimilate the statement, I should know what is meant by the word
jva and what is meant by Brahman.
Of these two, first one is called Tvam pada vicra, the second one is called Tad pada vicra.
We have completed the Tvam pada vicra; by way of paja ka vivka. So through paja
ka vivka, we established the fact that jva is not any of the paja kas, jva is the
caitanya obtaining behind the paja kas. That is why we use the word jvtma. Therefore
jva has been understood as the caitanya pervading the paja kas and the caitanya
different from the paja kas. Thus tvam pada vicra part is over. Before going to
mahvkyam, we have to do Tad pada vicra also; which means we should know what is
Brahman.
And this Tad pada vicra is taking place from verse No.223 and it goes up to verse No.240;
wherein akarcrya is independently analysing Brahman. So for the time being, jva is
seated on the chair. Before programme, dignitaries would have all come. Normally, they do
not come before the programme. Ok; assuming they have come early. They are seated on
the side; then they have to come to the front; like that, jva discussion has been finished; one
is ready, whether it is the bride or bridgegroom is ready. Now the groom is being groomed,
that is prepared; that is Brahma vicra. Now we have to keep aside.
986
And after discussing Brahman, then the Muhurtham it is going to come; it is not published,
date we do not know; during that time, we are going to say that the caitanya is Brahman,
the existence, which is the substratum of the whole creation. It is a magnificent programme
and in defining Brahman akarcrya has said Brahman is jagat kraam, which is a very
very important discussion on Brahman, because from this discussion, we conclude that there
is no creation separate from Brahman.
So before coming to aikyam, creation has to be eliminated. Or else what will happen. Jva
Brahma aikyam will take place and still the world will continue to hang as a separate entity.
Therefore before jva-brahma aikyam takes place, the world has to be eliminated. Elimination
through wisdom; jna na; jna na means not jnasya na; jnna na.
Destruction of the world through knowledge; if you remember the example, destruction of
desk through the knowledge, how does it take place; by knowing that there is no desk at all
other than the Word Desk; the substance is only wood. So the desk is reduced to nma
mthram, by knowing the content. Ornaments are reduced to nma mthram, by knowing
the contents.
Similarly world has to be reduced to nma mthram, by knowing the contents. For
bharaam the content is gold; for the desk, the content is wood; for the world, the content
is Brahman.
And therefore, akarcrya says May you reduce the world into nma maathram, which is
swallowing the world, because it exists only for name-sake, whatever exists for name-sake is
as good as non-existent. Nma mthra satt is equal to mithya; mithya is equal to asat; it
need not be counted at all and therefore the world has to be taken out of reckoning.
Then what will happen. Jva Brahma jagat; out of these three; jagat would be gone; and now
we have reduced three into two. Are you understanding. Jva Brahma or vara and jagat. By
analysing vara and Jagat and showing that vara is kraam and jagat is kryam and by
showing that there is no kryam other than kraam, the world is swallowed by vara. So
from three, how much is there now. Only two; jva and Brahma. Then the next stage is what:
This jva and Brahma will also be merged and it will be reduced to one; tma. Jvtma and
paramtma will be reduced to one tma. And this is called advaita siddhi.
Now we are in which stage; reducing three into two stage. Thereafter reducing two into one.
987
And akarcrya studied this by taking the example of clay and pot and pointed out that
pot is Nma mthra. Similarly he said the world is nma maathram.
Then in akarcrya in 231 said that this conclusion is not my personal philosophy; this
advaita philosophy is not my philosophy; but it is scriptural teaching. Therefore, at regular
intervals, he has to validate his teaching; by giving the scriptural support and therefore he
quoted the Mundakopiad vkyam, Second chapter, first section, last mantra; and second
chapter, second section, last mantra; both talk about the same thing.
In one it says:

purua vda viva karma tap
brahma parmrtam. That is Brahman alone is manifesting in the form of world; there is no
substance called world.
And in the second chapter, second section, last verse says:

adhacrdhva ca prasrta brahmaivda vivamida variham || 11 ||
What you call world is nothing but Brahman only. And this is the well known statement;
Brahma satyam, jagan mithya. Brahman is the substance; world is only name.

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satya yadi syjjagadtadtman:'
nantatvahnirnigampramat |
asatyavditvamapitu sy-
nnaitattraya sdhu hita mahtmanm ||232||
So in the previous verse, akarcrya pointed out that the world is not a substance. There
is only one substance; that is Brahman. Now in this verse, akarcrya says suppose you
accept world is an independent substance and Brahman is another independent substance,
what will be problem. In the acceptance of the reality of the world, what all will be the
negative consequences. And he says: there are many negative consequences; there will be
the cascading effect. There will be one problem; and which will lead to another problem;
which will lead to another problem; there will be so many problems.
988
And those problems are enlisted here and therefore you should not accept world as
independent reality; and what are those problems. He says, yadi jagath satyam syaat; for the
sake of argument, let us suppose that the world is real; like most of the other systems of
philosophy, Snkya, yga, nyya, vaieik; all the people; dvaitam; and viita dvaitam; all
the people say world is real. Advaitin is the only minority; therefore it should be protected
also; miniority status you see!; is the only miniority who says the world is unreal.
And he says: suppose it is taken as real, because of majority vote; what will be the problem.
tmana ananthatva hni; Brahman will lose the status of being infinite; because can you see
the reason: world is also real; Brahman is also real; there are two realities; therefore each one
will limit the other. There will be da pariccda; space wise limitation; kla pariccda; once
space limitation comes, time limitation will come; and finally there will be vasthu pariccda;
each one will be limited by its own status. It is called status-limitation.
So da-pariccda you can understand. If in the entire place, there is only one person; you
can sit as you wish, keeping the leg straight, spread, etc. As even the number of student
increase, what happens, then you have to sit on other's lap. As the number increases, the
space is limited. If the second person who enters is a shadow; suppose a person is standing
there and shadow is entering the room, it will not limit, because shadow being mithya,
mithya second thing cannot limit; but sathyam second thing will limit. Therefore if the world
is sathyam, poor Brahman will be limited. This is da-pariccda.
And wherever spacial limitation comes, time wise limitation will also come; because space
and time are interconnected.
And what is vasthu pariccda. Vasthu pariccda means just by enjoying a particular status; I
automatically exclude or lose all the other statuses. If I claim I am a human being,
automatically I am saying what: I am not an animal; I am not a table; I am not a tree; I am not
a mountain. Thus human_ness limit me by excluding animal_ness. This is called vasthu
pariccda; status-wise limitation; property-wise limitation. Chair is limited by chair_ness. That
means what by enjoying chair_ness, it is missing table_ness; desk_ness; carpet_ness;
man_ness.
Similarly, if Brahman and world are two separate entities; Brahman by being Brahman, it will
lose world status and the world will lose Brahman status. World losing Brahman status; no
problem; as it is limited. But Brahman will by being Brahman lose world-status. This is called
989
vasthu-pariccda. Therefore if the world is real, first problem is what: Brahman loses
ananthatvam. So akarcrya says: ananthatva hni; hni means loss. Loss of what: the
status. What status; ananthatvam.
Then the student may ask: Let Brahman lose its status; so what: why should you assume that
Brahman should enjoy ananthatva status. Like some party people tell; their leader is
permanent Chief Minister and when they lose the election, they are worried. They assumed
that the Chief Ministership should be permanent; and they are getting hurt. So one may ask,
why should Brahman have ananthatva status. Why cant we say Brahman is also limited.
Like many theologists say: Lord is elsewhere; world is elsewhere. And according to them Lord
is a person. Sitting in Vaikuntam or in Kailasa, etc. Parvathi is sitting near; Lakshmi is sitting
near and massaging the legs etc. That's all symbolic. There are people who believe that God
is a physical person and therefore in their philosophy, it is OK; God can be limited. So why
can't we think that God is, or Brahman is, a separate entity and let it be finite; so what?
akarcrya says that cannot be because: if Brahman is taken as limited, the ruti definition
of Brahman will be falsified; and what is the basic definition of Brahman.
m brahmavit pnti param|| tadeapyukt; satyam jna,
ananta Brahma.
Brahman is defined by the vda as ananta. If you are going to negate the ananthatvam of
Brahman, it means the vdic definition is invalid. That means, vda is no more a reliable
source of knowledge. So the vda becoming invalid; vda losing the status of being a reliable
source of knowledge is called vda apramatha. Vda apramatha and here the word
nigama means vda. So nigama apramaanatha means vda apramatha.
So then a person may ask the question. Let it be there. Why should I accept vda as a source
of knowledge? Maybe taken as a prattle. Somebody else has prattled something. So it is the
view of the i; it may be wrong, why should I accept? Why should vda be taken as a
prama.
For that akarcrya is not giving the answer here; because according to him: the very
study has started with the assumption of vda as pramam. If you are going to question
vda prmyam, this is not the place to discuss that: we are willing to discuss that also; but
that is not.
990
Like a cricket match is going. And an umpire has given out; now the batsman should not
question the umpiring; because when they started the game, they have all accepted the
umpire. In that particular game, if the umpire has given out; better you walk out. If the
umpire is not a qualified umpire, that cannot be discussed in this game. In the next game,
whether he should be umpire or not we can discuss.
Similarly, before coming to Vivkacmai class, we have said: vivka, vairgya, mdi
aka sapatti , mumukstatvam. In shamaadhi aka sampthi, ama, dama, uparama,
tithiksha, then, radda. We have assumed vda as prama, and this teaching going to such
people who have accepted vda-pRma nyam. So the teaching is addressed to an astika.
stika means what: the one who accepts vdic validity.
And suppose there are people who are nstikas, who do not accept vdic validity, we have
got separate classes for them also; and we will discuss that: why we say Vda is pramam;
that is we have got vdantik texts, dealing with vda prmayam. akarcry does not go
to that, because Vivkacmai is addressed to stika. And in vdic tradition, nobody
wants to get the status of nstika. At that time, to say that some one is a nstika, is to lose
one's life.
akarcrya need not argue at all; you will become a nstika if you are questioning the
vda prmikatha. And therefore he says: vda will become apramam. Not only vda
pramam will go away, vda comes under ruti; akarcrya says: even smrti pramam
will lose its validity; smrti being the Bhagavat Gt. Therefore he says: Ishithuhu asatya
vdhitvam apisyat. Not only vda will become apramam, Gt will also become
apramam; and Gt means what: vara's teaching, because all the Astikaas admit that the
Gt is a teaching of Prthya Prathibhoditham Bhagavatha Nrayana svaya. And vara's,
Krishna's words will also become falsified. Therefore he says: itu krishnasya asatya
vditvam syt; Krishna will become a liar. Would you accept Krishna is a liar.
So how Krishna will become a liar; that akarcrya will explain in the next verse. Here he
tells this much; that if the world is taken as real; Gt teaching will also become invalid. How
he will explain later. so itu asatya vditvam api syt.
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Thus there will be three consequences. One is Brahman will become limited; No.2 vda will
become invalid. No.3 Gt, or Krishna's teaching, will become invalid. These are the three
doas; and stika purua will never accept these three.
And if a person says; Ok; let it be all false if you say, then, you come under nstika. Nstika
has a different field, different texts are there. In Brahma Stra, Jaina matha is discussed,
which is nstika vda; Buddhism is discussed, which is nstika vda. When that topic comes,
we will discuss that there. Not now, he says.
Etat traya mahtmanm na sdu. These three defects will not be acceptable to mahtms.
This is akarcrya statement. He says every stika is a mahtma. And according to Manu
smrti, a nstika, however a great a person may be, he comes under asura category; he will
only get Naraka; Manusmrti says that.
Ya vda vaakyaat smrutayaha;

yascha kaascha kudrshtayaha;
saarvasthan nisphalaa prethya,
tam niahi taa smrithaaha;
In fact, we would talk with nstiks at all. In fact, he does not deserve to be addressed by us.
And if at all we criticise the naastikas, we do not do that to nstikaas. To nstiks we will
teach how to criticise nstiks; we would not address a nstika; we will say world is wide
enough; you have your life, let me have my life. We never approach nstik. We will only
teach the faults of the nstikada vaada to an astika and not address a nstikdirectly to
bring out the defects of his nastika vaada. Because according to us, he does not deserve
even that much.
And therefore etat traya; these three; mahtmnam stiknam, for the stiks, na sdu. It is
not correct; it is improper. And not only it is improper; akarcrya says: na hitam. So na
hita means it is not good for you. Here akarcrya talks as a well-wisher. Do not argue
with me. You do not know what is good for you; what is bad for you. Like a child trying to
argue with a parent; the parent says: you are not mature enough to know what is the
problem with nstika vda. You understand vdnta very well and once you are mature
enough, then you will see the problems of nstika vda. Therefore, you better listen carefully
to what I am saying now.
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Be stika. So it is neither good for you nor is it proper for you. So the last line is:
naitattraya it is there; etat traya; so these three assumptions; mahtmnam na sdu; for
stiks, these three ideas are not proper to accept and na hitam; it is not good for your
progress in life also.
Continuing.
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var vastutattvaj na cha tvavasthita |
na ca matsthni bhtntyvamva vyacklrpat ||233||
So he is explaining the third doa, which was mentioned in the previous verse; what were
the three dosas; the three doas in what; doam doam in what. If world is accepted as real,
jagat satyatve traya doa; first doa is Brahman will become limited; second doa will
be: ruti will become invalid; and the third doa is Gt will become invalid or wrong
teaching.
Now he is explaining the third one: how will Gt become invalid, in accepting the world as
real. akarcrya says: Gt becomes invalid because, in the Bhagavad Gt, Krishna
established unreality of the world. Krishna or Gt establishes the jagan mithyatvam in the
Bhagavad Gt. And where does he establish. In the 9th chapter. In the 9th chapter, fourth
verse: the verse runs like this.
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may tatamida sarva jagadavyaktamrtin |
matsthni sarvabhtni na cha tvavasthita ||9- 4||
na ca matsthni bhtni paya m ygamaivaram |
bhtabhrnna ca bhtasth mamtm bhtabhvana ||9- 5||
So two verses we have to take; 4th and 5th verse. And there also, the second line of the
fourth verse, and the first line of the fifth verse; those two lines are to be taken.
And what does Krishna say here. In the first portion he says: I support the world; therefore I
am the supporter; world is supported by me. So I support the world, whereas the world is
supported by me. But the world does not support me.
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It is like saying: the desk supports the book; the book does not support the desk. The chair
supports your body; your body does not support the chair. This is called dhara-dya
sambhanda; supporter-supported relationship. Krishna says vara is supporter; and world is
supported. vara is independent; world is dependant. This is the first part of the teaching.
But in this teaching, there is a problem. What is the problem. You say desk is supporter. Book
is supported. So that means there are two things. dvaitin is sitting near by; 'supporter-
supported' will not fall in his ears. He wants to derive his philosophy; the moment he gets
this teaching, appada, there are two things; there is a desk, which is the supporter; there is
the book, which is supported; dhra ka; dya anya. Chair is one; person who sits on
the chair is two. Similarly, vara is one; world is two. Two are there. Why are you saying
advaitam, advaitam and fighting?
And Krishna knows that the dvaiti is sitting; therefore in the next line he says: na ca matsthni
bhtni, there is no world in Me. Previously he said, the world is in Me, matsthni
sarvabhtni, world is with me, he said. In the next line he said the world is not with me at all.
na ca matsthni bhtni.
Now how do you reconcile these two contradictory statements. If you accept the first
statement, the second statement is contradicted. If you accept the second statement, the
first is contradicted; and unfortunately or fortunately, both statements are made by the same
mischievous Krishna.
And we reconcile this only in one way; when you say a thing is: and the next moment, you
say the thing is not; when you say a thing is: it means existence; when you say, the thing is
not: it is non-existent. Then how can you make both the statements and the statements can
be valid also.
It is possible only under one circumstance, when a thing is neither existent category; nor
non-existent category; but it is seemingly existent category. Whatever is seemingly existent;
you can say it is existent from one angle; and you can say it is non-existent from another
angle.
Exactly like our dream; dream is existent from one angle; because we experience that; And
not only experience, it is experienced solidly as though real; and not only that it can even
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frighten me; that the sweating can continue, even after waking up. Therefore dream is
existent, if you look from experiential angle.
But on waking up, whatever you have experienced in dream; it cannot be really counted as a
second thing. As I give the example, you have one lakh rupees of money in the waking state,
in the dream, you earned another lakh and after waking up how many lakhs you have. one
plus one two? No. The second lakh you experienced but it cannot be counted. Therefore,
certain things can be accepted as existent from experiential angle; but it cannot be counted
from factual angle; all such things are called mithya; and mithya is existent also from one
angle; non-existent from another angle. To put in one word, it is seemingly existent.
Therefore what Krishna wants to say: world is seemingly existent: Is it there: Yes. Is it not
there; No; it is there. Yes, why, I experience. No. Why, on analysis it is not there. Wall is there
or not? It is. But on enquiry, it gets reduced to intangible energy. There is no such thing as
tangible wall. It is only intangible energy. Something closer to this, there is Brahman alone;
world cannot be said to be factually existent.
That is what he says here; var vastutattvaj na, vyacklrpat; vara, Lord Krishna,
vyacklrpat, vyacklrpat means taught; stated; mentioned; said; we + clip daathu, it is a
peculiar usage, not very common; it is called luung lakhaara; in luung itself there are seven
varieties. This is the third variety of the lunng lakahara; vyacklrpat, means avadathu; said.
Can't he have said it as avadathu; Metre would not be proper. Therefore vyacklrpat. vara
said, vara here means Krishna.
And what did he say: na cha tvavasthita, (Gt 9th chapter, 4th verse) and na ca
matsthni bhtni (Gt 9th chapter, 5th verse) are quoted and the meaning is as I explained,
he said world in Me; then world is not in Me; and how should we understand. World is
seemingly there in me; which is called mithyatvam. That is, if the world is real, Krishna cannot
say world is, what, not in Me. If the world is real, Krishna can never say world is not in Me;
the very fact that Krishna negates the world indicates that world is only seemingly existent.
Iti vam vara vyacklrpat. OK.
Krishna may say world is unreal. Why should I accept Krishna? You can keep on asking. If
someone says why should I accept? For that akarcrya answers, vara ha vasthu tatva
jana. The Lord is one who knows the reality.
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You may be confused; I may be confused. If I ask, why should I accept that philosopher;
another person may ask why should I accept akarcrya. So I criticise Rmnuja, another
person may criticise akarcrya; another may critcise Madhva. So if one human being can
go wrong; others also go wrong; why should accept one? Therefore akarcrya says: Let
us not accept human being. vara ha vasthu tatvaja. The Lord who knows the reality, has
mentioned this.
And suppose he says that I do not accept him as God; that you can go on and on. That is
how advaita literature extends and extends and extends. Somebody may say I do not believe
in God. So you cannot give that argument. You have to give another argument. That is how
we have to go on talking talking. but one thing, any amount you talk there will be some
people who will not accept. Then what to say: Dirgha ayumn bhava. Live and let live.
Continuing.
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yadi satya bhavdviva suuptmupalabhyatm |
yannpalabhyat kicidat:'satsvapnavanmr ||234||
Here akarcrya gives another support; experiential support to point out that the world is
not real. It is not the intrinsic nature of Brahman; intrinsic nature of consciousness. And what
is the support he gives. Whatever is an intrinsic nature of something, it will be permanently
there. Like heat in the fire. Heat is intrinsic nature; therefore fire will be ever hot; whereas
heat is not the intrinsic nature of water; that is why water is hot for sometime and thereafter
it again goes cold.
Now similarly I want to find out what is my intrinsic nature. If you analyse, my puruatvam;
that I am a human being, that an Intellectual or emotional; all these attributes that I posses,
they are incidental attributes; experienced in jgrat and svapna.
In suupti, all these attributes are shed and still I exist. My physical personality is shed;
emotional personality is shed, intellectual personality, everything is gone; what is there: I, the
caitanya tatvam alone remains. That I remain as caitanya: what is the proof? That I am
able to talk about the absence of everything in sleep itself is indicative of my ctana
svabhva and therefore the ctana svabhva alone is real; and whatever achetana aspect I
experience, that is unreal.
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And once I establish the unreality of my physical aspect and the emotional, I can extend it to
the world also; because, the very proof for the world is my physicality; only when I am
identified with the physical body; I am experiencing the world; therefore the physical body
and physical world are of similar nature; therefore the physical body is proved to be unreal; I
can extend it to the physical world also.
Therefore akarcrya goes by that approach; prove the unreality of the body in suupti;
then you have proved the unreality of the physical world; why, body and world have got
similar status. What is similar status; this is also pnca boudika; that is also pnca boudika.
pnca boudika sarriram is subject to arrival and departure and therefore it is unreal; pnca
boudika prapaja also must be of the same nature. Of course this is not a proving logic. This
is a supporting logic for what the ruti has already talked. The exact meaning we will see in
the next class.
Hari Om.
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083. Verses 234 to 237
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var vastutattvaj na cha tvavasthita |
na ca matsthni bhtntyvamva vyacklrpat ||233||
yadi satya bhavdviva suuptmupalabhyatm |
yannpalabhyat kicidat:'satsvapnavanmr ||234||
In the Mahvkya, Tattvamasi, first we analysed the words occurring in the mahvkya, which
is called pada-vicrah; and thereafter we analysed the whole sentence to arrive at the
meaning; which is called vkya vicrah.
And in pada vicrah, sometimes tvam pada is taken in the beginning, sometimes, tad pada is
taken in the beginning; there is no sanctity about the order; in any order, we can do the pada
vicrah.
In Vivkacmai, tvam pada vicrah has already been done by doing paja ka vivka.
And that was done from verse No. 210 to 222.
And thereafter tad pada vicrah is going on; which is from 223 to 240.
And in tad pada vicrah, we understand the nature of Brahman as satyam; and jagat as
mithya. Brahma satyam jagan mithya is to be understood through tad pada vicrah.
And to understand this idea, we talk about the relationship between Brahman and the world;
and the relationship is revealed by the ruti as krya-kraa sabandah; particularly krya
updhna kraa sabandah.
And once we know that Brahman is kraam; and world is kryam, we are ready for deriving
a very important corollary; and what is that: kryam does not exist separate from kraam;
kryam is not a substance; kryam is only nama rpa; which depends upon kraam.
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And since kraam is a substance existing independently, it is called satyam; and since
kryam is mere nma rpa, existing independently it is called mithya. So Brahma satyam,
jagath mithya.
This is presented in the form of a logical statement; jagath mithya, kryatvt ghaavath. This
is the anumna vkyam; jagath mithya, kryatvt ghaavath.
And having logically established that, akarcrya points out that the mithyatvam of the
world is supported is ruti pramam also; smrti pramam also; and as ruti pramam he
quoted Mundakopiad; which says, everything is nothing but Brahman alone; there is no
world other than Brahman.
And after giving the ruti support; akarcrya gave smrti support also, in the form of Gt
vkyam; matsthni sarva bhtni, na ca matsthni bhtni. The world is in me apparently, but
in reality, the world is not there in me.
And now in the present verse, which I introduced in the last class, akarcrya gives our
experience also in support of the mithyatvam of the world.
And what is the experiential support. We experience dream world; very tangibly. We
experience the dream world very tangibly. And the dream world is very real; when we are in
dream. And it is capable of giving all the emotions which the waking world can give. It can
produce rga, dva; kma, krdha, above all; bhaya, whether anything else is there or
not, the dream can produce fear also. So that means what; the dream has got utility; the
dream is capable of producing every emotions that the other world can create; and the
dream is tangibly felt also. And still that dream we know is false. And why is it false; because
on waking; it disappears. On waking, it disappears; and therefore we use a logic in vdnta;
what appears and disappears is unreal. Yatu vyabhicarat swarpam; technical word used is
vyabhicarat svarpam; what appears and disappears is unreal; what is the example, svapna
prapaja; and extending this logic, akarcrya argues that jgrat prapaja is also exactly
like svapna prapaja.
So this world is also tangible; this world is also useful; and this world is also capable of
generating rga dva, kma krdha, and above all, bhaya. So it enjoys the same status as
the dream world, which we call as vyabhicara svarpam.
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And therefore what is the logic. Jgrat prapaja mithya; vyabhicarath svarpathvaat
svapnavat. So this argument is used by Gaudapdcrya very elaborately in Mnukya
krika, second chapter, vaithathya prakaraam. That is the idea that akarcrya also uses
in one verse, yathi satyam bhavt viva, suupth upalabhyatm. If the world is real, like
caitanya. So caitanya is real; and it is available in which state, it is available in which state,
you should ask a counter question; it is not available in which state? Therefore caitanya
which is real, is available in all the states; whereas svapna which is unreal, is available only at
certain times.
So what is unreal is partially available; what is real is ever available. Keeping this maxim; this
is called vypthi in logical language; akarcry gives this maxim; What is the maxim,
what is unreal is temporarily available; what is real is permanently available.
And applying this maxim, akarcrya asks, if jgrat prapaja is also real; it should have
been permanently available. But what is our experience. He says yati viva satyam bhavt. If
the world is real; suupth upalabhyatm. Let it be available in suupti avastha also. So let it
be available in suupti avastha also, like what: we have to remember: caitanyavat. Like the
caitanya; which is available in suupti.
That the caitanya is available in suupti is proved how: the very fact that we are talking
about suupti is the proof for the availability of caitanya. But the world is not available in
suupti.
Therefore akarcrya says: suupth upalabhyatm. Let it be available; but what is the
fact. Kinchit na upalabhyat. But our personal experience is kinchit na upalabhyate. Nothing
is experienced in suupti. That we have to supply. Sushupthau kinchit na upalabhyat. So in
suupti, deep sleep state, nothing is experienced.
And when we say nothing, it should include da, even space is not experienced; kla, even
time is not experienced; we are really da aththa and we are kla aththa; and when da
and kla are not there; what to talk of things, because things can exist only in da kla.
Therefore da, kla, padrth, all these are gone.
That means what: they are all subject to arrival and departure, like what: svapnavath. Or
another example, rajju sarpavath; our rope-snake is always handy. Two things, svapna and
rajju-sarpa; rope snake. Yathu, in the second line, first word, yathu means since, yasmt,
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because of this reason, because of which reason, since jgrat prapaja is not experienced in
suupti, what is the conclusion: atha, therefore, asath mr; asat means it is unreal; it is
dependently existent. It is dependently existent; dependent on what: consciousness.
So the essence is nothing can be proved to be existent without the support of the
consciousness. To say that something is existent, what is the first thing needed; somebody
has to be aware of that.
Can you talk about the existence of something without being aware of that: I need not be
aware; I am saying, somebody has to be aware; that means, it should fall within the scope of
consciousness. Suppose you accept the existence of something, without falling within the
scope of consciousness; then what will be tragedy; suppose you say things are existent, even
if it is available for consciousness; then I will say: in this room, there is an elephant; Svmiji
how do you say that there is an elephant; just to say that there is an elephant; but I do not
see; No No No; this elephant nobody can see; nobody can hear; nobody can smell; nobody
can taste, nobody can interact; at least will it make some changes in the scientific
equipments. No. it will not make any change also. Now will you accept the existence of such
an elephant? Elephant; not necessarily an elephant, it may be anything. You do not accept
the existence of something, if it is not available for knowledge through some means or other;
either perceptual knowledge or inferential knowledge or any of the six pramas or five
pramas.
This is the vdantik maxim called mndna mya siddhi; mya means object. Any object is
proved only if it is knowable. And knowledge requires what: Conciousness. Therefore
existence of any thing depends on knowledge. Knowledge depends on what: consciousness
and therefore any existence depends upon consciousness.
Therefore, asat, asat means the entire jgrath prapaja is asat; because it depends on what:
depends on my perception. And he wants to prove that by giving example; svapnavat mr;
it is unreal like the svapna. It is mr means unreal; unreal means dependently existent like
svapna.
So the details are in vaithathya prakaraa; I do not want to go to that here. But
akarcrya hints at it.
Continuing.
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ata prthansti jagatpartmana
prthakprattistu mr gudivat |
rpitasysti kimarthavatt:'-
dhihnambhti tath bhrama ||235||
So he is winding up the discussion, that the inert matter depends upon consciousness for its
existence. Any inert thing depends upon the consciousness for its existence. And inert
matter is the jagath or world; consciousness is Brahman and therefore the world depends on
Brahman for its existence and therefore world is mithya; Brahman is satyam.
That is what is said here. Atha; so because of the ruti pramam, because of the smrti
pramam, and also because of yukti pramam, logic and when I say logic, it is not a dry
logic; ruti supported logic; and also finally our experience also. What experience; jgrat,
svapna, suupti experience. Therefore ruti, smrti, yukti anubhava. Because of this four
supports, ata, jagath prthak nsti. The world does not exist independent of, separate from.
We do not say world is not there and put full stop. Very careful. We have to always say: world
does not exist independently. I do not say the desk is not there; I will say the desk is not
there separate from wood. So here also, the world does not exist: prithak; prithak means
separate from, partmana; partma means Brahman. So that means world is mithya,
Brahman is satyam.
But I do experience it separately, if somebody says: I experience the world separately,

akarcrya says, it is born out of your confusion. Because we give a separate name, we
think that it is a separate object; this is our orientation. I have given the example. When we
take the inventory of things in a room; whatever are there, we will write a list: table, chair,
radio, television, almirah. If you have got 10 items in the list; the names are ten and
correspondingly what will be in your mind; the objects are also ten. Nmas are ten; therefore
you conclude what: nmis or padrths are ten. This is our normal orientation. More names;
more objects.
But what vdnta says is: it need not be true always. You can have two nmas and you need
not have two substances. The example is mud and pot; wood and desk. Gold bangle, chain,
ring; how many names; gold bangle, chain, ring; four names are there; but how many
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substances are there? There is only one. So thus, always many names does not prove many
objects. This is true especially when one word refers to kraam and the other word refers to
kryam; the words are many, substance is one. Vdnta wants to say: Brahman and world are
like that; two words only but not two substances. World is another name for Brahman. Just as
desk is another name for wood; bangle is another name for gold; world is another name for
Brahman; because it is the product of Brahman.
Therefore he says: prthakprattistu; the idea of duality; the idea of plurality, the idea of
difference; the notion of difference; caused by what: because of many names. These names
have created problems. We invent new names and we get into trouble. In fact now for every
object, there is an American word; there is a British word. Now India is in transition period.
We were under the grip of British English; now gradually all our children are in America and
they go there and come here and you find that lift is elvator; biscuit they say cookies; lorry
they say truck; petrol pump is gas station; for us gas is LPG; gas station means petrol pump.
Now the words can create problems and in fact, according to vdnta, the ultimate sasra
is verbal. The ultimate sasra is verbal alone. So prathak prthakprattistu; the idea of
duality; the consequent limitation; the consequent birth; you call a wave, you are a samsri;
because you will talk about birth of a wave; and when you talk about birth of a wave, death
also should come. You use the word wave, your mind has the thought of mortality. You use
the word water, then the thought of mortality is gone; immortality has come.
So how difference in a word, brings about the difference in the very concept itself. That is
why do not say: what is in a name; there is a lot in a name. That is why they are changing the
names also. Undeveloped country you cannot say: under-develped country you cannot say;
that is insult; you should say developing country. what it means; words; hearing impaired;
you cannot say deaf; hearing impaired; barbar shop you cannot say; hair dressing saloon;
words make the difference. Similarly we have invented words and we are trapped by the
same words. But at the same time, we should have different words for transaction. If I use
the same words, there will be confusion.
Therefore what Vdnta says is; let there be words for transaction, but you remember that
words are only for transactions; words have got only transactional reality; this is called
vyavahariha satyam. Bangle is bangle, chain is chain, bangle is different from chain; chain is
different from bangle; this is called what: vyavahrika satyam; empirical reality; because it
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serves a empirical purpose; but use it only or empirical purpose, do not take deep into your
heart; if you take deep into your heart;
every birth and every death will cause sasra in your mind.
And therefore prthakprattistu; means the plurality; the notion of plurality is mrsha; is an
error; it is a confusion; it is a misconception. Like what; guti vat; there is an alternative
reading, which is better; instead of guti, it can be gu; ha kra; guhi vat; guahi
means rajju-sarpa. Gua means rope, ahi means snake, gua ahi means rope-snake.
So rope snake is seemingly different from rope; but there is no substantial snake other than
the rope. And what is the reason. It says: arpitasya arthavattha kim asthi. Can a
superimposed thing have substantiality. Arthavattha means substantiality. Can a

superimposed thing have substantiality, like what; can bangle have substantiality; can chain
have substantiality; bangle chain, etc. are superimposed nma rpa. So arthavattha kim asthi.
So it is not a question. It has got an answer. Can it have substantiality if you say what it
means; it can never have substantiality.
Then what is the appearance; He says: athinam va tath abhti. It is one substance which
is appearing in manifold manner. Athinam, it is one substatrum, one substance alone,
which is appearing pluralistically. In a manifold manner. So therefore use the plurality; do not
lean upon plurality; remember, card board chair. You can use for Navartri, do everything
with a card board chair, except what: sitting over it. What will happen if you sit; head will
break. Remember. Similarly, the whole world is a cardboard chair only. It does not have
substantiality of its own; there is only one basic substance and that is Brahman; the
consciousness principle. So athinam va tath abhti, because of what; brahmna,
because of confusion; because of aberration.

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bhrntasya yadyadbhRmata pratta
brahmaiva tattadrja ta hi ukti |
idatay brahma sadaiva rpyat
tvrpita brahmai nmamtram ||236||
yath yath pratitam tat tat brahmaiva; whatever is experienced by us is Brahman. Just like in
the ocean, whether you experience wave, whether you experience bubbles; whether you
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experience froth, all are nothing but what: one water alone; which is called ocean; which is
called wave; which is called bubble; which is called froth; they are all different names for one
substance.
Similarly Brahma arpaam; Brahma havihi; Brahmgnau, Brhmaa hutam; Brahmaivai tat
amrutham pursthtat Brahma pasct; all you should remember. Yat Yat prathita, whatever
is experienced, brahmata; because of brahma; confusion. So whatever is experienced
pluralistically because of confusion, tat tat; all those things are Brahmaiva, is nothing but
Brahman only.
Like what: he gives an example; rajata hi ukti; ukti means the mother of pearls is called
ukti. So that is the shell which is there in the beach; that shell which is white, which is
shining, and which can reflect the sunlight, appears as a silver coin. So it is called shell-silver.
In vdnta, these two examples, they give repeatedly; rope-snake and shell-silver. And why
two examples. Rope-snake is the example given to show how an unreal snake can frighten
me; and create dva in me. Rope-snake produces dva or hatred; how do you know
hatred is produced; run away. Nivrtti; and shell-silver is the example to show how an unreal
produces rga or pravrtti.
So dva and nivrtti dydanrtam rajju sarpa; rga and pravrtti dydanrtam shell-silver.
Thus unreal can produce rga and dva. And the whole world is like rope-snake or shell-
silver. Remember: whatever you say you like in this world is all shell-silver. Vdnta says; even
your dearest son, for vdnta is shell-silver. And even your worst enemy, according to
vdnta is rope-snake. Then what is the reality.
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There is neither scope for rga, nor is there scope for dva. There is only one Brahman,
which is neither an object of rga, nor is an object of dva. Ahyam anupthyam Brahma.
In Lalitha Sahasranma, you would have read, hypathya varjitha; ahyam anupthyam;
there is nothing to be rejected; there is nothing to be acquired also.
But I have many things to acquire and reject. akarcrya says: bhrntasya. As long as we
have things to be acquired and rejected, according to akarcrya, you come under
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bhrnta category; bhrnta means what; deluded; confused. idatay brahma sadaiva
rpyat.
So here another beautiful idea is brought out. When a person sees rope-snake; He shows his
hand; he says: this is a snake. In this statement, there are two parts. One is this and this part
refers to what; whatever is there right in front. What is right in front; the rope; Therefore this
refers to the rope which is perceived by the eyes. And therefore relatively speaking, 'this' is
real. 'This' means what: this part of the statement. Are you understanding. This_ness which I
am saying is something perceived by the eyes, which is called smnya aa; that this part is
real. And what about is part. Is also real. This is real. Is real. Because both of them are
revealed by eyes; and therefore they are real. What is the second part of the statement and
what is unreal. The snake when I say, the snake-part is unreal. So in the statement, the first
part consisting of 'this' and 'is', is real; which corresponds to the rope and the snake-part is
unreal. This-part and is-part is real; snake-part is unreal, how do you know.
When you take a torchlight, and go nearby, in the statement, which part will get negated.
Only snake-part will get negated. You retain the word 'this', which was perceived; you retain
'is', which was perceived; you only negate the word 'snake'.
Therefore what is negatable is unreal; what is unnegated and unnegatable is real. Very
interesting. Great research has gone by. We have got so many advanced granths, to just
studying rope-snake for hundreds of pages. Only keeping. rope-snake analyse, analyse,
analyse. So this is real; snake is unreal.
Now akarcrya says: when you say "This is world", in that statement also, there are two
parts; what is that. This is; there is something existent; that part and what is the second-part;
world.
akarcrya says in this also the world part is unreal; because it will be negated when you
study vdnta. Vdantik knowledge will negate the world; but what will be retained; 'This' is
retained. World will be replaced by what: Brahma. This is Brahma, this is Brahma, that is
Brahma, he is Brahma, she is Brahma; and therefore in any error, the first part is real; the
second part is unreal; there is no such thing called total error because, total error is
impossible, because every error must have a reality underneath.
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Therefore akarcrya says: when you say This is chair; 'This is' is real; What is wrong; chair
part is wrong; That is_ness reveals existence which belongs to Brahman. Therefore he says:
ida tay brahmaiva grihyate. You are grasping Brahman alone, whenever you, this is. You
are grasping Brahman alone, without knowing it is Brahman; you are grasping Brahman
alone. When you say This is; exactly like that. When you say: This is a snake, what are you
really perceiving. Perceiving the rope alone; but not totally; you are only partially grasping
the rope.
Suppose you do not grasp the rope completely; in the pitch darkness, you do not grasp
anything, snake cannot appear. If it is totally bright, you are going to grasp the rope
completely; then also there is no snake. Complete grasping of rope; there is no snake.
Complete ignorance of the rope, there is no snake.
When does snake appear. Partial grasping of the truth; then alone, the snake appears.
Similarly, when you are grasping the world, falsely, there you are grasping the truth also
partially. And what is that truth; Brahman. Therefore akarcrya wants to say: everybody is
grasping Brahman partially. Through what statement. This is, when you say, you are only
grasping Brahman; but what we do; when we complete the statement, our foolishness comes
out. Instead of saying This is Brahman, we end up saying: This is world.
So therefore he says: sad va; always Brahmaiva rupyat; Brahman is alone is grasped and
expressed also. By what: idam taya; by the expression: this is pen; this is pencil; this is table;
this is chair; in all this is this is this is, what is that you are grasping; you are only grasping
Brahman. Then rpita brahmai nmamtram; and whatever is the later part of the
sentence; what is that: this is pencil; this is book; this is my father; this is my mother; this is
the ka, this is ka; in all these, what is the later part; ka, ka, pen, pencil; they are
all what: nma mthram. They are all mere nmas; nma means what: not that which
Ayyangrs wear; that represents Brahman, OK; nma means name. So they are all mere
names, superimposed, like our snake. They are mere names superimposed, where, on
Brahman.
Therefore we all have got Brahman grasping. So never say: I have never experienced
Brahman. If you do not experience Brahman, you cannot mistake Brahman, because
mis_taking requires taking. You miss and take; you are grasping. You cannot mistake in
emptyness; therefore we all have got grasping of Brahman. But upon the grasped Brahman,
we have superimposed some extra thing; remove those extra things, what is left is Brahman.
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Continuing.

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ata para brahma sadadvitya
viudda vijnaghana nirajanam |
prntamdyantavihnamakriya
nirantarnandarasasvarpam ||237||
akarcrya continues the description of Brahman further. But there is a change in the
mode of description.
In the stra, the description of a thing is said to be two-fold. Two methods of describing a
thing. One is called tadastha lakaam and another is called swarpa lakaam.
Tadastha lakaam is describing a thing in terms of other things; or from the stand point of
other things, which is called indirect description. Like describing Rma as the husband of
St; son of Daaratha; brother of Lakmana; father of lava kusa; all are Rma's description;
but from extraneous angle; from extrinsic angles it can be termed to be extrinsic description.
Extrinsic means what: from the standpoint of things which are not integral part of Rma. St
is not an integral part of Rma. If St is an integral part of Rma, Ravaa could not have
abducted her. So when you describe a thing, through other things, which are not integral to
that object, it is called indirect description.
Then there is another description; description through intrinsic features. To talk about Rma
's height; weight, his complexion; Ajnu bhu; aravinda dalayadkam; etc. and again his
character; satyatvan mahaparkrama; they are all what; intrinsic features of Rma ; from
relative angle; not vdantik angle; from vdantik angle these are not intrinsic; relative angle.
So thus, until now, Brahman was described as jagath kraam; the cause of the world, it was
revealed in terms of the world; which is not an intrinsic part of Brahman.
And therefore what lakaam it is; tadastha lakaam; indirect description. Description
through extrinsic features; and that is the method used for the first time. Always in the
beginning, you have to do that; in the beginning you have to go through the known through
the known.
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And then comes the second description; description of Brahman from its own standpoint, in
terms of intrinsic features; which is called svarpa lakhanam. And the following verses 237
onwards we get the same Brahman topic; but svarpa lakaam predominantly. Until now,
tadastha lakaam.
And tadastha lakaam is important, because in tadastha lakaam alone, Brahman is said to
be the kraam; world is said to be the kryam; Unless the world is taken as the kryam,
mithytvam of the world will be established. In Svarpa lakaam, jagath mithytvam will
not come at all. Are you understanding.
In svarpa lakaam, the mithyatvam of the jagath cannot come, because in svarpa
lakaam, you do not Brahman is kraam, therefore world will not become kryam and if
the world is not a kryam, how do you prove the mithytvam.
Therefore in tadastha lakaam alone, Brahman is revealed as kraam and then alone world
is kryam; then alone mithya. Therefore jagan mithytvatva siddhay tadastha lakaam
uktam; itha param Brahaana svarpa lakaam ucchyat. All these four verses talk about
the Brahman's svarpa lakaam, which we will see in the next class.
Hari Om.
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084. Verses 237 to 240

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ata prthansti jagatpartmana

prthakprattistu mr gudivat |
rpitasysti kimarthavatt:'-
dhihnambhti tath bhrama ||235||
bhrntasya yadyadbhramata pratta
brahmaiva tattadrja ta hi ukti |
idatay brahma sadaiva rpyat
tvrpita brahmai nmamtram ||236||
ata para brahma sadadvitya
viudda vijnaghana nirajanam |
prntamdyantavihnamakriya
nirantarnandarasasvarpam ||237||
akarcrya is talking about the nature of Brahman in these verses, beginning from 223
onwards; and the nature of Brahman is described from two different angles; one is called
tadastha lakaam in which Brahman is described with the help of an external factor. A factor
external to Brahman. And for tadastha lakaam, an example is given in the stra.
When there are so many houses which are very very similar in a colony, and you want to
know the house of Mr. Rma, Rma griha ki and you cannot describe the features of the
house, because all the houses have the same features; then you see a crow is seated on
Rma's house and it is not there on other houses. If on each house on crow is sitting, there is
no use. There is a crow on Rma's house, then you say, the house on which the crow is
perched, kkavat griha, dvadutta griha. Here the house is described with the help of a
crow; which is not an intrinsic feature of the house; and once with the help of the description,
you have understood the house; then in your buddhi, you understand the house without the
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crow in your mind. You do not include the crow in the house; intellectually you eliminate the
crow; not physically. How do we know that we have intellectually eliminated the crow,
because next time when we come, we do not look for the crow again. Today there is no crow
and therefore this house does not belong to Rma you should not argue. Today also you
know this as Rma Griha, even though the crow is missing. That means you have
understood with the help of an extraneous factor and this way of definition through an
extraneous factor or through an extrinsic factor is called tadastha lakaam. The word
tadastha means what: tad sthiathi iti tadastha; that which is not intrinsic is called tada;
tada means what: distantly, away, without involvement. So crow is sitting on the house,
without involvement means what: without being an intrinsic part of the house, the crow is
perched. And therefore it is called tadastha; asaga, unconnected itiartha.
Similarly according to Vdnta, the world is not an intrinsic part of Brahman. Brahman is not
an intrinsic part of Brahman. If world is an intrinsic part of Brahman, then Brahman will have
vayatvam, it will have divisions; modifications, etc. and therefore world is like the crow.
Brahman is like the house. So when you show Brahman, the house with the help of the crow-
like world, then it is called tadastha lakaam, because in this lakaam, you understand
Brahman with the help of the world alright, but once Brahman is understood, the world has
to be intellectually removed; masthni sarva bhtni na masthni bhtni. Introduce world,
understand Brahman, negate the world. Introduce the crow, understand the house, then
delete the crow from your intellect and this method is called tadastha lakaam. And what is
the tadastha lakaam of Brahman; jagath kraam Brahma. And this was given up to verse
No.236.
And now from 237, akarcrya comes to svarpa lakaam wherein Brahman is described
in terms of its own intrinsic features. Like the description of Rma 's house, in terms of his
own walls, its owns windows, its own colours, etc. and that description is called svarpa
lakaam; so verse No.237 onwards, we get svarpa lakaam; intrinsic definition or direct
definition. So ata param Brahma; the verb is missing in this verse; we have to take the verb
from the next verse and supply here. Brahma caksti. caksti means prakat; shines.
And here the verb shines should not be taken literal, it means evident, is recognised, is
understood; because after tadastha lakaam alone, we go to svarpa lakaam. Svarpa
lakaam will not work in the beginning stages, we have to start with tadastha lakaam;
thereafter we should go to svarpa lakaam. That is why akarcrya uses the word Ata
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param. In tadastha lakaam, adhyrpa is used and in svarpa lakaam, apavda takes
place.
Now we will see the features of Brahman; every word gives a description. The first word is
Brahman itself which means infinite; the biggest; sat, we have seen before, sat means of the
nature of existence as a noun; not as an adjective.
What is the difference between adjectival existence and noun existence. When you
understand existence as an adjective, then it is not independent, it has to depend upon a
noun; like the tallness is an abstract noun; but this tallness reveals a property which cannot
exist independently; it should always go with what: tall tree; tall man; tall woman; tall_ness
does not exist independently.
Similarly, we know the word existence as a part of something; man is existent; woman is
existent; tape recorder is existent; we know existence as an adjective belonging to a noun; a
property belonging to a substance; that is called relative existence. Vyvaharika sat. But
Brahman is defined as the absolute sat; which is the noun and not an adjective. Which is not
dependent on substance; on the other hand, all substances are dependent on that Brahman.
That existence. So sat means Existence with capital E; and therefore only advitiya; advitiya
means without a second. Non-dual. So why it is non-dual. If Existence is the property of an
object, then as many objects are there; so many properties also. Like if there are two tall
trees; there is the first tree which is tall; which is an independent property belonging to tree
No.1; and again tallness is the property of No.2 second tree also; so the tallness are the
distinct properties, distinct substances and in between two tress; the tallness does not exist.
Similarly, if existence is understood as an adjective, then it will be pluralistic existence;

because tape recorder is, pen is, man is, book is; but what do we say: not adjectival existence;
but existence as a noun; and therefore it is non-dual. In fact it is one existence in which all
the pluralistic names and forms are loaded or embossed. Therefore it is advitiya.
And akarcrya describes this, he keeps the Upaiadic statements in mind, because you
should remember, pure existence is not available for human derivation. It is not humanly
derived idea; it cannot be perceived through senses; nor can you derive scientifically or
logically. This existence is revealed by the stra; we can use intellect and perception only to
assimilate the revelation; not to derive the revelation. That is the difference between deriving
logic and assimilating logic. We never use deriving logic it is only assimilating logic.
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And therefore what is the Upaiadic revelation kept in mind. Chandagya upaiad; sixth
chapter, second section 6.2.1. Tadva somya idam agra asth; ekam vadvidiyam. So before
creation, pure existence only was there, without any division. That is said here: advitiyam sat.
And viuddha vijna ghana; and which is a pure mass of consciousness; pure
consciousness; here akarcrya is keeping Taittariya Upaiad; Satyam, jna ananta
Brahma. So viudda vijna means what: consciousness as a noun; not consciousness is an
adjective. Our empirical experience reveal consciousness only as a property. We say the body
is consciousness body; sentient body. So thus consciousness is only experienced as a
property of matter; never have we seen consciousness as a noun; is not that you put matter
in test tube and burn; the body in a test tube; burn and let it evaporate and get the retort
and another beaker; trickles of consciousness comes!
So we have never been and we will never be able to separate consciousness from matter and
the experience it independently. Therefore, our knowledge of consciousness is as what:
property of matter. Consciousness as a separate entity how do we know. The ruti reveals:
vijna ghana. That ghana means what: it is the consciousness itself. Viudda means
what: unmixed with matter. Viudda vijna ghana and therefore only nirajanam.
Nirajanam means what; without any impurity. Asagatvt nirajanam. Like space which can
never get tainted by anything. This is also nirajanam; without impurity.
Praantha; ever tranquil; sound does not disturb it; dyanta vihnam; without beginning or
end; both space-wise and time-wise. So beyond time and space. Transcending time and
space.
Then akriya. You can understand; akriya means what: kriya rahitam, without any action.
Even the word Brahman creates: is not a correct thing, because if you say Brahman creates a
world, then Brahman is doing an action. So then how do we say Brahman creates the world.
It is a "as though". Krishna says beautifully: Tasya karthram api mm vidy karthram
avyaya; I am the creator of the world; at the same time, I am not creator of the world; just
as create the dream world without motion; motionless sleep; lying down I create a dream
world and the dream world dances about in me; without touching me. Similarly, Brahman is
actionless. akriya.
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Then Niranthara nanda rasa svarpam. It is nanda rasa svarpa; it is of the nature of
nanda; pure nanda. That rasa indicates unmixed with sorrow. And niranthara means
without any gap, which is a pra; pra nanda svarpam. Here often I have said that you
should always remember, whenever Brahman is defined as nanda, the word nanda is not
to be translated by any word indicating experiential pleasure.
Whenever the word nanda is used for Brahman, never use any expression which will
indicate experiential pleasure. Like joy is a word indicating experiential pleasure. That you
cannot use. Happiness you cannot use; ecstasy you cannot use; bliss you should not use at
all; because all these words indicate what: experiential pleasure.
And why do we say so: the moment you use an experiential word, it is indicative of time;
because all experiences are time-bound. There is no time-less experience. Time-less
experience is a oxi moron; it is a contradiction in terms. There is no time-less experience,
because the avastha is changing.
Any experience depends upon mind and since mind is a constantly fluctuating entity, even if
you experience something continuously, assume that you are keeping a photo of the
Bhagavn and looking at it without blinking the eyelids; after some time it will be over. So
even if throughout the waking state, you are able to manage and experience, it will go off
when sleep comes and even if you go to a state of samdhi and continuously experience,
from samdhi you will come out.
Therefore, Brahman, whenever is defined as nanda, translate it as ananthaha. nanda is

equal to anantha; Anantha means pratha; which is a non-experiential world. It is its
nature; fullness is the best translation. Fullness in English; and anantha in Sasrkt. Never use
an experiential word.
And a result of this knowledge, the mind will get fullness, which is experiential; that is a
different thing. As a result of this knowledge, the mind experiences prata, because I know
Aha Brahmsmi; the phalam of knowledge is experience, but not Brahman itself. So
therefore, niranthara nanda; that is why, the word niranthara becomes very word.
Niranthara means what: unbroken nanda. Then it has to be what; anantha alone. So
niranthara anandha rasa, rasa is the same as ghana we used in the second line; nanda
ghana svarpam. So caksti verb you have to supply, such a Brahman, becomes evident;
becomes understandable; is available for knowledge.
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Continuing.
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nirastamykrtasarvabhda
nitya sukha nikalamapramyam |
arpamavyaktamankhyamavyaya
jyti svaya kicidida caksti ||238||
Continuing with the svarpa lakaam of Brahman, akarcrya says; nirasthamya krta
sarvabhdam. It is non-dual, free from all differences; sarva bhda rahitam. And sarva bhda
means what: three-fold differences; sajtya, vijtya; svagata. Taking a tree, the difference
between one tree and another is called sajtya bhda, because both trees belong to the
same tree species. The difference between a tree and a human being is called vijtya bhda;
because the tree belongs to the tree species and a human being belong to the human
species. And then within the tree itself, when you talk about the internal differences, it is
called svagata bhda. But remember, even this distinction is a relative distinction only.
Suppose somebody asks, between a tree and a human being, is there a sajtya bhda or
vijtya bhda; what should you answer. You should not answer. You should ask the
question: what species is kept in mind. If you are going to keep in mind tree species or
human species, then between tree and human being, there is a vijtya bhda; but suppose
in your mind you have got ctana-actana bhda; sentient species and insentient species;
you are keeping in kind.
What will happen. Are you able to follow? Between tree and human being, there is sajtya
bhda; because both come under chetana or sentient; whereas between tree and stone, it
will be vijtya bhda. Therefore remember even this sajtya-vijtiya bhda is a relative
concept for understanding; there is no absolute.
Do you want one more example. Between a male and a female. Sajtya bhda or vijtya
bhda? What should you answer: you should answer. What species you are in keeping in
mind. If you are keeping male species, in which all males are included, female species as
another species, between one male and one female, will be vijtya bhda; but when you are
taking the human species and animal species; then man and woman will be in what bhda;
man and woman will be sajtya bhda only. Therefore male-female species are kept
separately, then it will be vijtya bhda; and if it is human species and animal specifies, then
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it will come under sajtya bhda; therefore according to the context, the bhda has to be
talked about. As far as Brahman is concerned, any way you look, there is no bhda.
Therefore sarva bhdam.
And why there is no bhda; because there is nothing other than Brahman to have sajtya, or
vijtya. And what about internal differences in Brahman. That also we have said is not there.
And what about sat, chit and nanda as three parts of Brahman. Svagata bhda is there in
Brahman: sat is there, chit is there; nandam is there. Then I will ask you which part is sat,
which part is chit and which part is nanda. Suppose one part you call as sat, then the other
two parts, chit and nanda will be without sat; then what will it become; it will become asat.
Therefore remember, sat, chit, nanda are not three parts of Brahman, but they are three
names for the same Brahman from three different angles.
So therefore sat, chit, and nanda are not parts of Brahman; but they are natures of
Brahman; as seen from three different angles; like a person being called father, brother, and
son. The whole person is father from one angle; whole person is brother from one angle;
whole person is son; not his head is father, stomach is brother and leg is son; that is not. And
therefore Brahman is svagata bhda rahitam and therefore sarva bhdam is nirastha;
nirastha means free from.
And why is it nirastha; free from all the divisions; because mya krta; all the divisions are
caused by mya. And caused by mya means what: it is only apparent division; seeming
division; not real division. Like svapna. OK. Just as in svapna, there are so many divisions. Like
that. Then Nitya. Nitya means eternal; timeless.
Sukha. Some of the ideas are repeated also. Sukha is the same as nanda; but here also
you should remember that once you use the word sukham for Brahman, it should never be
translated by any experiential word; it should be translated as pra; ananta; it is fullness.
An experiential word is used here; but you should understand not in terms of experience.
Then nikalam. nikalam means without division; which is the corollary of sarva bhdam
which was said earlier; this is the extension of that; it is nikalam or niravayavam. So that is
why personal God is only an intermediary stage for knowing Brahman. Personal God is only
an intermediary stage; because personal God has got all the avayavs; hands are there; legs
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are there; eyes are there, and that is why we say; we have go beyond the personal God, if you
want to know the truth.
And that is why Kenopiad, the teacher said: netam yatitam upsate. All personal Gods
you worship are not the ultimate reality and that does not mean that personal Gods should
all be condemned. You cannot go that extreme. Through personal God alone, you go to the
impersonal. Here we are talking about the Impersonal one; nikalam.
Apramya. Another beautiful word; Apramya is not an object of knowledge. Why it is

not object of knowledge; you can give several explanation; just one simple one I will give. If it
is an object of knowledge, it will fall within the division of knower-known-the knowing means
or instruments. If Brahman is Apramya; there will be a pramta and there will be a
pramam also. Pramtru-prama-pramya bhda will come.
In the first line only, we have said nirastamykrtasarvabhda; from that itself pramtru-
prama-pramya rpa bhda rahitatvaat aprmyam Brahma. It is not an object of
knowledge. And we have to always add even though it is not an object of knowledge, it
cannot be known but it need not be known, as an object also, because a question will come,
if it can be never be known, how to prove its existence, because you prove the existence only
through knowledge. How do scientists prove there is a star. Before saying there is a star,
they have used Chandra telescope; because there was a great scientist; Chandrasekhar. Now
that is discovering so many wonderful things. First condition to prove existence is what: you
should know. If you say that you cannot know Brahman, then how to prove its existence.
Basic question will come.
The real answer to that question will come later. Because he is going to say: Tat tvam asi. You
cannot know; you need not know, because it is the very essence of the knower. Therefore it
need not be proved at all; that is Brahman. That he is going to say later. That secret I am not
saying now; but I have already disclosed that saying that I am not disclosing! Never mind;
but that is kept in mind. Aprameya; unknowable. Then Arpa. Arpa means formless;
because one there is a form; there is division; there is limitation and if Brahman is
divisionless; it has to be necessarily limitless. Again you have to keep in mind, the
Kathopaniad:
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aabdamasparamarpamavyaya
tath:'rasa nityamagandhavacca yat |
andyananta mahata para dhruva
nicyya tanmrtyumukht pramucyat || 15||
So all those you should remember.

Avyaktam; avyaktam means indriya agcaram; not available for sensory perception. And
therefore only not available for inference also. Because inference is based on sensory data.
Where data are not available, inference is also not possible; therefore only ananumyam. So
avyaktam.
Then ankhyam. without name; nameless. So really speaking, it cannot be given any name at
all; but you are saying it is Brahman; you are saying it is tman; so many names you have
given! All these names are from the standpoint of the relative world. When you talk about
Brahman as infinite, it is because you have the concept of finite from experience, you are
able to define as infinite. Similarly, every other name is from the standpoint of worldly
experience, empirical experience. Therefore the real name of
Brahman is what: maunavykhy prakaita parabrahmatattva yuvna. Then silence is the
name? What should I do. What should I do; just to keep quiet. Because the moment I say
silence, it is no more Silence. Therefore ankhyam. anmakam arpam. In Mnukya Krika
we saw. ankhyam. Nma rahitam.
Then Avyaya. Avyaya means that which cannot decline. Decayless. Apakaya rahitam.
Growing old etc.; senility for Brahman is not there.
Then Jyotihi; svaya jyoti; self-evident; Self-evident. It does not require any other proof at
all. Because later it is going to be revealed as consciousness. If one thing does not require
proof, what is that: consciousness does not require a proof because every thing is proved by
consciousness.
And if consciousness requires a proof, you require what again. To prove the consciousness
you require another consciousness. So therefore being of the nature of consciousness,
existence does not require a proof.
A particular existence requires proof. So sound existence requires ears. Form existence
requires eyes. Particular existence requires particular instrument. Pure existence does not
require proof; because it is consciousness itself. So all these are beautiful revelation. You can
1018
just tie the whole teaching together and it is worth meditating on and on and on, until you
are able to tie up all these definitions.
All these definitions have inter-connections. You can start from any definition and reach any
other definition. And not only you should go to different definitions and you should able to
see all the definitions in one sweep, because definitions are many; but the defined thing is
one alone. Like Sahasranma; sahasranmaa may be there; but about whom we are talking?
The nmi is one, Viu, we should know. And if you can see all the definition, in one sweep;
and later that defined entity as myself. Or else what is the use seeing the definitions? That
definition should become my definition.
Now we are saying these as definitions of Brahman; from mah vkya vicra, we have to
come back to these definitions and see arpam is myself; ankyam is myself;
nirastamykrtasarvabhda is myself. Each one is myself myself myself. All these
akarcrya is going to do.
So svaya jyotihi. Svaya jyothi means self-evident. ida Kicid caksti. So this Brahman.
Why he says kincid, because we have to ultimately say something because you cannot clearly
and categorically define Brahman, because definition is only from relative standpoint not
from absolute standpoint. To say absolute standpoint itself is a contradiction. Absolute is
that in which there are no standpoint. We are talking so many things; because we talk about
relative standpoint, you have to use the word absolute standpoint. Therefore from absolute
standpoint, no name can be given. Therefore akarcrya says: Kincid; something, that
Brahman caksti. It shines.
Continuing.
|
||||
jtrjyajnanyamananta nirvikalpakam |
kvalkhaacinmtra para tattva vidurbudh ||239||
So continuing the svarpa lakaam, akarcrya says: jtrjyajnasnya. Previously

the word apramya was used. the corollary is this; Jtru is knower; jyam means known;
jna means the knowing instrument; the pramam. So pramtru prama pramya
snya; rahitam, without. So without that: then ananta; and therefore only ananta.
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So then how do we talk about knowing Brahman. So if you say Brahman is without jnaata,
jnaatru jneyam; and how do you talk about Brahma jna. If you talk about Braha
jna, then Brahman becomes an object of knowledge. Then you say Brahman is not an
object of knowledge. So you have to remember: Kenpiad.

nha many suvdti n na vdti vda ca | y nastadvda tadvda n na vdti vda ca.
Knowing that Brahman is not an object of knowledge is knowing Brahman. You do not know
Brahman as an object. Knowing Brahman in the form that it is not an object of knowledge is
knowing Brahman. And if it is not an object of knowledge; what is it? That is the I, the
subject. All those things we have dealt with; perhaps in some other context, we can elaborate
more.
So jtru-jya-jna snya. Ananta; Ananta we have seen. Without any limit; antha
means limit; and limit is two-fold; timewise limit and space-wise limit and property-wise limit
also. Every property is a limit. Any property is a limit, because to have one property is to
exclude the opposite property. If not other properties, we exclude opposite properties.
And therefore Brahman cannot afford to have any property, even goodness cannot be there
in Brahman. If you say Brahman is good; that is removed. That is why, in all systems of
philosophy, evil is a difficult concept to explain. So all philosophies, they have to discuss one
chapter; what is the chapter. What is evil? And especially the theological systems, because
evil is kept outside God; God becomes limited. If evil is included in God, God loses his
Godness. Every God is glorified as God only because he is supposed to be embodiment of
goodness. Therefore if evil is taken out, Bhagavn will be limited. Evil if included, Bhagavn
will not become Bhagavn at all. What to do? This is the problem in all philosophies.
What is our solution? Paramrthika vyavahrika. Evil is ignorance. We define evil as ajna,
According to vdnta, there is no other evil other than ignorance, and ignorance belongs to
vyavahrika satyam; it is superimposed on Brahman, but not part of Brahman.
To put in theological language, evil is superimposed on God, not a part of God. Anyway that
is some other thing; but what you should remember is: Ananta means Brahman cannot be
even called Good; because it will be limited. So there is no spatial limitation; time-wise
limitation; even property-wise limitation is not there. So da, kla, vasthu parichhda
snya ananta. Vasthu paricchda means property limitation.
1020
Then kvalakhaa chinmtram; all these we have seen. Viudda vijna ghanam it came.
237 the same idea is repeated here. Kvala akhanda chinmtram. It is pure consciousness,
which is non-dual and divisionless. So sajtya, vijtya, svagata bhda rahita caitanya.
Param tatvam. And which is the absolute reality. Which is beyond the relative. Which
transcends the relative. And when I say it is beyond the relative, the word 'beyond' does not
mean it is far away spatially. Like saying Adayar is beyond Mylapore; there spatial distance.
Here the word beyond has no idea of distance. Beyond means belonging to a different order
of reality. Just as the screen is beyond the movie I can use. There beyond means screen is in
and through the movie; but is not affected by the movie, because movie is nma rpa; or the
waker is beyond the dreamer or dream world, which means waker is in and through the
dream; but not having the same order of reality. So param tatvam; pramrthika satyam
ityartha. budh vidu; such a person the wise people know. Wise people know; they know
without knowing. There is a Tamil song; , ,
; How is that.
Continuing.
|
|||
ahyamanupdya manvcmagcaram |
apramyamandyanta brahma pramah mah ||240||
So in the second line most of the words are repetition; apramyam we have seen before; in
verse 238 second line apramyam has come. Not an object of knowledge. andyanta also
we have seen before in verse 237, 3rd line; dyanta vihnam; without beginning or end; then
Brahma we have seen the word. Pram means the same as ananta; that which is full.
Then go back to the first line, ahyam anupdya. It is neither an object of rejection, nor
an object of acceptance. You cannot accept it or reject it; because our entire life is nothing
but a series of taking and giving. In fact, every time you go to a shop what do you do; take
something, give something. Whole vyavahra is give and take.
Brahman is not available for give and take. It is beyond transaction. It is not an object of
transaction at all. Therefore do not think, in Mka I will get Brahman or I will go to Brahman.
So these are all are very very childish concept of Mka. Vaikuntha I will go and stay; Kailasa
I will go to say; or that world I will go and stay; etc. So they are all the concepts of mka
1021
belonging to the LKg order of religion and philosophy. Good. Lkg is necessary but one
should not stay there itself. Therefore mka is not going anywhere. ahyam anupdya;
hyam means that which is rejectable. Ahyam means not rejectible; not subject to
rejection; anupdya means taking. , ; they
say in Tamil. That is it.
Then manvcmagcaram. It is very famous expression, which is beyond the scope of mind
and words. Thoughts and words; inconceivable; therefore inexplicable; inconceivable and
therefore inexplicable. Having said inexplicable, he has given out three slkas. Ok. Though it
is explained as inexplicable, and how inexplicable it is, and what is the reason for its
inexplicability; to explain all these we are going on taking classes.
manvcmagcaram, Brahma. Then aha maha is there; or there is an alternative

reading. Mahn maha. Brahma pram mahn maha. And I would prefer the second
reading Mahn maha. It means the greatest illuminator Mahn maha maha means
jyotihi; Mahn maha means mah jyothi; the greatest illuminator.
Why I prefer this reading I will tell you later.
Hari Om.
1022
085. Verses 241 and 242
|
||||
|
||||
jtrjyajnanyamananta nirvikalpakam |
kvalkhaacinmtra para tattva vidurbudh ||239||
ahyamanupdya manvcmagcaram |
apramyamandyanta brahma pramah mah ||240||
From 223 to 240, akarcrya talked about the nature of Brahman, which topic is
concluded with 240 and there the last word that we saw was Brahmapram mahn maha.
I said that there is an alternative reading also; Brahma pram aha maha. That reading is
also right; but I would not prefer that reading in this context, because if Braha aha is
mentioned itself, then jvtma paramtma aikyam topic will be over. But the aikyam topic is
going to come hereafter alone.
So still we are discussing tma separately, Brahman separately, we have not come to the
topic of aikyam; and therefore instead of brininging the word aha, the better reading
would be mahn maha. Mahn maha means the greatest light. maha means jyothihi and
maht maha means jyotim jyothi; the illuminator of everything; because Brahman being
consciousness, it illumines everything in the creation. And therefore the reading can be
Brahma pram mahn maha.
Now having defined Brahman hereafter, we are entering into Jva Brahma aikyam, which is
the main topic of vdnta, which starts from next verse onwards.
Verse No.241
|

|| ||
tattvapadbhymabhidhyamnay
brahmtman dhitayryadttham |
ruty taystattvamasti samyag
katvamva pratipdyat muhu ||241 ||
1023
So from this verse that is 241 up to 253, we get jva-brahma aikyam; the identity or oneness
of the individual self and the universal self. The identity or oneness of the essence of jva and
the essence of Brahman. And what is the essence of both of them. The essence of jva is also
consciousness; the essence of Brahman is also consciousness.
Similarly the essence of both of them is existence also. Sat chit seems to be the essence of
both of them and therefore they are one and the same. And this oneness between Jva and
vara is revealed through the well-known statement in the ruti; tat tvam asi. And any
statement which reveals the jvtma-paramtma aikyam is called mahvkyam. Mahvkyam
is a technical name. It is a statement of an equation. So somebody nicely translated
Mahvkyam as the Great Equation. Like the matter-energy equation, E = Mc2, which is
considered to be a revolutionary discovery.
Similarly the Great Equation of vdnta is Jva-brahma aikyam. And that is introduced here,
we will see. Brahmtnh ekatvam pratipdyat. So the oneness of the Brahman and tman
is revealed; where ruty pratipdyat; it is revealed through vda prama; because it can
never be understood through perception, it can be never be known through inference or
science and therefore this topic is considered to be apauruya viaya; apauruya means
what; that which is not accessible to the human means of knowledge. Therefore ruti
chooses to reveal this fact; and therefore ruty brahmtman ekatvam pratipdyat. And
how samyak pratipdyat; it is very clearly revealed without any vagueness.
And through what statement; through statements like tattvam asi; aya tma brahma,
prajnam brahma, aha brahmsmi; every Vda has got many such mahvkyams. So in
Mnukya upaiad of Atharvana Vda, we have ayatma Brahma, the mahvkyam. So in
the Aithereya Upaiad of Rik Vda, we have Prajnam Brahma; in the Chandgya Upaiad
of Sma Vda, we have Tat Tvam Asi. And in the Brihadrnyaka Upaiad of the Yajur Vda;
we have got Aha Brahmsmi. These are the four sample mah vkyams; we take from each
Vda; but we should remember these four are only sample mah vkyams; but there are
many mah vkyams.
And another well-known mah vkyam is Sayascya Purue, Yascvasadity; Sa ka. In

Taittariya Upaiad it comes. And therefore it is not a vague statement but it is a deliberate
revelation. Therefore samyak pratipdyat tattvamasi iti.
1024
And how, not once, muhu; muhu means again. Again means repeatedly it is revealed in
the Chandgya Upaiad, Tat Tvam Asi statement occurs eight or nine times; and when the
teacher makes the statement, he is aware of the fact that student will not swallow this
statement that easily; and therefore before repeating the statement, several examples are
given to show the possibility of such aikyam. It is not impossible; if only you are able to think
in the line of the ruti; it is possible. Only we should raise ourselves to the level of the ruti;
then we can grasp the teaching. In fact, we do that very often.
When I say You are a fat person; according to the context, you understand as the physical
personality, the body. And again when I say You are a happy person, then in the context, the
finger penetrates the physical body and goes to the emotional, the mental personality and
when I say: You are understanding, grasping my statement, it goes to the intellectual. As I
use the same word You, but according to the context you understand. That when I say you
are all pervading, then you know where the finger should stop.
And for that alone, the Upaiad has already done the paja ka vivka; and it has
introduced the Conciousness also; and if the finger goes up to the consciousness principle,
then naturally the limitations of the body mind, etc. will not be perceived at all; and when I
say you are whole, you understand that instead of h.. o.. l.. e.., you understand whole,
whole.
And therefore what is required is cooperative listening. Cooperative listening; not inimical or
hostile listening, which is done by a prva paki. Advaitin listens with that attitude; a
viidvaitin listens with that attitude; because his very approach is what: how not to accept.
But if we are ready to do the cooperative listening; then the ruti will neatly fit into our
intellect and therefore the ruti takes the pain. So many examples are given. Nine or eight
examples are given and he says: therefore Tat Tvam Asi. Therefore Tat Tvam Asi; muhu
therefore katvamva pratipdyat; between tayoho brahmtman; between Brahma and
tma.
Brahma means paramtma; tma means jvtma. Brahmtman means paramtma-

jvtman. And who are they. Tat Tva padbhym abhidhyamnay; which are revealed
by the two words; tat and tvam; adjective to brahmtman. abhidhyamnay means
referred to, indicated by, denoted by; by what; tat, tvam padabhyam, tattvam should not be
taken as one word; tat, tvam, padbhym; revealed through tat pada; and revealed through
tvam pada; what are revealed; Brahma and tma; between these two; oneness.
1025
And that also, how should be done; dhitayr; which are well clarified; well understood,
clearly understood; And what do you mean by dhana, it is going to be explained in later
slkas. We are going to understand that the oneness between the jvtma and paramtma
can never be at the body level.
If you are going to talk about jvtma at body level, oneness is never possible, because
jvtma is finite and mortal; whereas paramtma is said to be infinite and immortal; how can
Brahman and the individual ever be the same. And therefore the jvtma should be
understood in its proper meaning; and that proper meaning is called dhitatvam padrtam;
it is a technical word, which will become clear only after we see some more verse. Which has
been grasped in its proper meaning is called dhana; which is free from misconception;
which is free from misconception.
So this verse is like the introductory verse for Mahvkya vicra; this is a pratija slka; this
verse alone is going to be elaborated in the following verses and therefore after studying the
following verses you have to come back to this verse and re-read and understand. And
ttham; the word ttham which has been discussed in the previous verses in this manner; that
is the word tvam reveals the jvtma; the word tat reveals Brahman; both we have seen
before. And how we have seen tvam pada; through paja ka vivka, we have already
analysed tvam padrta, the jvtma; and we have already analysed tad padrta; how; by
discussing the tadastha lakaam and svarpa lakaam of Brahman.
So he is just reminding all those that were discussed before; ; that

means paja ka vivka tvam padrtam was discussed; and through tadastha lakaam,
svarpa lakaam tad padrta was discussed. Thus tma has been talked about; Brahman has
been talked about; the bride is ready; the bridegroom is ready; what is required; tat is ready;
tvam is ready; now we have to tie both of them. mngalya dhraam; and this mngalya
tantu; tantu means the string; what is that; asi padam; in the tat tvam asi; the word asi is the
string; the auspicious string which brings together tat and tvam. Therefore tad pada vicra is
over; tvam pada vicra is over; now we are entering asi pada vicra, which is called aikya
vicra. How, we will see that.
A small correction and a note has been added. In the second line, last word, in the book that
I have given, yatitam; that vi is long letter; so the reading should be yaditam; vi should be
short letter; and it should be split as; yat and ittham; and that word yad should be picked
1026
from the previous verse and should be added to this verse, and therefore these words will
grammatically read yad aikyam tad tayr lakitayr bhavathi na vcyay. It is how
grammatically it should be read. Only note this much that yad should come in this verse.
That is all.

|

||||
kya tayrlakitayrna vcyay
nigadyat:'nynyaviruddhadharmi |
khadytabhnvriva rjabhrtyay
kpmbury paramumrv ||242||
Now here akarcry is entering into the Mahvkya analysis and we have to know
certain principles of interpretation or analysis and only then the mahvkya analysis will be
clear. akarcrya also talks about this in the later verses. But I feel it will be easier for us to
understand if we see it in the beginning itself.
And the basic principle is: every word can have more than one meaning. Every word in any
language can have more than one meaning and the method by which a word conveys its
meaning is called Vrtti technically. The method by which a word conveys its meaning is
called Vrtti. We can translate it as verbal function; the function of a word; verbal means not
the function of the verb; function of a word. And this has been very elaborately analysed in
our stras because our stras are primarily concerned with analysing the scriptures. Since
we have to get all the knowledge from the scriptures and scriptures are in the form of words,
we have to thoroughly study how the words communicate. And therefore this has been
elaborately analysed. This is called abda prama vicra. Analysis of words as a means of
knowledge. And this study has to be so through because what the words reveal in the
scriptures are those not available for cross-verification.
If they are available for cross-verification, then you need not concentrate on the words,
because if I say there is a temple and it is 4.5 kms away. You need not listen very well
because approximately around 4.5 or 5 there is a temple and you go there, the sense organs,
the eye is also going to reveal the temple. Therefore the temple is known through two
means of knowledge; through words you know; and you can further corroborate or know
through perception also. But the scriptural words are different. They do not deal with a
subject matter, which is available for other means of knowledge. The words are an
1027
independent means of knowledge, which are giving unique knowledge, which is not
accessible to other means. It is like the colours revealed by the eyes. When the eyes reveal
the colour, I can get the knowledge only through the eyes. I cannot say I will verify it through
the ears; through the nose, through the tongue, because eyes are revealing something,
which are accessible to the eyes alone. In fact, the very definition of a means of knowledge is
that which reveals a unique thing, which is not available for other means and therefore if I
am not very clear about the object revealed by the eyes, what should I do. If I do not
understand clearly what I saw with the eyes, what should I do. Can you say that you will hear
it through your ears? No. If it is not clear, you have to use the eyes alone more clearly, by
going a little nearer; or going a little farther; or to clean the eyes; you can do varieties of
things, but remember, the knowledge of colour can be gained through the eyes alone.
Therefore you can work more and more on the eyes alone. You cannot cross verify the
colours; with any other instrument.
Similarly, stram is a caku, which reveals a unique subject matter, which is not accessible
for cross-verification, and therefore I have to use the stram for clearly understanding what
the stra has to reveal. And if there is vagueness in that knowledge, what should I do. I
cannot go to science and verify; I have to go to again stram and if there is still vagueness,
again stram, still there is vagueness, again stram. How long, until I gain a unique
knowledge, which is neither verified by other means of knowledge, nor contradicted by other
means of knowledge. Till you get that unique knowledge, you have to continue to study the
stras. how many days; till it comes. you can take as many janms as required; but stra
has something to tell you; which can never be revealed or contradicted by other means.
And therefore we have done a very deep analysis of how to extract the unique knowledge
given by words and there only we talk about vrtti. Vrtti means what; the method by which;
literally vrtti means pravrtti; pravrtti means function; function of what; a word; and they talk
about different types of vrtti. One vrtti is called abhid vrtti; abhid vrtti, the primary
function of a word by which a word gives its most primary and popular meaning. Abhid
vrtti means primary function of a word, by which it gives the primary and popular meaning.
That is also called rudihi; prasiddrtha.
Then the next type of vrtti is called lakaa vrtti. lakaa Vrtti means the method of
implication, which is a secondary function, by which the same word can give a secondary
meaning also. So abhid vrttihi; lakaa vrttihi.
1028
These two are alone are important for our study here; then they talk about gauni vrttihi;
figurative use of a word; like saying he is a lion; singa kutti he is; what is singa kutti; nothing
to do with lion but it is a figurative expression; which is called gauni vrttihi.
Then there is something called vyj vrtti. Thus there are so many vrttis talked about in the
stras. We will focus on two vrttis. They are abhid vrtti and lakaa vrtti.
When a word communicates its meaning through abhid vrtti, then that meaning is called
vchyrtha. vchyrtha is the primary meaning conveyed through abhid vrttihi. Are you
able to differentiate between Vrtti and artha. Vrtti is the name of the function; artha is
the name of the meaning revealed through that function.
Similarly when the meaning is communicated through lakaa vrttihi; then that meaning is
called lakrtha. Thus every word can have vcyrtha and lakrtha. Every word can have
primary meaning as well as secondary meaning or implied meaning. It is not only in stra,
but in our regular communication also, we use any number of words which will have primary
meaning as well as secondary meaning.
Now the question is: when a word has got primary and secondary meaning, will it not be
confusing, because words are meant for communication and if the same word can have two
meanings, primary and secondary, will it not be confusing. Because I might be using in one
meaning and you might be taking in another meaning. Then there would be communication
break down.
For that the stras say that: when we listen to a speech or read a book, our job is to first job
is to apply primary meaning alone, because primary meaning is powerful, because it is
primary. Primary meaning is powerful because it is popularly known. Therefore always the
rule is apply the primary meaning. And that is why, the word abhid Vrtti is sometimes
called muky Vrtti also. Muky to indicate that that is mukyam. Therefore primary meaning
has to be applied.
Then where do you apply the secondary meaning. By applying the primary meaning, if the
sentence does not make sense; if the sentence does not communicate properly; if there is a
contradiction, or if it becomes nonsensical; then what are we supposed to do; either to
dismiss the speaker as drunk; or what do you do; if the speaker is a sane person; he cannot
1029
talk nonsense. There must be some sense; but the primary meaning does not make sense
and therefore, we have to take the secondary meaning.
So this is all said by akarcry in his well-known work: vkya vrtti.

mnntaravirodhe tu mukhyrthasya parigrahe
mukhyrthenvinbhte prattirlakaocyate 47
Apply the primary meaning and see the sentence. And if the sentence makes sense, no
problem. But applying the primary meaning, if the sentence does not make sense; then what
should you do, you should apply the lak vrtti; secondary meaning.
OK. Now the question is how to arrive at the secondary meaning. How to arrive at the
secondary meaning, because this is the description of communication. In fact, all our
transactions are verbal. In our life, we do more talking; whatever else we do or not do; we are
continuously talking; whether spoken language or written language.
In fact, majority of our problems are: you told me like that that day and that is still irritating
my mind. Families break down; wars break. All because of words; we do not know the
importance of words, and that is why long before other cultures analysed language, India,
the analysis of language has been so deep, because Vdas were there in BC; or 5,000 or 6000
or 3,000 and therefore deep analysis of language has been done.
So now the question is: what should be the norms in applying the secondary meaning. The
first norm given in the secondary meaning should be closely connected to the primary
meaning. It should be connected to the primary meaning. Sakya vcyrtha sambhand
lakaa. You should take a meaning which is connected to the primary meaning. OK. When
we apply this norm; the scriptures point out that there are three possibilities. So when you
apply a secondary meaning, closer to primary meaning, there are three possibilities. What are
the three possibilities.
The first possibility is you drop the primary meaning totally and then take a new meaning
which is related to the primary meaning. You drop the primary meaning totally; and take a
secondary meaning which is connected to the primary meaning; and this method of
implication is called jahat lakaa. jahat lakaa. What is the example? When I say Australia
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is coming to India for a cricket match; what is the meaning. Australia primary meaning is
what: a geographical place, it is a land, it is a huge continent in fact. Imagine a huge
continent coming to India. Continental trips happening. Will it happen? You know that
Australia cannot come to India and therefore the vcyrtha does not fit in.
What to do then. You give up the vcyrtha and then you take the implied meaning; instead
of taking the land, you take the cricketers; the players. So instead of saying the country
comes or continent comes; the players. but what players; not West Indies players. The players
should be connected to vcyrtha. What is the vcyrtha. Australia. Therefore the Australian
players are coming to India. Therefore what is the name of this lakaa. You have dropped
the vcyrtha completely and you have the lakshaartha, that is the cricket players; but not
any cricket players, but cricket players associated with Australia, the vcyrtha. This is called
jahat lakaa.
Then the second one is called ajahat lakaa, in which you take the vcyrtha, the primary
meaning also; and in addition to that, for making sense, you add a new meaning also.
vcyrtha plus some addition for making sense, in the context. Then that is called ajahat
lakaa. You can see any number of examples. You can see daily. When you go to hotel and
order for Idly; what does he bring, only Idly; along with Idly he brings Chutney, Sambaar,
Podi etc. Did you order, you didn't. So Idly means chutney sahita idly; sambar sahita idly and
more basic plate sahita idly. He brings the plate. So therefore all these additional things are
communicated by the word Idly. By which lakaa; jahat or jahat; suppose he takes jahat
lakaa, what will happen. Guess what will happen. He takes jahat lakaa; Chutney will
come; saambar will come; plates will come; but Idly would be missing!! But you want Idly also
to come, along with some more items. Therefore it is ajahat lakaa.
When you say auto is running on the roads, imagine scooter is running on the roads; scooter
is coming we say; what is the meaning; remember, scooter can never run; Thank God. If
Scooter can run, when you go out of the class you would find that your scooter would have
gone somewhere. There scooter means what scooter sahita driver. Like that, in fact, every
word that you use has got these lakaas. Bring Water we say. He brings water along with
cup.
And therefore when you take the primary meaning and something more, it is called ajahat
lakaa.
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Then what is the third possibility. You do not give up the primary meaning totally; you do
not take the primary meaning totally; in jahat lakaa what we did; we dropped the primary
meaning completely. In ajahat lakaa what did we do, we kept the primary meaning fully,
Idli we kept; and then we added something more.
In the third one, the primary meaning is neither totally given up nor totally retained; we keep
part of the primary meaning and we give up part of the primary meaning, which is called
bhga-tyga lakaa or jahat-ajahat lakaa; jahat-ajahat lakaa is called bhga tyga
lakaa.
So I will give you an example. In the scriptures they give different example. I am giving day-
to-day example, so that you can remember. So when you ask somebody to bring a mango;
or banana; he brings the banana or mango; what is the primary meaning of mango or
banana; he knows the mango is there; along with the seed inside. All that together is mango.
And banana means with the skin you use the word; banana. When you ask a person to bring
mango, he brings the mango fruit; and when you say I have eaten mango, then what do you
understand. Whether he ate it with the seed. You see the context and you understand
mango means the fruit minus the seed. So there you take off certain portions from the
primary meaning, because the context is eating the mango.
Similarly suppose I go to a place, in which a new building has come, previously it was a
garden; and I use the expression; in this place alone, I was sitting and enjoying. Now I talk
about this place, now this place is associated with new building; the place includes the
building, but when I say I was sitting here enjoying before, what do you do mentally; you
take the place minus building or shrubs, whatever it is. And therefore to take the primary
meaning but the part of the primary meaning you give up, which is called bhga-tyaga
lakaa.
Similarly another example if I have to give: suppose I say I am worried; I say: normally when I
use the word I, the word I includes my body, my mind, my sense organs, my intellect; and of
course my consciousness. All put together I use the word I. But when I say I am worried;
what is the meaning of the word I. Is body worried; or the sense organs worried; there the
word I does not mean the full primary meaning of the word I; you eliminate body part, you
eliminate sense organs; you keep what: I is equal to only the psychological personality of I.
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And it will come under which lakaa; it is not jahat lakaa; if jahat, whole I is gone; it is not
ajahat lakaa; it is not that I keep the whole I and add something more; I take part of I, and
give up take part of I; which part I take; you take the mental part; and which part you drop;
all other parts; and therefore I am worried is what lakaa; bhga-tyaga lakaa. I am fat;
what lakaa. bhga-tyaga lakaa. Because fatness belongs to only the physical body;
your emotions is not fat or lean.
In fact, everytime you use the word I, you are using bhga-tyaga lakaa, because you are
referring to either body-part or mind-part or intellect-part; in fact, you do bhga-tyaga
lakaa efficiently; and in fact you are not even aware of that.
In fact if you go and analyse, everytime you say I am seated in the hall; the word hall is
bhga tyaga lakaa; you know why; the hall means the whole hall; and if you say I am
seated in the hall, it means you should be spreading all over. But what I am supposed to
understand. Hall means a part of the hall. What lakaa; bhga-tyaga. I dipped in Gag.
What lakaa; bhga tyaga lakaa.
But we understand it without even thinking because according to context, we know that this
must be the meaning. Only thing is that we are analyzing that in the context of Mahvkya
and in the context of mahvkya, what does the stra say: You are God. You are God is
mahvkyam.
And what is the primary meaning of the word You. The primary meaning, I include the body,
mind, the paja kas, to put in technical language, plus consciousness also.
And God means what: God means again Brahman we saw with his creative power; because
he is the jagath kraam; which creative power is called mya akti. Power of creation.
Now if you take the primary meaning of Jvtma and paramtma, certainly they can never
become one and the same. Because I, along with all these things when I am taken; I am finite
or infinite; I am finite individual; I am not the cause of the creation; I am mortal human being;
whereas paramtma is we saw the description; it is jagath kraam, it is eternal; it is
immortal; and therefore, in the case of mah vkyam; abhid vrtti cannot take place.
Vcyrtham cannot be taken. And therefore what we have to take; lakyrtham only.
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And once we accept that lakyrtham has to be used; then what is our problem. Which
lakaa should I use. Jahat lakaa or ajahat lakaa;
or jahat-ajahatya lakaa. Or I have to frighten you by saying all these; they will do
namaskrams and go away. jahat lakaa. In fact, we do it daily. And we are going to
conclude that, in the case of mah vkya, jahat lakaa will not work, ajahat lakaa will not
work; bhaga-tyaga lakaa; otherwise called jahat-ajahat lakaa alone will work. And if you
apply that, jva will mean the pure consciousness minus the paja ka. vara will mean the
pure consciousness without his creative power. Remove the creative power of God; remove
the created body; removed the created body and the creative power; what is left out is; pure
consciousness. And from that angle, both of us are one and same. In fact, the word both of
us, is not correct, because there is no both at all; ka Advitiya Caitanya va.
And once I claim that consciousness as myself, the advantage is: I can say: I alone appear as
limited jva also; I alone appear as the creator also; by myself I am neither the creator nor the
created. I am the adhistnam of creator and the created. This is our destination, which we
have to reach, in the following classes, the details of which we will see later.
Hari Om.
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086. Verses 242 to 244

|

||||
kya t ayrlaki t ay rna vcyay
ni gadyat :'nynyaviruddhadharmi |
khady tabhnvriva rjabhrtyay
kpmbury par amumrv ||242||
From verse No. 241 up to verse No.253, akarcrya is analysing the mahvkyam
Tattvamasi, which reveals the identity or oneness which means jva and vara. Tat refers to
vara, tvam refers to jva; tat tvam asi means, the You the Jva are identical with vara. This
is called jva-vara aikyam. And akarcrya wants to explain to us, how we have to
understand this aikyam. When you take the primary and popular meaning of the word jva
and vara, we know that jva is a conscious being with inferior attributes. Like limited
knowledge, limited power, and many defects also; like ppam, etc., whereas vara is a
conscious being, with superior attributes. Naturally, we will wonder how can there be
oneness between jva and vara when they have got totally opposite attributes; one with
inferior and other with superior; one is worshipper another is worshipped; one is created and
the another is creator. One is daa another is svmi. Thus between jva and vara, there are
diagonally opposite attributes; how are to we assimilate the oneness rvealed by ruti.
And therefore akarcrya says that if you take the primary meaning you will never be able
to accept the oneness of jva and vara and therefore you should go for secondary meaning
and which is called lakaa and of the three types of lakaa we saw in the last class, in one
particular lakaa what do we do. We remove part of the primary meaning. So the secondary
meaning will be attained by removing part of the primary meaning. So what is primary
meaning of jva. Conscious being with inferior attributes. What is the primary meaning of
vara. Conscious being with superior attributes.
Now to arrive at the secondary meaning, what do you do; you remove the parts of primary
meaning, which part, not any part, you have to judiciously remove the relevant parts, here
the attributes are responsible for the differences between jva and vara . One has got
inferior and the other has superior attributes. It is the attribute which differentiate jva and
vara and therefore removes the differentiating attributes. And once you remove the
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differentiating attributes, jva will be conscious being, sat chit tatvam; and vara will also be a
conscious being; sat chit tatvam; between the sat chit of jva and the sat chit of vara, there
is no difference at all. It is exactly like saying bangle and chain are the same. When I say
bangle and chain are the same, the first response will be what: how can bangle and chain be
the same. One name is different; form is different; even function is different; one decorates
the hand; another decorates the neck; so they are different; how do you say bangle and
chain are same. But still I am saying, because it is quarrel between two brothers in property
division; that is the context. So when the property quarrel is there, we are not bothered
about what is the ornament; we are bothered about what: how many sovereigns of gold is in
that. When I say bangle and chain are same; what are you supposed to do; bangle is gold
with certain attributes; chain is gold with certain other attributes; as long as you keep the
attributes in mind, your mind sees the differences; separate the attributes; remove the
attributes; leaving the gold behind. If you remove the gold also; it will become jagat lakaa;
you do not remove the total chain; but you only remove the attributive part of the chain; and
what is the attribute; nma rpa karmi. Name, form and function of chain; name, form and
function of bangle; there are differences; intellectually remove. You need not melt them.
Intellectually remove the attributes; what is left behind is what: gold. In the same way, jva is
conscious being, vara is conscious being; there are incidental attributes which make them
different. And therefore remove the attributes. And once you remove the attributes, it is
called bhga-tyaga lakaa and retained consciousness, it is called the secondary meaning
of jva abda; and secondary meaning of vara abda.
This is the way of grasping mahvkyam; the details akarcrya is giving. We were seeing
verse 242. So tay vcyay aikyam na nigadyat; tayh vcyay aikyam na nigadyat;
oneness is never talked about for the primary meaning of the word jva and vara. Primary
meaning is the popular meaning of jva and vara. And why we do not take the oneness of
the popular meaning; because when you take the popular meaning of jva, you retain the
attributes of jva and you retain the attributes of vara also; because daily we are doing
Archana; sarvajnaya namah; sarvaaktaye nama; anantha kalyana guagaa sampannaya
nama; constantly we are seeing the attribute. And there is a prayer also. I am useless; I am
ppi; I am this and I am that. Thus constantly I invoke my attributes and constantly I invoke
vara's attributes and therefore our mind is soaked in the attributes of jva and vara. And
as long as the mind is soaked in the attribute, you will see what: difference alone. That is
when I say you are God; you raise your eyebrows; Svmiji what happened to you. Till now
you were alright. Why does your mind rebel to that idea, because Lord means you have got
only attributes in mind; you do not take the pure consciousness minus attributes; you take
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only the creative power; the sustaining power; they are all what; attributes of God.
Consciousness is neither creator nor created. So creative power is an attribute; sustaining
power is an attribute; blessing power is an attribute. In fact, whatever you see in Lord is
attribute alone.
And when you look yourselves what comes to your mind. Not You, the consciousness, but
your miserable attributes come to your mind; and therefore from attribute angle they are
what: anonya viruddha darpino. So they are endowed with mutually opposed attributes.
What have mutally opposed attributes? primary meaning; vcyrtha has got mutually
opposed attributes. What are the examples. jva is alpaja; limited knowledhe; vara is
sarvaja; jva is alpaaktimn, vara is sarvaaktimn; jva has got alphagu (doubtful)
alphagu; vara has got sarva gu. Satyakma; satyaagalpa; and Jva is alpha
vypi; that is why he has to come to Anna Nagar by travelling, because alpha vypi; vara is
sarva vypi. Jva is daa; vara is svmi ; jva is created; vara is creator; thus in every
respect; anynya viruddha dharmi; and how dare you claim the oneness of jva and
vara. That is why many people are angry with advaitin. He is an arrogant person; he claims
that I am God.
So akarcry says: why can't you sympathise with me and try to understand what I want
to convey. The problem is they are not willing to listen. If you listen, there is no problem.
That is what he says. In the primary sense they are viruddha dharmi. Like what; he gives
four examples. khadytabhnv; khadyta means a glow worm; what is a glow worm you
know, in the night a particular insect will fly with light in its body; khadytam it is called; kh
ke dytate iti khadytam; shining in the sky. I do not know whether you have seen; used
to be seen in the villages; I do not think that you ever get glow worm in Madras. You have
to see. So glow-worm; in Tamil; Minuminaa poochi. That name is
exactly what it does; it is a ; glow worm. In Hindi; Jugnu; that also jugu jugu;
sparkling, shining, etc. therefore that must be derivation. And then bhnu; bhnu is also a
luminary in the sky; the glow worm is khadyta; bhnu is khadyta; that also shines in
the sky; can you ever equate them. It is impossible. When the glow worm shines, the
darkness is never dispelled; whereas the Sun rises, the darkness is dispelled. And similarly
jva is like a glow-worm; vara is like sun; when; when you take the vcyrtha; you have to
remember that.
Then the second example is rja bhrtyay; jva is like a servant; vara is like a Rja; they are
diagonally opposite; one is ruler; another is ruled over.
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Then the third comparison is: kpa amburi. kpa means a well; amburi means an ocean;
between well and ocean; what oneness is possible; it is impossible. Similarly Jva-vara
aikyam is impossible; when; when you take vcyrtha; remember this in all cases.
Then paramu mrv; paramu means atom; mru means Mount Himalayas. Can you
ever compare an atom and Mount Himalayas They are diagonally opposite. Similarly jva and
vara are diagonally opposite; and therefore aikyam na nigadyat. The oneness is never
talked about from this angle.
Then from which angle it is talked about. Lakitay aikyam nigadyat. So Lakitay aikyam
nigadyat. Aikyam nigadyat you have to read twice. vcyay aikyam na nigadyat;
Lakitay aikyam nigadyat. Do not misplace the na. Vcyay aikyam nigadyat,
Lakitay na, it is not. There is no identity from the standpoint of primary meaning; there is
identity from the standpoint of secondary meaning.
Now what is the secondary meaning is the question, which akarcrya himself explains in
the following verses.
|

||||
tayrvirdh:'yamupdhikalpit
na vstava kacidupdhira |
asya my mahddikraa
jvasya krya ru pacakam ||243||
A correction in the fourth line. Instead of paja kam, paja k is the better reading. So
now akarcrya explains further. tayrvirdha, so the differences between jva and vara
are caused by what, attributes. It is attributing differences; both are essentially what:
conscious principle; in that there is no difference, it is only in the attribute.
Now do these attributes belong to the consciousness intrinsically or not is the question. If
these attributes intrinsically belong to the consciousness, then they are intrinsically different;
but akarcrya says that the attributes are not natural to consciousness. Then it is
incidental caused by some external factor. And the external factor is called updhi. Therefore
1038
akarcrya says aya virodh updhi kalpita. This distinct attributes are caused by
extraneous factors not natural to consciousness.
If you want an examples, several examples we can give. I told you about the strik example
of crystal which is colourless; but it appears in different colours because of the updhi; like a
flower, a cloth, etc. Another example we can give is suppose there is a dance programme.
We have seen in school anniversary dance programme; you find that there will be one
person with a focus light, which light does not have any particular lamp; and they have got a
device with different colour paper; yellow colour, green colour, etc. and it would be hanging
in that so that it can be easily adjusted. You might have seen or you might have been
danced. Or played some drama, and then you find that he keeps on changing, then the light
become yellow light falling on the persons and the light itself is what: free from the colours;
colours belong to the paper.
Similarly here also akarcrya wants to say that consciousness is Nirguam. It does not
have any attribute at all. Then the attribute is transferred from the updhi; how many
updhis; two updhis; one for vara; one for jva. And vara's updhi is superior updhi and
therefore it transfers the superior attributes to consciousness; whereas jva's updhi is inferior
updhi; like five watt bulb and 500 watt bulb; electricity is the same, superior bulb, superior
light, inferior bulb; bedroom lamp smaller. Can you say electricity is partial. It is giving only
little here.
If you want another example, imagine you have a convex mirror; and the concave on two
sides; then what do you get; you have a longish face in one and the fattish face on the other;
these differences are caused by the mirror updhi; convex and concave mirrors are different;
and therefore the caused attributes are also different. My face is longish or flattish. Neither.
Flat means it is seen like this. Not there. Similarly, consciousness is neither sarvaja nor
alpaja; neither sarvaaktimn nor alphaaktimn. Neither sarvvara nor alphvara.
Neither creator nor created. Anyathra dharmth anyathra adharmth; anyathra asmat
krtkrta.
Neither kryam nor kraam. And therefore he says updhi kalpita. It is imagined by or
imagined because of updhi. Updhi means external factors; that transfer their attributes to
consciousness seemingly; not real transfer. Crystal does not really become red; the redness is
seemingly transferred to the crystal. That is very very important. It is not really transferred. If
it is really transferred, you have to scrap the red colour. How do you remove the red colour.
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Not by scrapping; not by washing; not even by removing the updhi. Some people will say
remove the flower. It is by knowing that red colour need not be removed because there is no
red colour belonging to the crystal. Red crystal is notional; you need not do anything;
understand it only; because the flower is near it is seen as red; just because it is seen reddish,
it does not become red. The appearance of redness does not mean having an attribute. Like
that, you need not remove the attribute, you need not even remove the updhi, you have to
only remove the notion from the mind by understanding crystal is colorless. Whether flower
is there; or whether flower is not there. Presence and absence of a flower cannot make any
distinction in the nature of crystal. Caitanya is like crystal. That is why in the stram itself:
udda spatika sakam is the first word in the Rudram. When a person starts Rudrbhika,
the description of Lord Shiva, you know how it begins.
udda spatika sakam, attributeless consciousness. But nobody will understand. Therefore,
trintram paja vakthrakam. Trintram means what; Lord with three eyes. Lord with five
heads; and you feel you are doing Rudrbhika. So udda spatika sakam, it is
attributeless consciousness like a colourless crystal. So updhi kalpita.
Then what are the two updhis. Look at the third line. asya updhi mya bhavathi. Word
updhi you have to supply. The updhi of vara is what: mya; the mya akti and what
type of mya akti; which is the cause of maht, etc. So maht is a technical word for
Hirayagarbha, which is the first product of the creation. That is why Hirayagarbha is called
in stra, prathamaja. So Hirayagraba etc. Mya is the kraam; thus vara has got what
attribute; creative attribute; creative power is because of what: mya updhi. And that is why
in Saundaryalahar is what:
iva akty yukt
yadi bhavati akta prabhavitu; the highest vdnta he has put in the language of sagua.
Nirguam brahma is personified as Mr. iva. Mya akti is personified as Mrs. iva. And
akarcrya says Mr. iva cannot do anything without the support of Mrs. Shiva, so that
all the wives will be happy. But do not imagine that there is a male sitting, female sitting and
then helping all sorts of things iva means nirgua brahma and mya means creative
power; minus creative power it is not possible.
Then what is jva updhi. Jvasya updhi; you have to supply the word updhi; the updhi of
jva is kryam; kryam means what: kryam means the product; whatever is created in the
form of paja ka; the created body is the updhi of jva. And body is here represented as
paja ka. So mya is vara updhi; arra is the jva updhi; and as long as these two
updhis are kept near; vara will have superior attributes; jva will have inferior attributes.
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Remove them, then jva is also pure consciousness, vara is also pure consciousness; and it
does not mean there are two pure consciousnesses. Because if you say that there are two
pure consciousnesses, then each will have limitation; and limitation will become an attribute;
this is upto this size; that is up to that size; form will come into picture. And therefore there
are no two consciousness; there is only one consciousness, which was called the jva, which is
called the vara; like ghatka and ktka. Both ghata and udaram are both like the
same! Ghatka means pot space; udarka means stomach space. Ok, therefore both
being almost the same; better we take ktka. Similarly here also. OK.
Then the question comes. Ok. You say that there is one pure consciousness which is
attributeless. And mya updhi brings vara's attributes; arra updhi is responsible for
jva's attributes and because of the attributes, there seems to be some superior vara and
inferior Jva; these are not there; both are caused by mya and arra. Then a doubt may
come. Then if there is consciousness; there is mya, and there is arra; are not there three
entities now. One consciousness; No.2 mya which gives superior attributes; another is
arra which gives inferior attributes; three are there. Two updhis and one consciousness.
And if you accept two updhis and one consciousness, where is your advaitam. You may
forget but I will not forget. You have said advaitin you are. I am ready to accept the attributes
are superimposed; but to superimpose the attributes you require what: updhis.
akarcrya knows an intelligent student will raise that question.
And therefore in the second line he gives the answer; kacid ya updhi na vstava. This
mya and arra are mithya; enjoying a lower order of reality. Therefore they cannot be
counted along with consciousness. For empirical purposes, you can count; one consciousness
and there is one superior updhi and one inferior updhi; superior updhi gives superior
attributes and inferior updhi gives inferior attributes. Like convex mirror and concave mirror
and one face. You can say that. But ultimately seeing, we cannot count mya and arra
because they are of a lesser order of reality. Therefore he says: updhi mithya.
Continuing.

|

||||
tvupdh parajvaystay
samyanirs na par na jva |
rjya narndrasya bhaasya khaka
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tayraph na bha na rj ||244||
So thus we have got one consciousness and two updhis; mya and arra; superior updhi
giving superior attributes; inferior updhi giving inferior attributes; and therefore we say
difference jva and vara.
And then what is your job for recogning Mahvkaya. akarcrya says temporarily
remove the updhi; not physically. You cannot do that. That if you have to physically remove
the updhi, body has to be removed; where will you remove the body. Therefore remove
means intellectually remove; which is called bhga-tyaga lakaa; by applying bhga-
tyaga lakaa, in your mind, remove. Like saying electricity is one; even when you see a 5
watt bulb and 5000 watt bulb; even when your continues to see the difference between the
bright light and dim light; but intellectually you remove the bulb and brilliance and see the
oneness of the underlying electricity. I do not say consciousness is electricity. Do not extend
it too much. Just to a limited extent.
Therefore akarcrya says: remove the updhi. tay parajvay; tv updhi. par
means vara. jva means jva; for vara and jva, tv updhi. These two are the updhis.
Conditioning factors. Updhi is very very difficult to translate. Therefore the definition of
updhi is that which seemingly transfers its attributes to a nearby object. That is the
definition of updhi; that which seemingly transfers its attributes to the nearby objects. The
flower is an updhi for red crystal, because the flower seemingly transfers its redness to the
crystal. So for vara and jva, tv updhi; these two are the updhis.
These two means which two; you have to go back to the previous verse. Mya and paja
ka. In simple language arra. In technical language they call it kraa updhi and krya
updhi.
And then what is your job. Samyanirs. So once you totally negate them, by understanding
that both of them are of lesser order of reality; and therefore from the standpoint of
consciousness, they are as good as not there. So this is called nirsa, nidha or bhga
tyga.
And what do you discover to your surprise, na para. Minus mya consciousness cannot be
called vara. vara loses varatvam status minus the mya updhi. Once mya updhi is
absent, na jva, jv loses the jva status; what is jva status; subject to birth, karma, old age,
disease, death; travel from one lkha to another, radda, tarpaam, andyakriya. All these are
1042
headaches of jva. Do I have children. Male children, that also; and they should radda
karma; whether they would do? All these are whose lot; jva's lot. Whether there is any
radda for Brahman, or Tarpaam,etc? So along as I am ajni, I am anxious about these
things. And once you remove the arra updhi, na jva; there is no jva; jva loses its
jvatvam.
Then what is left behind; only one pure consciousness. Like wave and ocean. As long as you
see the nma rpa, wave has got its waveness; ocean has got its oceanness; ocean is cause,
wave is effect; as long as you focus on nma rpa. Intellectually remove the nma rpa, wave
minus waveness is pure water; ocean minus oceanness is pure water; then what is left
behind; one water; where the cause, where is the effect. Where is two; Cause and effect
relationship is there only when there are two. In fact, relationship requires two. There are no
two. There is only H2O. Similarly in caitanya where is the cause where is the effect.
Therefore na para na jva.
And akarcrya gives another example. I gave wave and ocean example. akarcrya
says: So there are two people. One is called rja and another is called bhaa. What
difference do I see; both are human beings. And how do I know one is rja and one is
bhaa. Rja has got the sihsana, representing the rjya, or the sceptre and because
of the presence of sceptre, the human beings enjoys the status of what: rja. And bhaa,
bhaa means a police or a soldier is a soldier when he has got his khaka; khaka
means what: the armour; like the uniform of a police. In the presence of the armour, he is
called a bhaa; and not only that, the moment I hold the sceptre, not only I enjoy the status
of Rja, I become the controller and the one with armour becomes bhaa; and he becomes
what: controlled. Wherever the rja asks the bhaa to go; he has to go. So if he has to fight
the Kargil he has to do that. Siachin glacier, he has to do. He has to listen to the Rja; the
supreme commander of the three forces. How long; as long the sceptre is there; the human
being is rja, as long as the armour is there, he is bhaa; remove the sceptre and remove the
armour; both are one and the same human being. Cannot command.
Police Man showed the hand. One boy said it seems. My father is so powerful. He shows just
one hand, he can stop hundred cars. Cars he can stop with one hand. Then the claim should
come in Guinness Book of records. Then we ask; what is your father. Traffic Policeman. When
does he gets the power. show the hand somewhere else; hand would be lost; You put that
Uniform; that uniform makes you powerful. Remove the uniform; you shake the hand, the
head, etc. or anything at all; nobody would stop.
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And therefore akarcrya says: Narndrasya Rjya Updhi. For a king, the kingdom,
the sceptre, the royal insignia, is the updhi. Updhi is the conditioning factor that gives the
kingship. bhaasya updhi khaka; so the updhi for the bhata; so that which gives bhaa
the bhaa status; updhi means that which gives status; that which gives king status to a
king; and that which gives a soldier status to a solider, is only these two external factor.
Nobody is intrinsically a king.
Suppose kingness belongs to the human being intrinsically, what will be the result? he will be
eternally a king. You ask Nawaz Sheriff, you will know. You have to just enough; a few days
before where was he; and a few days after the whole table is turned; Nawaz Sheriff was Rja,
Musharaf was bhaa; taking orders from Sheriff. Now the whole table is turned; poor Sheriff
is not even a bhaa now. Where he exists now nobody knows; appears now in Courts;
miserable fate. All a difference in what. Updhi bhda; Rja to daa in our life also.
{Mika purathu riya
mannand, thil mrappu chrthunnathum Bhavn). So one day I am in the Palace, next day
I am in the street; all caused by updhi.
Therefore akarcrya says; tayraph; remove the two updhis; the sceptre and the
armour; na bhaa; there is no soldier; na rja; there is no king also. So similarly, from
absolute standpoint, jva and vara are not there. That is why some people think that
vdantins are nstikas people. Because they dismiss vara also. Remember, they are not
nstika people, they do not dismiss the vara from empirical worldly angle. As long as I am
operating through the body-mind-complex, as an individual, I have to accept I am a jva and
I have to accept the superiority of the vara .
That is why when akarcrya writes a vdnta grantha, the beauty is the content of the
book is I am God; but in the beginning akarcrya writes a prayer: Oh Lord you should
bless me to complete the book. Does it not seem to be a contradiction? If I am God, why
should I pray. In fact, this aspect many people are not able to understand. Namaskram he is
doing; he is writing the book; and he is writing what: that I am God. Then why should he do
namaskra to some other God.
And they start sramas and to start sramas, there is a Pj: Oh Lord: this srama should
function well. After building the srama, what is the content of the teaching; there is no God.
There is no jva, and for these teachings, they seek the blessing of God himself. Thus advaita
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seems to be the most contradictory teaching. You have understood Advaita well, when you
do not see any contradiction. As long as you not see contradiction, you have to learn.
And the day you can do namaskra to Lord also and also equally say Aha Brahmsmi; then
you have no problem. Until then, what should I do: study further. And what is the bhda.
The difference is Vchyrtha-lakyrtha bhda; Vyavahrika-pramrthika bhda.
The details in the next class.
Hari Om.
1045
087. Verses 244 to 248

|

||||
tvupdh parajvaystay
akarcrya is explaining the Mahvkyam from verse 241 to 253. Mahvkyam is

revealing the identity of jva and vara; jva vara aikyam is the subject matter. And
akarcrya pointed out that if you take the popular meaning of the word jva and vara;
then their oneness is never acceptable, because the popular meaning of the word jva is a
conscious being with inferior attributes.
And vara is understood as a conscious being with superior attributes. And when the
attributes or so totally different, how can we talk about the oneness is the question.
akarcrya said that as long as you focus on the attribute you will see only the
differences; you can never see the oneness; just as you can never see the oneness of wave
and ocean; as long as you are focusing on their name and form. If you have to see one water
in wave and ocean, it is possible only if your vision; temporarily drop the nma rpa amsa
and focuses on the water amsa.
Similarly here also, we have to temporarily separate jva and vara from their attributes;
which are technically called updhi and once updhis are removed, jva is conscious being:
sat chid tma; vara is conscious being; sat chid tma; jva and vara are one and the same.
Cannot say jva is small sat chid tma; vara is big sad chid tma; you cannot say because,
as long as you use the word small and big, they also come under attributes only. Therefore
smallness also is removed from the jva; bigness is also removed from vara; there is only
one sad chid tma, which is free from all the attributes. And that is why we use the word
anantha. anantha means what: that which is free from division.
And akarcrya gives the example of the Narndra and bhaa; king and the soldier;
both of them are essentially human beings; to differentiate them when king has got the
sceptre, he has got Kingship; and when the soldier has the armour, he gets the name soldier.
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Solider's soliderhood is incidental; King's kingship is incidental; once the updhis are
removed, the incidental kingship is gone; the incidental soldiership is gone; there is only the
free human being. But we should remember, do not extend the example too much, because
in the example, even after removing the soldierhood and the kingship, the soldier and king,
as human beings, they stand separately. Division continues; but the king-soldier; ruler-ruled;
controller-controlled division is gone; but they are two separate individuals; but in the case
of jva and vara ; once the attributes are removed, there is no question of two
consciousnesses even; there is one caitanya. This is called akhaa artha jna. Akhaa
means what: without any division. Up to this we saw in the last class.
Continuing.

|
-
||||
athta da iti ruti svaya
nidhati brahmai kalpita dvaya |
rutipramnugrhtabdh-
ttayrnirsa karaya va ||245||
So in the previous verses we saw, to understand Mahvkyam, we have to take jva; that is
conscious being with inferior attributes; we have to take vara which is again conscious
being with superior attributes; and to see their oneness, temporarily or at the level of
understanding, we have to remove the attributes, which alone we called bhga-tyaga
lakaa. Why it is bhga-tyaga lakaa. We do not remove the total jva and total vara; we
only remove part of jva and part of vara; the attribute part of jva and attribute part of
vara are removed.
Then a question may come, how can you remove the attribute, because whenever we
understand a substance, we always understand the substance along with attributes only.
How can I remove the attributes alone from a substance? If I ask you to think of a particular
person, immediately along with the person, what comes to your mind; his height and weight
and complexion; male or female; all the attributes also come, along with the substance. Since
attributes are to be taken along with the substance, how can you remove the attributes from
jva and vara. That will be the question, for which akarcrya is giving the answer.
Attributes are of two types. Attributes are of two types. One is called intrinsic attribute;
natural attribute; innate attribute; svabhvika dharma. And the second is: incidental
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attribute. Incidental attribute or agantuka dharma, which is not intrinsic at all. And the
intrinsic attributes can never be removed; why because it is intrinsic. Incidental attributes can
be negated because they are incidental. And therefore we have to ask the question, what is
the intrinsic attribute or nature of jva and vara; and which are not intrinsic.
And when you analyse that we come to know that all the attributes other than sat and chit;
all the attributes other than sat and chit; are not natural and intrinsic attributes of jva and
vara. They are incidental attributes; they are superimposed attributes; they are kalpita
dharm. Exactly like snakeness is attributed to the rope that is seen by me. When I say this is
a snake and then go on adding this is cobra snake, this is poisonous snake, and this is wild
snake, all those things are not innate attributes, because on enquiry, I find that they are all
negatable, negated attributes. Or the attributes that I have in dream. I am getting an Award
in dream; Bharath Rathna award; let us have it; why a half rjyam in the manrjyam?.
A person said I imagine I am getting half a kingdom; You idiot; after all you are imagining;
why not imagine that you are getting a full kingdom. Similarly I am getting Bharath Rathna
attribute in dream; that will get negated on waking; therefore negatable attributes should
not be included in the substance. This is the law. Negatable attributes cannot be included in
the substance, because negatable attributes are incidental, they are intrinsic.
Now the question is how do you know what are the negatable attributes and what are the
unnegatable attributes. Can you put a lot and decide? This is nice. This I will keep. There is no
question of your liking or my liking. Whenever we come to the topic of caitanya or
Brahman, it is not available for our instruments of knowledge to know and therefore we have
to take the help of what: stra pramam alone. And therefore stra tells what are the
negatable attributes and what are not.
What are the negatable attributes? stra says: all the objectifiable attributes are negatable.
Whatever you can objectify; either sensually or intellectually; mentally; whatever you can
conceive of, they are all objectifiable attributes and they are all kalpitam. So this is said in
Brihadranyaka Upaiad. Murthmurtha Brhmaam.
Murthmurtha Brhmaam. In this the Upaiad talks about the nature of tma, and while
defining the nature of tma, the upaiad uses the word nti, nti. Na iti; na iti. Iti means
anything objectifiable and whatever you can visualise or objectify, they do not belong to
tma. Then after negating everything, whatever is left behind, is tma.
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That is said here: ruti svaya nidhati. ruti itself negates. Kalpitam dvaya; all the
dualistic attributes, differentiating attributes, in what form; in the case of jva, what is the
attribute, inferior attributes like what: limited knowledge, and in the case of vara , limitless
knowledge; limited power, limitless power. These are all differentiating attributes called
dvaya; all of them ruti negates. In Kathopaniad: Anyathra dharmth, anyathra adharmth.
vara is good or bad? Generally we say vara is good; Jva is bad. Even that is a
differentiating attribute; Therefore the ruti says: goodness of vara is also superimposed,
badness of Jva is also superimposed; there is only one consciousness which is beyond
goodness and badness; anyathra dharmt, anyathra adharmt. So ruti kalpitam dvaya
nidhathi. And how does it do that. Athatha daha iti. "Athatha da", within quote,
occurring in Murthmurtha Brhmaa, Second Chapter, IIIrd section of Brihadrayaka.
Here akarcrya quotes only the beginning and this quoted portion is not relevant to us.
The unquoted portion is relevant to us and that unquoted portion is: nti, nti. Yam nti nti
vachanai nigama avcan, tam dva dva aja acchutham ahr agraya.
Prthasmaraa Manthra; nti nti vachanai nigama avcan. Nti means, na plus iti; iti means
this: this refers to anything that you can objectify. And all attributes are objectifiable
attributes.
Can you imagine an attribute which you cannot objectify. If there is an unobjectifiable
attribute, you will not know it. If you do not know that, how can you talk about an unknown
atttribute. Suppose you know a new attribute, that new attribute is known or unknown.
Moment you know a new attribute, it becomes a known attribute, which means it is an
objectifiable attribute; at least mentally conceivable attribute.
ruti says: that attribute does not belong to jva or vara. Whatever you can conceive of in
the mind, you have to negate. Then who will be left out. The conceiver will be left out. All
the concepts will be dropped. Concept-less conceiver is Brahman. Vda says: whatever you
conceive, drop it. Whatever you conceive, drop it.
Then what will be left out? The one who is aware of all the concepts. And that one will be
conscious one or inert one. The very fact that I am conceiving indicates I am a conscious
being, therefore consciousness alone will be left behind. So this is called nidha mukha
pramam; revelation by negation. And therefore svaya kalpitam ruti nidhathi.
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And therefore what are we supposed to do. Fourth line, tayrnirsa karaya va. And
therefore to understand mahvkya, you have to negate both of them. tayrnirsa karaya
va. You have to negate both of them. Both of them means what: both the superior
attributes of vara , called updhi, as well as inferior attributes of Jva, called jva updhi;
both you have to negate. As what: less real; not as real as consciousness is.
And to do that, whose help you have to take. ruti prama anugrahta bhda; with the help
of the knowledge, bhda means knowledge, which is gained with the help of ruti prama.
With the help of the knowledge, which is gained with the help of ruti prama, you have to
negate the inferior and superior attributes of both Jva and vara.
continuing.

|

||||
nda nda kalpitatvnna satya
rajjudravylavatsvapnavacca |
ittha drya sdhuyukty vyaphya
jya pacdkabhvastayrya ||246||
Now akarcrya talks about the status of the two attributes. These are all technical verses.
He talks about the status of the two attributes of jva and vara. Whatever is real is existent,
cannot be negated. Whatever is existent can never be negated. Why it cannot be negated,
because it is existent. Whatever is non-existent, need not be negated. Why? Non-existent.
Whatever is existent, cannot be negated, because it is existent. Whatever is non-existent,
need not be negated, because it is non-existent.
Then what can be negated is the question. The existence cannot be negated. The non-
existent need not be negated. Therefore whatever is negated must be something different
from existent and non-existent. Do you understand? Existent cannot be negated. Non-
existent cannot be negated; therefore whatever is negated should be other than existent and
non-existent. . it means, inbetween. Only the intermediary thing.
In Sasrkt existent thing is called sat, non-existent is called asat; sat cannot be negated; asat
cannot be negated; therefore whatever is negated should be sadaat vilakaam. Sadaat
vilakaam. Vilakaam means different.
1050
And in Vdnta, whatever is sadaat vilakaam is called mithya; is called mithya. And if at
all you want the nearest translation in English, we have to translate it as seemingly-existent.
Seemingly-existent. A seemingly-existent thing can be negated.
And that is why the rope-snake will come under not-existent; existent rope-snake cannot be
negated; non-existent snake need not be negated. Which snake you negate; a snake which is
neither existent; nor non-existent, but seemingly existent. That alone we call mithya;
anrutham, etc.
The Upaiads says that vara's and Jva's attributes are negatable and therefore they will
come under what: mithya. Therefore he says: na ida satyam kalpitatvat. vara's attribute is
not Sat; we do not say vara is not Sat. We say vara's superior attributes cannot come
under Sat, why because it is negated by the ruti. Where is this negated. Nti, Nti iti vkyai.
Then what about Jva's attributes. Na ida; jva's attribute also is not Sat; why because it is
negated.
Then can you say they are asat? If they are asat, ruti need not negate at all. Then they come
under what category; they are seemingly-existent. And therefore he says: Na satyam. Both of
them are not satyam. Both of them are mithya; both of them are seemingly-existent.
And akarcrya himself gives two examples. Rjau dra (here you have to make a
correction, in the book that I have given; it is rajju dra; it should be rjjau dra; even
though rajju dra is grammatically right, the meter will not come properly, if it is rajju dra,
therefore we have to correct it to rjjau dra vylavat). So vya means what: snake. It is like
the snake, superimposed on rope, and svapnavca; and it is like the dream superimposed on
the waker. That means what: both of them are unreal or mithya. So very difficult to
assimilate. vara's omniscience is unreal. And Jva's limited knowledge is also unreal.
And if you find it difficult to swallow, we can present it in another way also. When I say
dream is unreal; when can you accept that fact. You can happily accept the fact that the
dream is unreal only after waking up. When you are in dream; and when you are afraid of the
chasing tiger and running; you have a nightmarish dream and if anybody comes and tells the
dream is unreal; he will never accept. So then what can we do. We can say dream is real;
waking is super real. We can keep it that way.
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Now that everything is named super, super, etc. Put like that. So if you call dream as real,
then waking is more real; realer than dream. What we want to emphasise is: the degree of
reality between dream and waking are different. One is of a higher order of reality and the
other is of a lower order of reality; and dream has got a lower order; and waking has a got a
higher order. If you say waking is real; I will say dream is unreal; if you say dream is real; I will
say waking is super real.
Similarly, this world is unreal. And this attributes. When you look from which standpoint.
Brahman's standpoint, we say this world is unreal. But suppose you are looking at the world
from body standpoint, what should we say: this world is real; then Brahman should be what:
super real.
I am not bothered what word we use; I am only interested in communicating the idea that
one is of a higher order of reality and the other is the lower order or reality. What is higher
order; consciousness is higher order; what is lower order, all the attributes are lower order.
If you understand, omniscient is also an attribute, limited knowledge is also an attribute;

whatever differences you talk about, they are all at the level of lower order alone.
And therefore akarcrya says: ittha, in this manner; drya vyaphya; one should
negate all the objectifiable differentiating attributes. Differentiating between whom and jva
and vara. Whatever differentiating attribute you see, you negate. They are unreal. So
drya sarva vyaphya; one should negate. And then once all the attributes are negated,
what is left behind; the attributeless consciousness is left behind.
And once we come to the consciousness, we do not arrive at two consciousnesses; because
once you negate jva's and vara's attributes and come to consciousness level; there are not
two things, because number also is an attribute you should remember. This is one; this is
two; this is the first; this is the second; therefore this is jva caitanya; this is vara
caitanya; this is one; this is two; if you count, this is also an attribute only. Remove the
numeral attributes also; then what is left out; there is only one consciousness. And we say we
should not even use the word: there is one consciousness, because that one also becomes an
attribute. It is called one because you had seen second, third, fourth, etc. From the
standpoint, second, third, fourth, etc. you say one. Otherwise it is not even one and that is
why the Upaiad uses the word advyaya; instead of using one; it says it is secondless,
1052
without a second. So therefore tayoho jvavarayrya, kabhva; kabhva means

oneness; jya; has to be understood; has to be recognised; has to be owned up; I am the
non-dual consciousness: yat skt kuruth prabhda amay, svtmna va advaya.
And here we should remember, when I talk about the negation of the attribute and the
negation of the duality; I need not negate their perception, negation is only at the level of
knowledge. After knowing, I can continue to see the attributes; but only I should remember
the fact: what fact, these attributes are all of lesser order of reality.
And with that knowledge, I can handle the attributes; I can perceive the attributes, like seeing
a movie, after knowing that the whole movie is what: light and shade. I need not stop the
movie. Let the movie continue. But what should I understand. The movie and the characters
are of a lesser order of reality, compared to what: the screen.
And what is the advantage of that: I know movie cannot affect the screen. Like that, like a
movie, all the attributes, all the duality dance about, jni knows Aha Satyam; Jagan
Mithya.
And therefore payarvansprajighrannanangacchansvapavasan; gu gueu

vartant, indriyi indriyrtu vartant; you need not stop anything; let everything continue,
with the knowledge, I am of higher order of reality; whatever I experience is of lower order of
reality.
The lower order world cannot disturb the higher order Me. Me means which Me; not stla
arra Me; not skma arra Me; stla skma kraa arrth vyatirikta avastha traya
ski, paja ka vilakaa, satchidnanda svarpa.
sdhuyukty, is there; sdhuyukty means with proper reasoning. And what do you mean by
proper reasoning. If akarcrya should do say: proper reasoning, he gives an adjective
proper reasoning, so there must proper reasoning. Otherwise you can just say: He is telling.
Daynanda Svmi used to say: he is a good sdhu; sdhu itself means ; good;
sdhu means you have got some other sdhu in mind. Therefore adjectives should
have significance. So since you talk about proper logic; there is an improper logic also. What
is proper logic and what is improper logic. Proper logic is that which goes in line with the
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scriptural revelation. ruti sammada yukthi, sdhuyukti; ruti asammada yukti is asdhu
yukti.
That is why we always say ruti yukti. ruti and yukti, we add both and say.
continuing.

|

|||
tatastu tau lakaay sulakyau
tayrakhaaikarasatvasiddhay |
nla jahaty na tath:'jahaty
kintbhayrthtmikayaiva bhvyam ||247|
So after negating the attributes, you have to retain the consciousness. So in English, there is
an expression; throwing the baby with the bathwater. Like that you cannot negate vara
totally; only the attributes part you negate and retain the shudda caitanya. In Tatva Bdha
itself, we all saw this. So Updhi vinirmuktham; uddham caitanya; tvam pada lakrtha.
Similarly updhi vinirmuktham, uddham caitanya, tad pada lakrtha. All these we saw in
Tatva Bdha itself.
So tau; tau means what; uddha caitanya rpa jva vara u, the pure jva, without attributes,
and pure vara , without attributes have to be lakshau; have to be grasped; tata; tata
means what: after dropping the attributes, one has to pure jva and pure vara. That means
what: attribute is impurity. Which attribute is impurity. Good attribute or bad attribute?
From vdantik angle, good tribute is also an impurity. That is why at the end of the Gt,
sarva dharmn api parithyajya; tatha vidvn puya pp vidhuya. We have to go beyond
puyam and ppam.
And therefore, sulakyau, we have to arrive at the pure consciousness, by what method;
lakaaya; by using the lakaa vrtti; the method of implication, which I discussed in the
introduction itself. So by using the method or function of implication, one has to arrive at
pure consciousness after dropping the differentiating attributes.
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And why should you do that. tayrakhaaikarasatvasiddhay. To arrive at the total oneness
of jva and vara; akhaa ka rasatvam. Sajtya, vijtya, svagata bhda rahitatvam.
Akhaa ka rasa; three words; three words indicate total freedom from all distinctions.
And remember, we are not bringing the consciousness together. You should not think that
jva is sitting here; and vara is sitting here; jva has got some attributes; vara has come
attributes, you remove them; thereafter bringing them together and bind it well with Fevicol.
Do not think that you are joining together.
You are never joining together, because they were never separate. So therefore merger
means dropping the notion of their difference. So akhaa ka rasatvatvam nma bhda
brahma tyga. I drop the idea that we were ever different. That I was different from vara; is
a very big notion; that notion I have dropped. So dropping the notion is called ka rasatvam.
And siddhay; for accomplishing this oneness, we have to remove the attributes and retain
the consciousness.
And what type of lakaa is applied here. In the introduction I said, we are not applying
jahat lakaa here; ajahat lakaa here; but we are using only bhga-tyga lakaa. I have
explained this; I am expecting you to remember. If you do not remember, go back and read.
It is a big topic by itself. Therefore jahatya na alam; by using the jahat lakaa, we will not be
able to arrive at the oneness. Jahat lakaa is unfitting; it will not fit properly; tatha ajahatya
api na alam; by using ajahat lakaa also, we will not be able to get oneness; then what
should we use; bhga tyga lakaa; otherwise called jahat-ajahat lakaa, which is here
called ubhayrthtmikayaiva. So ubhayrthtmikayaiva means jahat-ajahat lakaaya;
bhga-tyaga lakaya va bhvyam; that alone must be applied. And what is bhga-
tyaga lakaa. As I said; part is removed; part is retained.
Continuing.

|

||||
sa dvadatt:'yamitha caikat
viruddhadharmamapsya kathyat |
yath tath tattvamastivky
viruddhadharmnubhayatra hitv ||248||
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akarcry gives an example here for bhga tyaga lakaa. It is a very famous example;
often given in the stra. In fact this is the popular example given. And that stock example is:
syam dvatta. Syam dvatta. Very important example given for understanding
mahvkyam. OK.
You should remember the context. Imagine that two friends are together; Rma and
Lakmaa in a place. Then a third person comes; he is Dvatta. Dvatta is a name. We
require a name; In English you can say; Tom, Dicken and Harry. So in stra they have
Dvatta, Viudatha, Yajadatta; that is our Tom Dicken and Harry. OK. Dvadatta an X
person comes.
Now Lakmaa already knows Dvadatta, because he has met him before, but the only
problem is Lakmaa had met Dvadatta 25 years before. They were college mates. And
within 25 years, what all changes would have happened. Married, children, thereafter ageing,
and so many things; and therefore his physical body has totally changed. He had luxuriant
hair before; and now 75% bald and whatever little hair is there; that is also grey. So many
changes. Therefore Lakmaa could not recognise him. Therefore Rma introduces: this is
Dvadatta. Then more interaction takes place and then talks about the college days and then
Lakmaa remembers that when we played together that day; he reminds all those things of
the college; Is it that one; He says: Syam Dvadatta. That Dvadatta, who did all the
mischief, jumping over the wall; and to see a movie or something; here he cannot even walk
now; jumping over the wall and now not able to walk even. Now saha aya dvadatta. If
you expand this statement; it means that Dvadatta is this Dvadatta.
Now in this sentence, if you are going to take the literal meaning; vchyrtha, vchyartha,
direct meaning, there is a contradiction because, that Dvadatta refers to a person belonging
to a different time, 25 years before, different place, college; and also different attributes. That
Dvadatta has got totally different attributes.
This Dvadatta when you say, it refers to a different set of attributes. This time, this place, as
well as these present attributes. And are these attributes same or different. It is different;
time is different; space is different; attributes are different. When both are different; how can
you use the expression that dvadatta is this Dvadatta.
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Even grammatically it is not acceptable because, that means beyond perception, this means
within perception; how can you equate to; but still that person understands. How does he
understand. Soyam Dvadatta when you say how does he understand.
So when Lakmaa listens to the statement, temporarily he drops the place, he drops the
time difference also, and he drops the hairy differences also; hairy differences, you take
appropriately; skin differences; then it was pala pala; now dry; all these differences; having
removed the changing attributes, he has taken only the Dvadatta person; and once you
understand that person; he is one and the same. And this is called Bhga-tyga- lakaa,
which bhga is given up, the differentiating attributes are given up, what is retained, the
person, the jva is retained. And this method is called what. Bhga tyga lakaa. That is
said in this verse. The exact meaning we will see in the next class.
Hari Om.
1057
088. Verses 248 to 250.

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kya tayrlakitayrna vcyay

nigadyat:'nynyaviruddhadharmi |
khadytabhnvriva rjabhrtyay
kpmbury paramumrv ||242||
tayrvirdh:'yamupdhikalpit
na vstava kacidupdhira |
asya my mahddikraa
jvasya krya ru pacakam ||243||
tvupdh parajvaystay
athta da iti ruti svaya
nidhati brahmai kalpita dvaya |
rutipramnugrhtabdh-
1058
ttayrnirsa karaya va ||245||

nda nda kalpitatvnna satya
rajjudravylavatsvapnavacca |
ittha drya sdhuyukty vyaphya
jya pacdkabhvastayrya ||246||
tatastu tau lakaay sulakyau
tayrakhaaikarasatvasiddhay |
nla jahaty na tath:'jahaty
kintbhayrthtmikayaiva bhvyam ||247||
sa dvadatt:'yamitha caikat
viruddhadharmamapsya kathyat |
yath tath tattvamastivky
viruddhadharmnubhayatra hitv ||248||
akarcrya continues with the topic of Mahvkya vicrah and here he is talking about
how to arrive at jvtma-paramtma aikyam through the Mahvkya. The Upaiad clearly
reveals the aikyam by saying that Tat Tvam Asi. Tat is also nominative case, Tvam is also
nominative case.
In Sasrkt language, when both are put in the same nominative case, it indicates that there
is no preposition coming in between. Like Rmasya Griham. So Rmasya is in genitive case;
and Griha is in nominative case; therefore Rma and Griha, the house, are not identical;
they are different entities and they are related entities; the relationship is indicated by the
preposition the house of Rma.
So when we have got different cases, two ideas are conveyed, the first idea is that these are
two separate entities; and not only they are two entities; but they are related also, and the
relation is indicated by the preposition, water from Gag; water for abhikam. In all things,
prepositions are used to indicate relationship. But here the Upaiad is using Tat Tvam Asi;
and we do not find any case different at all; between Tat and Tvam; both are used in the
same nominative case, which indicates the Upaiads does not introduce Tat and Tvam as
two separate entities.
And therefore only there is no question of a relationship between them; because relationship
is possible only between two separate entities. When I say I am related to; I can never say
myself. When I say I am related to, I have to add something else. So by putting in
nominative case, the Upaiads clearly indicate Tat and Tvam do not reveal separate entities;
related entities; both of them together reveal only one entity; You are Brahman. Brahman is
You.
1059
Then what is the relationship between You and Brahman. When I say You are Brahman, and
Brahman is You, what relationship between Brahman and You can be talked about; there is
no relationship because, relationship requires two separate entities and if they are not
related, what is the conclusion; both are one and the same. The names are different; but the
objective revealed by the two names is one and the same. This is called jvtma-paramtma
aikyam.
But here we find that there is a problem; because we have understood Brahman as infinite; or
vara and we have understood ourselves as Jvtma; we will not be able to assimilate the
aikyam, even though the ruti tells so; because I am seeing differences between them; and
how can I talk about the oneness. For that alone, we interpretted. When we talk about
jvtma-paramtma are identical; we have to take the essence of jvtma; and the essence of
paramtma.
And having taken the core or essence, we have to remove all the non-essential part; exactly
like what: wave is ocean, when I say, the identity is possible only under one condition; what is
that. When I say Wave, you should take the core of the Wave, that is water; you should take
the core of the Ocean, that is water; wave and ocean are nothing but water; and whatever
differences I see, they are all non-consequential unimportant differences.
And this taking the essence and dropping the non-essence is called bhga-tyga lakaa.
And to convey this idea, akarcrya is giving the example, syam Dvadatta; that
Dvadatta who was our college friend, that Dvadatta is this Dvadatta; with a grey beard,
wringled face, with pot belly.
Now in this statement, essentially there is a contradiction, even in the language, because that
Dvadatta is this Dvadatta when you say; That refers to a different place and different time;
this refers to a different place and different times and they Dvadatta had certain attributes
and this Dvadatta has got certain other attributes; therefore da bhda, kla bhda;
dharma bhda. Property difference. Even though, space, time and property are different, we
are equating that Dvadatta with this Dvadatta and how do you do that; only by one
method; you forget the time difference; you forget the space difference and you forget the
superficial attributes difference also.
1060
Once you remove the space, time attribute difference, then you get only one person
Dvadatta which is called the aikyam between that Dvadatta and this Dvadatta. That is
what is conveyed here.
Saha Dvadattaha aya iti. You have to repeat the word Dvadatta twice. Saha Dvadatta
aya Dvadatta iti iha ekta kathyat. Ekata means what: oneness or identity is revealed
and how are we are we to arrive at the identity. viruddhadharmamapsya; apsya is by
trimming; by removing; forget the grey beard now and the dark hair now; intellectually shave
him off; not physically; mentally shave him off; off what; the grey hair and the dark hair. That
is called bhga-tyaga lakaa shaving. Mental shaving is called bhga-tyga lakaa.
So why we have to do that, because the attributes are different. Therefore Viruddha Dharma
aam; that word aam is significant; because he wants to show bhga-tyga lakaa.
Therefore, you have to remove the portion, which portion, not any portion you like; those
attributes which bring out the differences between them. Only the differentiating attributes
you have to remove; not the non-differentiating attributes. So virudda dharma amsam
apaasya. Apaasya means having eliminated; kadyate, is revealed. What is revealed; ekatha;
ekatha means oneness.
Having talked about the example, now akarcrya comes to the mah vkyam, yatha
tatha; as in the case of soyam Dvadatta; in the same way, Tat Tvam Asi, eti vaakye api. You
have to apply the same bhga-tyaga lakaa, with regard to Tat tvam Asi vaakya also. And
how do you do that. viruddhadharmamapsya kathyat; remove the opposite attributes
which are present in both of them. And what are the opposite attributes. vara has got all
knowledge; I have got limited knowledge; therefore you have to remove the all-knowledge
of vara and limited knowledge of Jva. Similarly, all power of vara and limited power of
vara. And vara having the status of cause and Jva having the status of effect, the cause
effect attributes also you should remove; like what: wave and ocean; if you are looking at the
wave and ocean superficially; what is their relationship. Ocean is cause, wave is effect. But
forget the nma-rpa; and look at the water; where is the cause, where is the effect; there is
only one water all the time. And therefore causality is an attribute; effectness is also attribute.
In fact all the attributes you have to remove.
Then what will be left out. You cannot say nothing is left out; after removing all the
attributes; what will be left out; sat chit alone will be left out. Chit means what; pure
consciousness. Consciousness is different from knowledge. Consciousness is different from
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knowledge; knowledge is always with regard to an object. When I am a conscious being, I do

not have any knowledge, but when I operate my mind and sense organs, I acquire
knowledge. So knowledge is an attribute acquired; but consciousness is something, which
was before acquiring knowledge, which is during the presence of knowledge, and it will
continue even after the removal of knowledge. As in deep sleep state, all knowledge is
removed; I am not knowledgeable in deep sleep state; but still consciousness continues. And
therefore, chit, the awareness, and sat, the existence; except these two; everything will go
away. Brahman is defined as sat; Jva is defined as Chit; sadva chit; existence is
consciousness; consciousness is existence.
Continuing.

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salakya cinmtratay sadtman
akhaabhva paricyat budhai |
va mahvkyaatna kathyat
brahmtmanraikyamakhaabhva |249||
This slka is the continuation of the previous slka, because the previous slka is
grammatically incomplete; because it ends with the words hitv. hitv means what: having
removed the opposite attributes. Naturally the sentence has to continue. Having removed
the opposite attributes, what am I to do; you have to take the attributeless core of each one
of them, which is said in this verse. Chinmtraya salakya. Once you remove all the
attributes, then what is left out uddha cinmtratay; chit means consciousness; paramtma
caitanya attributeless; jvtma caitanya attributeless; this attributeless consciousness
alone will be implied by the words tat and tvam. Just as wave implies water; ocean implies
water; once I have arrived at the water essence of wave and water essence of ocean; the next
stage is what: tayoho aikyam.
Therefore he says: sadtman akhaabhva. Sat means paramtma, tma means jvtma;
so sat tman means jvtma paramtman; akhaabhva means aikyam or oneness,
which we call essential oneness; budhai paricyat; that oneness is discerned by the
intelligent people. Recognised by the intelligent people; intelligent people because we have
to do the exercise of Bhga-tyaga lakaa.
1062
And if I do not know how to do it; then the word Tat tvam asi, will not reveal aikyam; but it
will reveal something else. The other systems of philosophy who also comment upon this;
they say Tat Tvam Asi should be taken as Tasya Tvam Asi. Tasya tvam Asi means what: You
belong to the Lord. So that means what: they do not want to accept; they want to say
Bhagavn is total; you are a part of Bhagavn; like when you say, Tamil Nadu is India. What
does it mean; Tamil Nadu is also India. That means what: Tamil Nadu is a part of India. How
is it. Tamil Nadu is India should be translated as Tamil Nadu is also India; is equal to Tamil
Nadu is part of India. It is not totally identical; this idea some people give. And there are
some other people who interpret; it is a very interesting grammatical interpretation; Tat
Tvam Asi mahvkya comes at the end of a long sentence. Ayi Tadtmyagum idagu
sarva.
Tat Satyam; sa tma; Tat Tvam Asi Svetakheto. So sa tma, Tat Tvam Asi. And they say:
stmtattvamasi should be read together. How; sa tma, gap should not be given. sa
tmttvamasi you have to read together and having read you have to apply the rule of
combination, sa tmttvamasi if you split; sa tma asatvamasi Swetakheto; How is this.
Because according to Sasrkt rule of combination, aa + aa is also aa only. So tma and plus
asatvamasi is tma asatvamasi. Therefore the Upaiad is telling You are Not Brahman. How
are you interpreting this like this, they ask.
So there are lot of interpretational problems. To get out of intellectual confusions; and arrive
at the appropriate meaning, a person must have buddhi; and therefore akarcrya says
budhai; intelligent people alone will arrive at the meaning.
And then akarcrya says: this Tattvamasi cannot be taken as a casual statement. A casual
statement will not have validity; just I told in some hurry; do not take seriously, he can tell.
akarcrya says; vdnta is full of many such Mahvaakyas indicating that Upaiad is not
casual about this revelation.
Therefore he says: vam mahvkya atna. There are hundreds of mahvkyams. So very
careful. We have to note here. Popularly they say: there are four mahvkyams. Now
akarcrya very clearly says, it is not four mahvaakyas; hundreds of mahvkyas. Then
why do people talk about four mahvkyas. Because we want to take one mahvkyam
sample from each Vda. Since four vdas, we have got four sample mahvkyas. Therefore
we should always say: sample mahvkyas are four; but mahvkayas are how many;
atna; hundreds.
1063
And how do you know; what is mahvkyam and what is not mahvkyam. If there is a
description of paramtma, it is not mahvkyam; if it is a description of jvtma, it is not a
mahvkyam; if it talks about the oneness of jvtma and paramtma, that alone is called
mahvkyam. Like that there are hundreds; I have given you samples before also.
Mahvkya atna kathyat is revealed, what: Brahmtman aikyam. So the oneness of
Brahman and tman; paramtma and jvtma.
And here the word aikyam also can create a confusion. So akarcrya is worrried. Often
the word aikyam is translated as union; merger. Coming together. And in the Purs also,
we have mka as jvtma merging into paramtma. If you see the movies also, they will
show, this great devotee will die and from the chest the soul will come out; a flame; and the
soul will travel, travel, travel, travel; no traffic jams and all for the soul; and there will be the
local temple; and in that garbha griha, vara will be there; and then it merges.
So by seeing such movies and such statements in Purs, we may consider aikyam as our
merger into paramtma as a future event and therefore akarcrya wants to clarify aikyam
does not mean merger.
Then what is aikyam, aikyam means understanding the fact that they are non-different; they
do not require merger. Dropping the notion of physical merger. Dropping the requirement
of physical merger by understanding that jvtma is paramtma; paramtma is jvtma; the
words are two. But the substance is one. That is why the word aikyam is ekasya bhva
aikyam. Substance is one; nmas are two. And that is conveyed here: akhaabhva; non-
difference between jvtma and paramtma is revealed. Therefore the word aikyam is equal
to akhaabhva.
Continuing.
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asthlamitytadaannirasya
siddha svat vymavadapratarkyam |
at mrmtramida pratta
jahhi yatsvtmatay grhtam |
1064
brahmhamityva viudda buddhy

viddhi svamtmnamakhaabdham |250||
In this verse, akarcrya is talking about another type of mahvkya. Mahvkya is of two
types. One is called vidhimukha mahvkyam; positive revelation of aikyam; or direct
revelation of aikyam; the second is called nidha mukha mahvkya; negative or indirect
revelation of aikyam. And the direct revelation is talked about tell now. Now in this verse,
indirect revelation is talked about. What is the method used.
The Upaiad tries to reveal Brahman by negating all the objects of experience. The
Upaiad reveals Brahman by negating all the objects of experience and leaves as it is. If all
the objects of experience are negated, what will be left out. If all the objects are negated,
what will be left out. Only the subject will be left out; and therefore indirectly the Upaiad
says Brahman is what remains after negating all the objects. It is like, if there are two
children; and the parent says: elder son is a very brilliant student; and keeps quiet. There is a
second idea conveyed indirectly negatively without telling. What is that. The second son is
not a brilliant student.
And whether you tell or not, the child understands. That is how the child gets into problems
also. Never praise one child in front of the other one. Either praise both or do not praise
either.
Similarly here also, there are two things in the creation: object and subject. Inert and
Ctanam. By inert or object what do you mean: the entire objective universe; the physical
body; the mind; everything comes under Ktram or antma. And the observer of all of them;
world, body and mind; the observer comes under Ktrajna or tma. These are the only two
things in the creation.
So what does the scriptures do. While revealing Brahman, the scriptures negate all the
ktrams or antma; and keeps quiet. Once the ktram is negated; object is negated,
indirectly the Upaiad has conveyed that Brahman is the ktrajna; like conveying what;
the second son is unintelligent. .; this is only called Mouna
Vyakya. .
But remember, if mouna vyakyanam should function, the first statement is required. What is
the first statement. This boy is intelligent; and thereafter you have to keep quiet. If from
beginning itself I keep quiet, you will be looking at me. I have to make some statement, and
1065
keep quiet and the rest is understood. Similarly two people are there and both of them want
to come along with me; I just called one of them and say you please come along with me.
What does it mean? The other one is said without saying: you need not come. This is called
nidha mukha prama.
And how does the upaiad negate the objects. Several methods are used. One method is
negating all the attributes. All the objectifiable attributes are negated by which the objective
universe is negated. And that is done in Brihadaaranyaka Upaiad called Akara
brhmana. akarcrya is referring to that. Asthula; analo, ahrsvam; adhrgam,
alhitam; asnham; acchya; athamah; ka; ankaam; asagam, arasam, agandham,
acaku, asrothram, avk, amana, amukham. Enough. Goes on negating. It is neither big nor
small; it is neither good nor bad; what all attributes you can conceive of.
Those you have experienced and those you have not experienced; all the conceivable
experiencable objectifiable attributes are taken and the Upaiads uses the word aa; aa
means not; astlam. It is not gross; it is not subtle; it is not long; it is not short; all these are
things which your mind can conceive of.
Or another method, we have seen before, Nti, Nti. Or there is another method used in
Knpiad; Anyadvatt vidhithdat atho aviditt; Brahman does not come under known;
Brahman does not come under unknown category also.
So then what is the only thing let out. If I say X is other than seen and unseen; the only thing
other than seen and unseen is the eyes; eyes will not come under seen category; the eyes will
not come under unseen category also. Unseen is used for something which can be seen in
future. And therefore what is other than known and unknown has to be the knower; subject-
consciousness only. This is another method of nidhamukha revelation.
And therefore astlam iti etat asan nirasya; asad means objective universe; abhRma iti
arthaha; antma, dryam; jaa; anything you can take. So by negating every experiencable
thing, which includes body and mind; that is why we say in meditation, if you experience
anything extra-ordinary, that also will come under what: an experienced object. The only
difference is what: it is an extra-ordinary object. Extra-ordinary object is also; what; object.
Extra-ordinary object is also object.
1066
Therefore never mistake the mystic experience as Brahman. If at all you get mystic
experiences; if you do not get, you are saved; but if by mistake you get mystic experiences;
what should you say: I, the consciousness, which was before the mystic experience, which
continues during the mystic experience, and which will continue even after the
disappearance; that I, the non-mystic consciousness, that non-mystic consciousness; which is
the illuminator of mystic experiences and ordinary experiences; that consciousness is
Brahman.
And where is that consciousness; you should not search; I am that consciousness. Therefore
nirasya; keep on negating; anything comes; did you experience, that is not. So nirasya.
Then if you have negated everything; how do you know I am left out. Suppose somebody
asks; after negating all the people; Svmiji how do I know, I will be continuing in the hall;
after negating everything; that I am left out does not require any proof at all; that is why I am
called Self; the definition of Self is that which is self-evident.
The very definition of Self is that which is self-evident. And therefore svat siddha. So the
consciousness is self-evident; You need not close your eyes to say that I am in the hall; you
need not use your ears to say I am in the hall. To say that I am here, you have to use your
eyes; whether Svmiji is there or not. Even if you do not use your eyes, you ought to use your
ears; you are hearing my sound; but to say: I am here in the class, which sense organ you
use; Do you use logic. I must be existent; because I am hearing the talk; so it is not even
logically proved; because the logic itself is possible because I am there.
Therefore, the only thing which exists, without requiring a proof, is nothing but I, the
consciousness; and therefore, svata siddha.
And vymavat apratharkya. It remains like the ka; sky or space. Space remains after
eliminating everything from this hall. But the most interesting thing is every body takes the
space for granted. How do you know that; after removing every object; if I ask you what is in
the hall; what is your answer. There is nothing. So what do you mean by Nothing. Nothing
means nothing other than space, which is unnegatable.
Similarly if you remove all the thoughts; and come to a blank state; and you say that there is
total blankness; blankness means what: consciousness, which is the illuminator of blankness,
which can never be removed at all.
1067
So just as unremovable space remains; similarly, the unremovable consciousness remains.

Therefore vymavat. Vyma means ka.
And what type of consciousness it is. apratarkyam. It is not available for scientific study;
logical study; perceptual study; because consciousness can study everything; but
consciousness can never become an object of study; because subject is never subject to
objectification. And therefore apratarkyam means beyond logic. And you do not require any
logic to prove consciousness because consciousness is self-evident. Why do you require
logic. You require logic for everything else. Not for tma. And therefore apratarkyam. Not
available for instrument of knowledge.
In fact, these two lines should be connected with the next two lines, the essence of that, is
that self evident consciousness should be identified with Brahman.
Why, because ruti has started defining Brahman and while defining Brahman, it has negated
everything else; and it has kept quiet and therefore after elimination; whatever is left out
must be understood as Brahman. And therefore siddha svat vymavadapratarkyam
caitanya must be owned up as Brahman.
And thereafterwards what should we do. Atha, ida pratta arra jahhi. arra
understood; thereafter give up your identification with the body. Having owned up the
consciousness disown the body shell; disown the mind shell; use the body; but don't own the
body. That is the difference between owning and using. Owning up means taking up as
myself.
Therefore akarcrya says; Atha; thereafter, idam prathita; prathita; that which is
experienced, that which is an object of experience, jahhi; you give up. And what type of
body it is; svtmataya grihitam; which has been till now mistaken as myself. It has till now
taken as myself, because the entire bio-data I give is connected with either physical body or
subtle body. So svtmaya grihitam idam arra jahhi and why you should give up; mr
mthram; this body is mithya; it does not have any independent existence.
And why this body is mithya? That you will understand only if you remember, the previous
discussion, in which it was pointed out Brahman is kraam, everything else is kryam; which
means the body is also kryam only. Kryam means what: a product; and we have already
seen that any product is nothing but nma and rpa. There is no substance called product.
Like the example I gave. There is no substance called desk. Desk is nothing but nma rpa.
1068
Then what is the substance. Wood alone is the substance. Similarly, body is non-substance,
mind is non-substance; world is non-substance, in fact, whatever I experience is non-
substantial; what a height of teaching. Whatever I experience is non-substantial.
What about God? Then I will ask you the question, which God are you talking: Do you talk
about any God who is experienceable God. If you are talking about God as an experienceable
object, that experienceable God is also non-substantial.
Very difficult to swallow; but Vdnta is relentless. Knpaiad. Ntam yditam upsate.
Any objectifiable God is also non-substantial.
Then what is the substance. There is only one substance. The experiencer-I is the only
substance. After Vdnta, I am substance, and the world depends on me. Before Vdnta, I
depend upon the world; after Vdnta, the world depends on me. If you have a doubt, is it
possible Svmiji, it looks like too much idealistic. Vdnta gives the example of dream; when
I am in dream, I am an individual within dream depending upon the dream world for my
survival. But the moment I wake up, I no more depend upon the dream world. On the other
hand, what: the dream world depends upon Me, for its existence. This world also, as long as I
am in the dream of ignorance; I depend upon the world; but when I know I am the
caitanya, the world depends on me. Therefore why are you holding on to the non-
substantial antma.
And that it is not non-substantial everyday you are seeing; it is growing old; and in front of
you, many are disappearing. You are seeing in front of your eyes; body, body, body you are
thinking; but in one Malayalam song, it is said:
tilaka chrthi, you have decorated your head with all vibhoothis, chandanam, kumkum, and
hairstyle, etc. Oh My God, so much time is spend;
(vila pidiyaatha oru thalayodaayi ~you have ended as a worthless skull); it
all ended on a mere skull; a piece of bone it has become. Why are you holding on to the
non-substantial antma. Why do not you own up the substantial tma, the caitanya. So
this is the one. More...
Hari Om.
1069
089. Verses 250 and 251
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asthlamitytadaannirasya
siddha svat vymavadapratarkyam |
at mrmtramida pratta
jahhi yatsvtmatay grhtam |
brahmhamityva viudda buddhy
viddhi svamtmnamakhaabdham ||250||
akarcrya is analysing the mahvkyam and how it reveals jvtma paramtma aikyam.
And akarcrya points out that the upaiad reveals this aikyam in two fold ways: one is a
direct or positive method and the other is an indirect or negative method.
Direct positive method is defining Brahman positively as jagat kraam and then showing
that Tat jagat kraam Brahma tvam asi. That cause of the universe is none other than you.
And in this method alone, we have to apply bhga-tyaga lakaa and through that: from
the Brahman kraam status has to be removed; from the jva kryam status has to be
removed; and we should arrive at pure existence unconsciousness which is inherent in
kraam and kryam; but in itself is neither kraam nor kryam. Just as water is inherent in
kraa ocean and kryam wave and this water is inherent in kraa kryam but water by
itself is neither kraam nor kryam.
And this elimination of krya and kraa status is called updhi elimination, because updhi
alone gives this kraam-kryam status and this partial elimination of updhi and the
consequence status is called bhga-tyaga lakaa. And this is the direct revelation we saw.
Now akarcrya is dealing with indirect revelation, in which the upaiad does not say
Brahman you are: in explicit words. On the other hand, the upaiad introduces the
definition of Brahman and when we are looking for Brahman, it goes on negating everything
that we can conceive of. Everything that is concrete is negated; everything that is subtle is
negated; any concept you can conceive of is negated. It consistently goes on negating. And
after negating everything, the upaniad drops.
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And from this we have to understand: what is left out after negating everything. What is left
out after negating everything. The only thing that will be left out is the pure consciousness
principle which remains after every negation; which is the witness of all the negation. Or we
can put in another language; the negator is not negated. The negator is not negated.
Therefore the unnegatable negator remains and that remainder consciousness, we need not
objectify to realise that remainder consciousness, we need not objectify to realise. On the
other hand, it has been self-evident all the time. It is not that it becomes evident after
negation. No. It has been self-evident all the time. That self-evident consciousness alone
remains. Exactly like what: I see many people sitting in the hall; but it is blended with the
light which pervades. If I dismiss from the hall, everything that can be dismissed; what is left
behind is the light principle. Previously the light illumined the people; now the very same
light illumines the absence of people. The light was self-evident before also. The light is
evident now also. Previously people were there to distract my attention. After dismissing the
people, there is nothing to distract my attention.
Similarly, consciousness is there, when thoughts are. Consciousness is there, when thoughts
are negated. Consciousness is evident at both times, but consciousness is lost sight of, when
thoughts are there. Therefore the Upaiad asks you: Negate everything and leave at that
and what remains is self-evident consciousness.
And since the context is Brahman definition, we should connect these both; that left behind
consciousness is Brahman. And that Brahman I am. So therefore, the jvtma paramtma
aikyam is revealed indirectly by negation; that is what we were seeing in the last class.
asthlam iti tad asannirasya. So negate everything that is asat. Asat means non-Brahman.
Sat means Brahman. Asat means non-Brahman. Negate everything that is non-Brahman or
not-self or antma; and then what is left behind; svat siddha. Only this self-evident
consciousness remains. Like what: wonderful example: vymavat; like the space. So when
every object is removed, we generally say: nothing is there in the room. But you cannot say
nothing. You should say what: space is there. In Chidambaram that is the rahasyam; they are
worshipping the space itself; you generally take the space for granted and in the space, you
look for a Shiva linga or something; when nothing is kept there; what is our tendency: to say
that there is not even a thing. No No No; what is left behind is space. Worship that space as
Brahman. ka Brahma. In the same way, after negating every thought from the mind, we
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say the mind is blank and what you call blank is not blankness, but the blankness pervaded
by the self-evident consciousness. Daynanda Svmi calls it Silence-awareness, with capital S.
And therefore vymavat apratarkyam; vymavat means space-like consciousness is left
behind, which is apratarkyam, which consciousness is not available for regular study. What is
regular study. The scientific method of study. What is the scientific method of study.
Collecting data; forming hypothesis, extrapolating and then arriving at a theory; a theory of
consciousness. akarcrya says: that story is not possible here. It is beyond logical
postulation and that consciousness you have to own up.
And how should you own up; that is said in the last two lines which we did not see in the last
class. Brahmha itiva viddhi. In fact, the first two lines should be connected with the last
two lines: that is how grammatically it is connected. So the first two lines should be
connected with the last two lines; first two lines talked about the remainder consciousness:
the remainer consciousness is technically called in Vdnta, nidha avadhi; it is a very
important term; nidha avadhi. avadhi means the culmination. Culmination of what: all
negation. What is the culmination of all negation? The culmination of all negation is the
unnegatable remains. That is the culmination of any negation. Like if I want to remove
everything from this hall, what is the culmination. First I have to ask everyone to move out;
thereafter carpets removed; chair is removed; this is what: negation. What will be the
culmination of negation. We will say: nothing will remain. We say, the unremovable
remaining, as the remainder. What is that? Again, nothing you cannot say. ka. So ka
being left out is the culmination of evacuation. ka being left out is the culmination of
evacuation.
Similarly in Vdnta also, the culmination of all negation is what: consciousness being left
out. And what should I do? That consciousness I own up. How do I own up. Brahma aha iti
va viddhi. Own up that unnegatable consciousness as I am Brahman. That Brahman I am.
And what is the nature of that: svam tmnam; which is one's own real nature, which is the
real self. All others are incidental tenements or incidental dress. Just as the dress is
removable; the physical body is also vsmsi jrni; removable; the mind also is also
removable; daily we remove the mind; when; when asleep; often even when awake mind is
not there, but that is a different matter. So when asleep, no mind. So after removing
everything, what is the unremovable one? I, the witness. That is svam tmnam viddhi. May
you know that Brahman as I, which is one's own true nature, and which is akhaa bdha;
which is undivided consciousness. It is not the property of the mind.
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Two views are there. Some people take consciousness as mind. That is why they use the
expression, mind and matter. From that what do you under: when they say mind and matter,
from that itself it is assuming that mind is not matter. So this is called kaika vijna vdha;
the Buddhistic theory; there mind is taken as consciousness.
The second group takes consciousness as the property of the mind or brain. Either way, if the
mind is taken as consciousness, or consciousness is taken as the property of the mind, either
way consciousness will be limited. Because if mind is consciousness, I have one mind; that
means what: here one consciousness. You have a different mind, is it there not? Say yes, or I
will be in trouble. So you have a different mind; she has a different mind; therefore as many
minds are there; so many consciousnesses. Therefore akarcrya wants to demolish that
idea by saying: akhaa bdham; consciousness is neither the mind nor is it the property of
the mind; but consciousness is something all pervading, which pervades the mind also. And
therefore what is it called. Akhaa bdham. Kndam means: divided; Partitioned; Akhaa
means what: undivided consciousness. Therefore how many consciousnesses are there in this
hall, if you ask, the answer is Ekam.
||- ||
|
nitya sarvagata sthuracal:'ya santana ||2- 24||
avyakt:'yamacinty:'yamavikry:'yamucyat |
Consciousness is one; minds are many. Thoughts are many. Bodies are many. Therefore do
not own up the khnda arra; but own up the akhaa arra.
And after combining first two lines and the last two lines, thereafter we should read the
middle two lines. The middle two lines I have dealt with in the last class. But I would like to
repeat it; because middle two lines should be read after reading the four lines from the
beginning and end.
So what is the meaning of the middle two lines: mr mthram idam pratitam; svtmataya
grihatam jahhi. May you give up the abhmnam. After owning up the consciousness, may
you give up the abhmna; obsession; identification. With what: idam. This body. This body
requires care alright; but this body does not require obsession. If you are obsessed with the
body; then you will have problem. What type of body it is: mr mthram; pratitam; the
body which is an object of your experience and therefore only which is unreal like the dream;
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because for dream-transaction you use dream-body; for waking-transaction, you use the
waker's-body. Therefore both are unreal bodies used for incidental transactions. You are
neither the dream-body nor the waker's-body. And if you argue that this body appears very
real, akarcrya will argue for that matter, dream-body also appears very real in dream.
For appearing as reality does not confirm reality. And therefore, mr maathram; which is
mithya, that arra; yat svtmataya grihitam; which makes it more difficult; which you have
identified with, for years together. So when you are using a pen for a few years; you get
sentimentally attached. This pen is raasi; lucky; that also! that broken pen and it is also not
writing; but still it is lucky. So we are so much sentimentally attached. Imagine how many
years, how much we have bathed it; washed it; treated it; pampered it; decorated it;
meditated upon it; watched it in the mirror for hours. Svmiji you are saying Drop Drop this
body. Is it possible? what do you know; you will say that and go also. Then akarcrya will
say; padu maname padu; suffer.
It is not that I am interested in your dropping of the abhmna. If you do not want to drop
the abhmna, you are free to have it; but I want to give you only an additional information.
As long as abhmna is there; sasra cannot go away. Do not cry tomorrow; I am old; this
person is dead; that person is dead; this person left me; do not cry; do not come to me and
cry; I would not have no sympathy for you. Because I have given statutory warning;
Abhmna is injurious to mental warning. Statutory warning I have given and if a person
chooses to smoke and then attract cancer what sympathy I will have? I cannot any have
sympathy. And therefore akarcrya advices here; Jahihi; give up your abhmna. Dha-
abhmna.
Continuing.

|

||||
mrtkrya sakala ghadi satata mrnmtramvhita
tadvatsajjanita sadtmakamida sanmtramvkhilam |
yasmnnsti sata para kimapi tatsatya sa tm svaya
tasmttattvamasi prantamamala brahmdvaya yatparam ||251||
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So in the following two verses akarcrya concludes the entire vdantik teaching by
condensing the upaiadic teaching. These two slkas are very nice capsule verses in which
the upaiadic essence is presented. I will just give you the gist of the slka.
First the upaiad defines Brahman as Sat, the pure existence. And then the upaiad points
out that the entire creation is the addition of nma-rpa to that existence. So the pure
existence becomes nma-rpa sahita existence. Exactly like what: the creation of furniture is
nothing but one wood plus additional of what: name and form. In fact you have not added
even an ounce of matter. Because matter cannot be created or destroyed. Therefore the
basic substance is pure existence and upon the existence is addition of nma, rpa and
karma. Nma means name, rpa means form, karma means function. Desk nma and rpa
will have a particular function. Desk function, which is different from the function of a chair.
Thus nma rpa karma are added; but what is inherent in all of them; the basic substance
wood. Similarly what is the only substance of the creation. Existence is the only substance.
Existence with capital E. And what is creation. The addition of nma-rpa. And what is
dissolution. When you destroy a desk; what happens. Nothing happens to wood; destruction
of desk is removal of that particular nma, rpa and therefore that function also has been
reduced to blank. So therefore nma rpa addition is sri; nma rpa resolution is pralaya.
But what is the constant factor; the substance. Sat, Sat, Sat, it continues. And that is why,
whatever you experience, you are experiencing the existence as an intrinsic part; like
experiencing wood, intrinsically with every furniture. It is wooden desk; wooden chair;
wooden table; that wooden adjective indicates what: the substance. The wooden adjective;
very careful; wooden adjective indicates what; the inherent substance. Or you say; golden
bangle; golden chain; golden ring; herein the golden adjective reveals what: the inherent
substance Gold.
Similarly vdnta says: existence ka. existent ka; existent agni; existent 14 lkas;
existent man; woman; animal; the existent adjective reveals what: just as the golden adjective
reveals gold, the substance; wooden, the adjective reveals wood, the substance, the existeNT
adjective reveals what: the existenCE, the substance.
And therefore, by enquiring into the creation, instead of focusing on the variable nma
rpas, learn to focus on the substance; what is that; the existence substance. Yasyaiva
sphuranam sadtmakam asad kalparthakam bhsate;
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So this teaching of Brahman as existenCE is done in Chandgya Upaiad. Sadva somyma

idamagra aseeth. Ekam va adveetheeyam.
And thereafterwards the creation is talked about, when creation comes, existence is not
replaced. When creation comes it is superimposed on the existence. Just as the furniture
cannot replace the wood, the substance, the entire world cannot replace the existenCE, the
unreplaceable; undisplaceable existence you focus. This is the first part of Vdnta.
And if the existence is inherent in all of them undisplaceably, the very same existence must
be inherent in Me also. Would we say that except in me existence is there in everything else?
When it is said that existence is there Everywhere, it is in Me also. So the very existence
inherent in Me, undisplaceably and in what form can I experience that existence, if you ask,
the Upaiad says: you are experiencing the undisplaceable existence; constantly you are
experiencing only in one way; and what is that way: consciousness: I am an awareful sentient
being. In jgrat avastha, I am a conscious entity; in svapna avastha, I am a conscious being; in
suupti also, consciousness is there; witnessing the absence of everything. So what is the
common thread in Me;

When I say I am and add my various features, I am a boy, I am a youth, all the other features
are subject to change; physical features are changing, emotional features are changing,
intellectual features are changing, even cell features are changing, because according to the
biological study, almost every cell is replaced, within 12 years or so. We have got a totally
replaced body. Even brain cell. That what is the only constant factor in me, which makes me
say I am, I am, I am. That constant factor is that consciousness. Therefore the Upaiad says
that existence is satyam, and that satyam is tma, the caitanya, and that caitanya you are.
Aitat tmyam idagum sarva. Tat Satyam; sa tma. Tattvamasi Svetakheto.
So the Sat is now what: Chit and what is that Chit. I am the conscious being. And once I own
up the Sat as Chit, then whatever be the glory of Sat is the glory of the Chit, is the glory of
Myself. Myself means Real Self. And therefore I can say before creation, I was: In what
condition? Without nma rpa. And then what happened. Upon Me the consciousness, nma
rpa got added and before nma rpa addition, I was undivided consciousness; therefore no
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transaction. Transaction requires what; duality. Therefore before sri, I was in undivided
form, as in what: sleep. Then what happened; all the nma rpas were added; and in nma
rpa addition, I become as-though divided. Exactly like what: in dream, I divide myself into
the dream-transactor-I; the dream-brother; the dream-sister; dream-husband, dream-wife;
who got multiplied; I-the-waker.
Similarly, I was originally the consciousness; I multiplied myself by the addition of nma rpa;
and became the triputi; or become the subject-object duality. And then I do transaction,
exactly as I do it in dream. In dream-transaction also, we fight, isn't it? There also we shout
at people. Who is the listener of my shouting. I myself. Who is shouting; the shouter also I
am; the shouted at also I am; the pacifier also I am; the pacified also I am; when, in dream.
akarcrya says the waking is also not much different.
maiva sakalam jtam, mai sarva prathishtitham

mayi sarva laya yti, tat brahma dvaya asmyaha.
Therefore the Upaiad concludes saying. Tat Tat. Tvam Chit; Asi. That existence is You, the
Consciousness. If this is understood and assimilated, vdnta is over. This is the essence,
beautifully presented. First he gives the example.
Mrtkryam sakalam jadthi. Pot jug plate, etc. are all, sakalam, mrtkryam; they are all
products of clay. They are all products of clay.
And what is their nature. Even though we use the word pot, what is the adjective we give; it is
clay pot; or earthen pot; and by saying it is clay pot, what am I indirectly conveying. There is
no pot other than clay. When I say this is woodden desk, what do I mean. There is no desk
other than wood. When I say it is golden bangle, what do I say; there is no bangle other than
gold. And therefore akarcrya says Mrn mthram va. So all these products are nothing
but clay. They have got only verbal existence. Vchrabaa vikr nmadya; pot exists
only in your tongue; there is not even one ounce of substance called pot; then what is the
substance, clay was, clay is. In the place of pot, you put the word existence. In the place of
clay, you have to put the word existence. In the place of pot you put the word World.
Therefore, clay pot is similar to existeNT world. In clay pot, clay is the only substance; pot is
not substance at all. In the existeNTworld also; what is the substance?
World is substance, you cannot say. That is why I have given the clay pot in the same order.
in Clay pot, LHS; what is that LHS; left hand side word; reveals the substance; RHS reveals the
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non-substance. ExisteNT world when you say, which is the substance, which is not
substance.
Here only we put in upside down. We take the world to be the substance. Upaiad says:
Do not do that mistake my boy; When you say Clay pot, clay is alone the substance. Similarly
Existent reveals the substance. So mrnmtramva. There is no substance other than Clay.
Ahita. Instead of the word ahita, there is another alternative better reading; Abhita;
mrnmtramvhita; Abhita means everywhere; totally. So that means what; the top
portion of pot is clay; the middle pot is clay; the bottom portion is clay; the outside portion is
clay; inside portion is clay. Similarly, Abhita. Everywhere.
Now we have to extend it to the world also. Tatvadh. In the same way; sajjanita
sadtmakamida; in the same way; this world also; idam means what; idam jagath; is
sajjanita, born out of pure Existence; with capital E. and therefore sadtmakam; has
existence as its essence; as its content; as its core. How do you know it is sadtmakam; the
very language we use will reveal it. When you say, it is golden bangle, what does it convey;
Gold is the essence. Wooden chair; wood is the essence. Similarly you say, the existeNT
world, or the world is existeNT; which reveals existence is the core, the sra of the universe.
So ida jagath, sad janita, is born out of existence, here the word existence is used as a
synonym of Brahman; remember that, is born of Brahman, the existence, and therefore what:
akhilam sanmtramva; therefore everything is nothing but existence alone. There is not
even a milligram of matter outside the pure existence. Exactly like what: there is no ounce of
pot other than clay, the substance.
And therefore, third line, yasmt sata para kimapi nsti; other than that pure existence,
nothing else is there, substantial. Other than the pure existence, there is nothing else,
substantial.
Then what is pot. It is non-substantial nma rpa karma. At the total level, the total nmas;
the total rpas, the total karms. At the cosmic level is called mya; the non-subtantial nma-
rpa karma is called mya. So there is nothing substantial other than Brahman.
And therefore what: tatsatya; therefore Brahman is called satyam. Satyam means
independently existent. Just as clay is satyam; because clay is independently existent;
independent of pot; whereas pot is what: dependently existent; you destroy the pot; clay will
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continue. But without clay, pot cannot continue. And therefore Tat Satyam. What is
substantial is called real; what is non-substantial is called mithya.
For mithya, an appropriate translation is not there. In the translation, we use, it is only a
compromised translation, the word unreal; the word illusory; all those are not exact
translation. Therefore what is the best way to solve the problem. You say Mithya. Write in
English: m.. i.. t.. h.. y.. a. That's all. Therefore everything else is mithya. Existence alone is
satyam; then where is that satyam. If that satyam existence is the core of everything; it is the
core of yourselves also, which is called tma. Therefore saha tma. That existence is the tma,
the self, which is your core, the consciousness principle. Isn't it; The only common factor in
all of us is what: We are all conscious being. Anything else you take, this is common.
Therefore that existence is nothing but the core of every individual; the consciousness called
tma.
Then you will ask the question: where is that consciousness, Svmiji, where to search. Up to
consciousness we will come. Then we will start the consciousness-search project. Like
searching for Veerappan. Even Veerappan you may catch; but consciousness you will never
catch because the one who wants to catch Consciousness is Consciousness and therefore he
says: Tat tvam asi. That existence which is consciousness is the real You; all others are your
fake vesham. You have to come to play a drama upon the earth; and the drama has turned
serious. Why because, we have forgotten that we are playing the role of a beggar. We
wanted to act very well. Good actors, they will study and research; how the beggar cries; why
he is calling, etc. they will research. And the actor wanted to identify and having that what
happened? The identification was so total, that he forget that he is playing a role.
Therefore the entire life becomes a drama that you play. Play the roles very well; but
remember that you are playing a role. And therefore, tasmt tat tvam asi; therefore that
consciousness existence you are, which is Brahma, which is called Brahman. Because sat
alone is called Brahman. That Brahman you are and what type of Brahman it is; so many
adjectives of Brahman; pranta, amala; advaya; param; Brahma tvam asi.
You can understand the meaning. pranta, means every tranquil. Existence is
undisturbable. Body can be disturbed; mind can be disturbed. Once you understand that it is
the nature of the body to get disturbed, you accept disturbance as part of the system; and
then disturbance will not be called disturbance. Because the body will have to respond to the
situation; summer the body will respond, winter the body will respond, cold will come; cough
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will come; we do not call it disturbance; it is dha dharma, man dharma; thought is never a
disturbance; it is the nature of the mind.
And therefore once you accept the body and mind as they are, and once you own up the
consciousness as You are, then You are ever tranquil. amala, amala means udda brahma
you are; Then dvaya, you can understand; Non-dual; undivided Brahman;
And param; param means absolute; absolute means that will not fall within the pairs of
opposites. Existence cannot come as one of the pairs of opposites. Why, you know, it is very
interesting thing. When there is a pair of opposites, then the arrival of one will displace the
other. Darkness and light; they are pair of opposites. So thus any pair of opposite will be
displaced by its corresponding opposite. If existence is one of the pairs of opposites, what
will happen? The moment that comes, existence will be displayed. Imagine this clip is taken
to be the opposite to existence. Then the moment clip comes, then what will happen.
Existence will be displaced and will be left out. Clip. Now, can you imagine a clip, without
existence; because existence is displaced. It is never possible. That means what: Nothing can
displace existence, or consciousness.
The same rule can be applied for consciousness also. That means there is no opposite to
existence. And that which does not have opposite is called absolute. That which has the
opposite is called empirical. That which does not have opposite is called absolute; in
Sasrkt, it is called param.
So existence is absolute. You can extend the same principle for consciousness also. Nothing
can replace consciousness. Suppose something has replaced consciousness. You will tell
Svmiji this book has pushed away consciousness. Idiot. If you are saying the book has
replaced consciousness; to say that you require what. Nothing can replace existence; nothing
can replace consciousness. Therefore they do not have an opposite. Therefore they are not
empirical entities. In fact, I am saying They; 'They' is not there. Existence is consciousness.
Therefore it is param brahma; that Brahma I am. This is the essence of Vdnta. In fact
Vdnta is over, if you understand. Or else what to do? You have to study again. Hari Om.
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090. Verses 252 to 254

|

||||
mrtkrya sakala ghadi satata mrnmtramvhita
tadvatsajjanita sadtmakamida sanmtramvkhilam |
yasmnnsti sata para kimapi tatsatya sa tm svaya
In these two verses, 251 and 252, akarcrya is winding up his mahvkya vicrah through
which one has to get the knowledge of jvtma paramtma aikyam. This topic started from
241 onwards. And in the 251st verse, akarcrya summarised the sixth chapter of the
Chndgya Upaiad, where the mahvkyam Tat Tvam Asi occurs and wherein Brahman is
introduced as pure existence and jva is revealed as of the nature of consciousness. Thus the
mahvkyam points out that the existence which is the essence of the creation and the
consciousness which is the essence of the individual, both the Sat and Cit are one and the
same. Now the same idea akarcrya repeats in a different form, which we will see.

|

||||
nidrkalpitadaklaviayajtrdi sarva yath
mithy tadvadihpi jgrati jagatsvjnakryatvata |
yasmdvamida arrakaraaprhamdyapyaat
Taking the example of svapna prapaja, akarcrya points out that the jgrat prapaja
also is mithya exactly like svapna prapaja. And both the jgrat prapaja and svapna
prapaja which are mithya are resting upon the Sat, Chit tma alone, which is the substratum
of both, and that Sat Chit tma alone I am. This is going to be the pointed out.
Nidr kalpita da kla viaya jtrdi sarva mithy. In dream you experience all these
things. What are they; da. So we experience space; kla, time; viaya, sense objects,
and jt, the experiencer. So viaya can be taken as objects and jt can be taken as
subject. So thus space, time subject-object division all these are intimately experienced by
us in dream. After waking up we say it is nothing but a thought disturbance. It is nothing but
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an imagination. All these are possible after waking up. But remember, during dream, they are
all intensely real. And the distance between subject-object also is real; and the kla, the
time also is real; all these things are clearly experienced. This is to show that experience does
not prove the reality.
You cannot claim that the world is real because I intimately experience it. Vdnta's question
is: dream also you intimately experience; does that mean that it is real. You yourselves accept
after waking up, that it appeared real, but it is not. So akarcrya says da, kla, viaya,
jtru, dhi; dhi means the rest, the instrument of experience also you can include;
pramtru, pramam, pramyam; da, kla, sarva; all of them, nidra kalpita; which are
projected in the dream; in sleep, nidra means sleep. So which are all projected in sleep or
projected by sleep; all of them are mithya. Mithya means what; they are experientially
available; but factually non-existent. That is called mithya. Whatever is experientially
available, but factually non-existent, is called mithya. So they are all mithya.
Tadvad. In the same way, exactly as in dream; iha jgrati api; here in the waking state also,
the story is not much different; even though we vehemently claim that the waking is different
from dream; unfortunately or fortunately, it is another higher level of dream; that is all. And
therefore iha jgrati api; here in the waking state also; jagat; jagath means this world. When
akarcrya says this world, you have to include those four; da, kla, viaya, jt. This
world consisting of this da, this kla, this viaya, and this jt; all of them; and you have
to supply the world, mithya. So you have to read the word mithya twice. Yath sarva
svapn mithya, tatha sarva jgrati api mithya bhavathi.
And what is the reason for saying it is mithya. jnakryatvata; because it is born out of
ignorance. Ignorance of what. When I am taking the dream as real; that the reality of dream
is also caused by ignorance only, what ignorance; ignorance of myself as a waker. When the
nature of the waker is concealed, the dream becomes real; therefore, what is the reason for
the reality of dream. Concealment of, covering up of the nature of the waker; that is why
during dream, I do not know I am lying down on the bed; I am very comfortable; I do not
have any problem. that nature; let us call it Higher-I. I do not know my higher nature,
therefore the lower-dream becomes reality.
akarcrya says similarly this world, this subject-object division also appears real because
of the concealment of still higher nature. And what is that higher nature; Brahma svarpam.
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Therefore we require second waking up. In the first waking up dream is falsified; in the
second waking up, the waking itself is falsified. That second waking up is called wisdom.
And therefore jnakryatvata; because of the ignorance of the higher nature, from the
standpoint of the dreamer; waker is higher nature; from the standpoint of the waker, what is
higher nature. Sleeper is higher nature you should not say. From the standpoint of the waker,
tma is of the higher nature. From the stand point of taijasa, visva is higher nature; from the
standpoint of viswa, turiyam is higher nature. So therefore jnakryatvata; being caused
by the concealment of the higher nature.
Yasmt vam. This being the fact; which being the fact; the jgrat prapaja is also as much
mithya as svapna prapaja. Svapna prapaja is called prtibhsika mithya; jgrat prapaja is
called vyavahrika mithya; the details is discussed in Mnukya vaithathya prakaraam; I do
not want to go to the details here. Since both of them are mithya; what about my body-
mind. akarcrya says: when we are falsifying the whole universe, how can this body mind
complex escape, because the body-mind-complex is also an integral part of the waking
world.
How do you say that the body is an integral part of the waking world. How do you know.
Only in waking, you experience; in dream or in sleep, you do not experience the physical
body at all and therefore arra kraa pra aha dhi api asat. So all these are also mithya.
arra; arra means body; kraa; kraa means all organs; totally 11 organs are said, five
jnndriyas; five karmndriys and antha kraa. So 11 indriys; and then pra; the paja
pra; and aha; aha means ahakra, the empirical=I; the relative-I, which is connected
with the external world is called ahakra.
The difference between aha and ahakra is that the aha is the turiyam; which is not
connected to anything. But when that aha comes down to the lower level; identify with the
body, and become a subject and relate myself to the world, that relative-I; because of my
identification with the body; that is called ahakra.
And when I go to dream; I identify with the dream body; and there I become a dream
observer relating to what. Not this world; as a dream-observer, I relate myself to the dream
observed. So this relating-I; the relative-I, is called ahakra; (it is called kra because it is
kram, meaning in Tamil; therefore only tears will come); whereas aha without kra is
neither pramtha, nor pramam, nor pramyam.
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Nantha prajm, na bahi prajm, nobhayatha prajm, na prajna ghana, na prajm n

prajam.
I am neither the subject, nor the subject, I am the substratum of the subject and object. And
therefore arra kraa pra aha.
Here prahadhi is to be split as pra, aha, aadhi; and the word aha should be
understood as ahakrah. dhi means etc.; everything else you can include. All these are
asad; asad means mithya. Mithya from what stand point. Very very careful. Dream is mithya
only from waker's standpoint. Dream for the dreamer is real, because for every dream
problem, he has to make use of the dream remedy alone. Therefore, we can never say, dream
is unreal in the absolute sense; dream is unreal from the standpoint of the waker. Similarly,
this world is real from the standpoint of the observer. But from the standpoint of
consciousness, this is also asat; mithya. Tasmt; therefore, tat tvam asi. So you are that
consciousness. And what is that consciousness beautiful description; repetition of the
previous verse, fourth line; I have explained. There You are that Consciousness which is
prantha; ever undisturbed. Amala, ever pure; advaya, ever non-dual; param, ever
absolute. Absolute means I explained in the last class. That which is beyond all the pairs of
opposite is called param and which is known in the stra as Brahma, the infinite one. So that
infinite Brahman you are.
Continuing.

|

||||
yatra bhrnty kalpita tadvivk
tattanmtra naiva tasmdvibhinnam |
svapn naa svapnaviva vicitra
svasmdbhinna kinnu dra prabdh ||253||
So this is the last verse of Mahvkya vicra. So akarcrya points out here: yathra
bhrandtya kalpitam tat vivk, tat tan mthram bhavathi. So here the method of vdnta is
talked about. Vdnta does not directly negate the world. It uses the method of adyaropa-
apavda nyya. I have talked about this before. First accept the world, because negation of
the world is not that easy. And even great philosophers do not accept the negation of the
world, because it is not that easy. On the other hand, if the teacher goes on negating the
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world, the student instead of negating the world, he will negate what: the teacher. You
please go away, he will say to the teacher. So therefore the teacher knows.
And therefore what do you do, initially at the adyropa time, the world is to be accepted, like
accepting the pot in the first stage.
And in the next stage, I introduce Brahman as the second entity. Only if I negate this world,
student may, what you call, resist. He will not resist if I add one more: God. I should have
properties. If I am going to add, I do not mind. Do not take away what I have. Therefore
what does advaitin do? In addition to the world, he introduces Lord or Brahman. It is like
introducing the clay in addition to pot.
And when we introduce the clay, then the student is with a strong notion; that there are now
two things; clay which the teacher has introduced, and the pot which I am attached to all the
time.
And the teacher also temporarily accepts these two. Even though in teacher's mind,
advaitam alone is there; but he comes down to the level of the student; and temporarily
accepts the duality in the form of clay and pot. World and Brahman; krya and kraa. And
accepting the duality, the teacher says: May you do a vivka of Brahman and the world.
Vivka means what: this discriminative study. Intense study. Scrutinisation of these two
which is called tma antma vivka. Dha-dehi vivka, jagath-brahma vivka. Thus I will say,
we have got two things now. One is called clay. Another is called pot.
And our orientation is what: as many words are there; so many objects must be there. It is
our orientation. So when you take an inventory of things that you have, in the note book you
have got seven items. What do you say. You do not say seven names are there; you say
seven things are objects.
And here also, we have got God and World; two words are there; therefore two objects you
can say. tma and antma; consciousness and matter; two are there, isn't it. So then on
enquiry, what happens. I will come to know that clay and pot are two words, there is no
substance called pot separate from clay; then pot loses its substantiality. On enquiry, pot
loses its substantiality. It becomes vcrambana vikhra nmadya mthra, it is the
word used for the sake of transaction. So it has got a transactional reality; it is not a
substance at all.
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And once I know pot is not a substance; I do not want to count pot as No.2, because I am
counting the substance. While counting the substance, non-substance should not be
counted and therefore what happens; pot gets discounted. Discounted means; mithya.
From that you can understand that all the discounts you get; they are all mithya only! So
increase the price and give discount and you are so happy; millennium discount, they will
say. So therefore the very word discount means what: cannot count it; it is mithya.
So now you started with what pot. At the time clay was never there in your mind. But you
ended up with what: clay. And you have dismissed what: Pot. Similarly, we accept the world;
introduce Brahman, hold on to Brahman, and make the world, non-substantial. And that
Brahman is myself; therefore I am the only one which is worth counting. I means not this
body; not this mind, not this intellect; I the consciousness alone is count worthy; worthy of
counting; all others are discounts. The whole world is a discount given by the Lord.
Now look at this. Yatra bhrnty kalpitam. Suppose there are two things; one is satyam and
the another is mithya. Like clay and pot; like rope and snake; like waker and dream. Suppose
there are two things; one is sathyam and the other is bhrnty kalpitam. Yathra refers to the
adhina. So adhine bhrnty kalpitam tat vivk. When you sort out this pair; which
pair; sathya-mithya pair when you sort out, vivksathi.
What will happen? tat tan mthram; that adhina alone remains bhrnty kalpitam, will
be discounted. Exactly like what dream. In dream whatever I see, after vivka, I do not take
into account. If I have earned Rs.1 lakh in dream, I cannot take even a single paise why
because, there is no dream other than the waker. tat tan mthram means what adhina
asthi; adhina vyatiriktha adyastham nsti.
And when we say nsti what do we mean; we do not negate the experience; the advitin's
negation is very peculiar negation. When we negate the world; we do not negate the
experience of the world. Many philosophers have misunderstood advaita, thinking that we
are negating the experience of the world. And they ask the question, after negating the
world, why are you teaching Vdnta. Because to teach vdnta, you have to see minimum
some students. So therefore, jagat prathiti na niadyath; jagatha svaya satta
niadyath. The factuality, the substantiality of the world is negated; but not the experience
or the experientiability of the world. Exactly like when I say, I negate the Sunrise; I am not
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negating the experience of Sunrise; even after negating sunrise, sun will rise, experientially
for me. So negation is in terms of wisdom. not in terms of experience.
So therefore tat tan mthram; tasmt vibhinnim viva nsti. There is no world separate
from. So here it is not world; generally. There is no adhyastam kalpita vasthu other than the
adhina.
So here in the first two lines, akarcrya is generallising; there is no kalpita vastu, separate
from adhina. Later we have to apply this general rule to any particular thing, including
the universe. So therefore tasmt, other than the adhina, vibhinnim vasthu, a separate
entity is not there.
And what is the example. Vichithram svapna viva svapne. So the svapna viva, the
dream universe, which is seen in dream, which is experienced in dream, is naam. Naam
means what is lost, is gone. When; prabdh; on waking. So prabdh sati, svapn dram
svapna visvam naam bhavathi. On waking, the dream world disappears. What type of
dream world, vicitram dream world, which is as wonderful as this jgrat prapaja. There also
abda spara rpa rasa gandha. There also all the transactions; there also music; there also
dance; there is also working; there is also salary; there is also children, grand children. In fact,
whatever you experience here, you experience that. And not only that, that is capable of
giving joy also. Please say: Svmiji I saw Venkitachalapathy in dream. They are so happy.
They do not say that dream Venkitachalapathy. No. Even in dream, if I see the Lord, I am
certainly happy, which means the dream is capable of giving sukha, dukha also.
But in spite of all this, I discount the dream as mithya. And what is the reason, why do I say,
it is mithya; prabdh svasmdbhinna kinnu dra. On waking, do you see the dream
world, as separate from you; having an existence independent of you. You do not see. That
is why, if you are rescuing someone who has fallen into the well and in the process of
rescuing, you woke up. Then do you sit and worry that I did not rescue that person fully.
What would have happened to him. What would have happened to him. We go to dream
again and again rescue that person; if you close your eyes for that purpose, another dream
may come. So you cannot get back to the person again, you need not get back to the person
again, because you know that he does not exist separately. The same thing is yas skt
kurute prabdha amaye svtmana mvadvyaya. But only one difference, you will have to
note here. Because as I have said, whenever we give an example, between the example and
the original; there are certainly common features, that is why we are giving it as an example.
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But remember between the example and the original there are many uncommon features
also. You should never apply the example with regard to the uncommon feature. This is the
mistake done by several philosophers, when they argue against advaitha. Every one of the
example, they take; and they choose very meticulously what: the uncommon features. They
use all their intelligence to use the uncommon features and ask, this is like this? What should
we do; just laugh and keep quiet.
So what is the difference between the dream example and this. We said Brahman jna is
also another form of waking up. Dream is falsified when you wake up once; and the waking
is falsified when you wake up the second time, which is called wisdom.
What is the difference here. Very important difference. When you wake up from dream,
dream is falsified and the dream experience also goes away. After waking up, you no more
see the dream; dream is falsified and dream experience also disappears.
But in the second waking up; in Brahma jna; this world is falsified; but the experience of
the world does not disappear; the experience of the world continues with regard to the
continuity of the experience; dream example will not suit. Dream example is only to
understand this much; what is what; both are falsified.
And if you want to know about the continuity of the experience, I will change the example.
We will drop that; so oh ho; you are coming from there; I will come from this side.
So therefore what is the example. I have got sun rise example, wherein even after knowing
that sun does not rise, I continue to have the prathti. Even after knowing that the earth is
round, what is my experience; it is flat. Even after knowing earth is moving very fast; my
experience is what: earth is stationary.
So therefore, a particular experience can continue, even after gaining the knowledge against
it; there is no harm. Similarly dvaita prathti continues, even after advaita jna. But one
consolation is: dvaita prathti; prathti means experience, cannot disturb advaitha jna.
Sunrise experience does not disturb my knowledge that sun does not rise. Or else what will
happen? Sun rise experience disturbs, I should not see; I will not see; I know that the sun
does not rise; if I watch the sunrise my knowledge would be disturbed. Remember,
knowledge cannot be disturbed by a different experience. The scientists know that this is
non-tangible energy. What is the whole world; it is nothing but non-tangible energy. But
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what do we experience: tangible matter. Experience of tangible matter does not disturb the
knowledge that every thing is nothing but non-tangible energy. Why because my knowledge
of science is so thorough.
So thus, experience will continue with regard to this, dream experience should not be
extended. That is why we have got two words; sdharmya and vaidharmya; between the
example and the original; there are always sdharmya; sdharmyas means what: common
features; vaidharmya; means what; uncommon features. Never look for the uncommon;
always look for the common features. Why, because that is the function of the example. That
is the function of the example.
Therefore he says: prabdhe sati; on waking up the dream disappears, and the dream does
not exist separate from me.
So therefore what is the vdantik teaching now. The essence of vdantik teaching in the
simplest form is I am the only reality and everything else other than Me has got a lesser
order of reality.
And the greatest advantage of this is what. Everything of lesser order of reality is available
for my experience; i can see clearly; it is a free channel; Bhagavn has got free channel; two
channels; like DD 1, DD 2; Bhagavn has given this wonderful experience of the world; but
since the world is of a lesser order of reality; I experience the world; but the world cannot
touch me. Which me, not body-me; cannot touch me, the tma-Me.
Therefore experience and simultaneously be free also; like watching a movie; like watching a
TV programme; you know after all it is nothing but light and shades; you can switch off also.
Therefore aha satyam jagan mithya, tasmt aha nitya muktha asmi. This is the essence
of vdantik teaching, which akarcrya concludes in this verse No.253. In fact, the
vdantik teaching is over with this verse.
Now we are going to enter a totally different aspect in the vdnta sdana from the
following verse onwards. We will read.
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||||
jtintikulagtradrga
brahma tattvamasi bhvaytmani ||254||
So the 253rd verse, akarcrya has completed the vdantik teaching. In fact this process is
called ravaam. And if a person does this ravaam properly, under the proper guidance of
a competent crya, the ravaam is capable of giving the clear knowledge aha brahma
asmi. In fact, jna is over.
And what type of jna? Not parka jna; the knowledge is aparka jna; because
parka jna is indirect knowledge of a remote object. parka jna is indirect
knowledge of a remote object. the Upaiad has talked about Brahman; in what way; how far
it is; Brahman is in how much distance? Brahma tattvamasi prantamamala; the upaiad
has never presented Brahman as a remote object. Therefore there is no question of indirect
knowledge of Brahman; Brahman is intimately available as ever-evident-consciousness.
Therefore Brahma jna is parkam or aparkam? It is aparka jna. Because
Brahman is evident when? If I ask Brahman is evident when; what should you do; do not
answer; you ask a counter question; tell me Brahman is not evident? when? Jgrat svapna
suiptiu sphutathara yaamvith vrijrimbhate. And therefore if jna is clearly received; it is
aparka jna. And if aparka jna is clearly received, a student will never ask for
Brahman experience.
Any student who asks for Brahman experience has not listened properly. Because the very
teaching is what: Brahman is not experienced as the end-product of your effort. If I have to
experience that, that experience is the result of my sensory operation. I have to turn my
head; I have to see through my eyes; my eyes should work; so it is the end product of an
operation. Every other experience is an end-product of an operation. There is only one
experience, which is not an end product of an operation. You know what: the consciousness.
Consciousness is one thing which is experienced all the time, without requiring a particular
operation; and the ruti is revealing that ever-evident-consciousness as Brahman; then where
is the question of struggling or working for Brahma anubhava.
Therefore any attempt for Brahmnubhava indicates inadequacy of ravaam. Any attempt
for Brahmnubhava only indicates the inadequacy of ravaam. If any student asks, how to
experience Brahman. What will the teacher say: go on coming to the class. He will answer this
way. Diplomatic answer. And how long he will say: until the student does not ask that
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question. Thereafter the student also will not ask and the teacher also will not speak. They
both will know. So therefore, there is no question of Brahma anubhava; brahma jna is
attained by ravaam; and that Brahma jna is what: the ever evident consciousness-I is
am Brahman.
Now what: Now what. One has to say Pramada and get up and go? So, why are
continuing to sit? OK. For this Brahma jna, stra promises certain phalam. For this
Brahma jna, stra promises certain phalams; which together is called jvan mukti. And
this jvan mukthi or jna phalam is presented in the stra as:
|
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|
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ya sarvatrnabhisnhastattatprpya ubhubham |
nbhinandati na dvi tasya praj pratihit ||2- 57||
Freedom from attachment, freedom from hatred; freedom from jealousy; freedom from
anger; sense of fulfilment; sense of contentment; all these are pointed out. There are some
people who discover the jna phalam simultaneously with jna. There are some students
who discover the jna phalam. What is that jna phalam; freedom from rga, dva, fear
etc. sense of contentment, etc. They discover the jna phalam also simultaneously with
jna. but there are some students who discover the jna; but the jna phalams
seems to elude them.
That means what: They claim and they seem to understand the teaching very well, but they
say: Nimmadi is not found. So I do not feel, I do not experience the jna phalam. So if a
student does not experience jna phalam, then there is some obstacle; a gap between
jna and jna phala anubhava. There is a gap between jna and jna phala
anubhava.
So what is required now therefore? One has to gain the jna phala anubhava; how? By
removing the obstacles which stand in between jna and jna phala anubhava.
And the rest of the vivkacmai deals with the obstacle removal for jna phala
anubhava. Not for Brahma anubhava; very careful. The following portion is not a means for
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Brahma anubhava; there is no question of Brahma anubhava, but the following portion is an
exercise for removing the obstacle for the sake of jna phala anubhava.
And the obstacles are at two levels. One is at the intellectual level itself and the other is at
the psychological, emotional level; both types of obstacles have to be removed if the jna
phalam has to be enjoyed. That is going to be the topic. The details of which we will see in
the next class.
Hari Om.
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091. Verse 254
|

||||
jtintikulagtradrga
In the last class, I pointed out that the Vdantik teaching is over with verse No.253. And the
study of these verses is vdnta vicra; otherwise called ravaam. And through ravaam or
vdnta vicra itself a person can get aparka jna and a person should get aparka
jna. Because mahvkya reveals Brahman as the most intimate thing in my life; that
being the very consciousness itself.
And after hearing mahvkyam; I can never think Brahman as an object away from me. If I
think Brahman is an object away from me, it only means I have not heard the Mahvkyam
as it should be heard. If a person hears the mahvkyam properly, Vidyranya Svmi says in
his Pajadai: Sarvathra mahvkya vicrath aparka jna.
And if the aparka jna of Brahman happens through this study, thereafter one will not
work for Brahma anubhava separately; because the aparka jna means; knowing
Brahman as the ever evident consciousness. It is ever experienced consciousness. In fact,
everything else is experienced because of the ever-experienced consciousness, which
consciousness is called Brahman. And therefore a person who has received aparka jna
will never look forward to Brahma anubhava separately. But that person can look for another
anubhava, I said; which is not Brahma anubhava, but Brahma jna phala anubhava. The
experience of the benefit of Brahma Jna, which is in the form of anthi, pratha, trpti,
abhaya, positively. And also freedom from rga-dva, kma-krdha, lobha-mha; these
are mental states, which are not jna, but which are the result of jna. nti
anubhava is not Brahma anubhava; nti anubhava is Brahma jna phala anubhava.
And how do I work for Brahma jna phala anubhava. I said in the last class, that, whatever is
the obstacle for the experience of Brahma jna phalam, those obstacles I remove, like
opening the tap. When there is water in the water tank, and when the pipeline is there; the
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water should flow down through the tap. In fact, it is a natural thing because water naturally
flows by the law of gravitation; I need not request the water to flow. But if the water does not
flow through the tap, what is the problem. There is an obstacle in the tap; once I turn the
knob, turn the tap; I am not producing the water; I am not even forcing the water down; I am
not even pushing the water; the pushing is already there by the law of gravitation; I need not
produce the water; I need not push down the water. What is my job; just remove the
obstacle, the natural flow will be there.
Similarly here also, what we require is the removal of the obstacle; then the jna will
naturally express in the form of nti, trpti, prata etc. and therefore after vdnta vicra;
all our sdhans are in the form of obstacles removal. We are not producing a new
knowledge; we are not producing a new mystic experience; we are only removing an
obstacle; by which we get nti anubhava. And nti anubhava is not a mystic experience;
it is something we already know. Only thing is our nti, our present peace comes in pieces.
So nti is not unknown to us; abhaya is not unknown to us; but we want to enjoy them,
as an enduring fulfilment. tmanva tmana tua; when I look at myself I can say happily,
boldly, I am full and complete; I do not lack anything in life. Kurai ondrum illai; they sing you
know. It should not remain at the level of music; it should come from the heart, I have no
kurai.
Now the next question is what are the obstacles? And as I said in the last class, the obstacles
are at two levels:
one is the obstacle at the intellectual level. Rational level. Because of which I am not
convinced of the vdantik teaching itself; problem in that itself. I am not convinced of the
vdantik teaching, consisting of the three essential teaching: Brahma satyam; jagan mithya,
jv Brahaimva na para. I am not convinced of the teaching, because intellect raises many
questions. It is purely an intellectual problem.
And if the obstacle is intellectual, you cannot the problems sitting in meditation, becuase
while sitting in meditation, the intellect does not sort out its problems. So if the problem is
intellectual, we have to remove the problem intellectually only and therefore begins
mananam which is defending the advaitic teaching against the all the prva paks or
objections raised by the intellect. I should ask the intellect why you are not convinced tell
me. You put any number of questions; any number of obstacles, I will answer. And that is
why we have got a series of textbooks called siddhi granths, which are exclusively meant for
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defending the teaching, against not only the regular intellect; but also other systems of
philosophy. In Brahma Stra, a particular chapter is exclusively dedicated for defending the
teaching. The chapter is called avirodha adhyaya. Avirodha adhyaya means what: establishing
that this teaching does not go against our perceptual knowledge, this teaching does not go
against all logic; this teaching does not go against science; this teaching does not go against
ruti; smrti, ithihsa, pura. This is required for whom: only those people who are not
convinced of the advaitic teaching.
For conviction, meditation is not solution; for conviction, reasoning is the solution.
Therefore, the Upaiads says, srothavya, manthavya. Mananam Akartvyam; reasoning
should be done, because intellect knows only one language. And what is that only the
language of reasoning.
Tarka pradhana the intellect is: So therefore mananna, intellectual ostacle removal. That
mananam part is not given in the Vivkacmai. Because it is taken for granted that our
students do not have any problem with regard to conviction.
In fact many students tell, when we go on raising questions in some classes, Svmiji we are
convinced, why are you raising further questions. So therefore conviction is there for many
people; and therefore akarcrya does not deal with that and also because
Vivkacmai is considered to be a beginner's grantha.
And therefore too much of reasoning if you enter into, the student may run away. So this is
intellectual obstacle removal by mananam.
Then comes another obstacle which is psychological or emotional obstacle. Everybody need
not have the same obstacle. Some people have both; that is a different matter. And some
people say: Svmiji intellectually I am convinced; but I am miserable in life. I am so convinced
that I can teach Vdnta to others; but I get down and sit and cry: see how my life has
become like this. In fact by my teaching others get liberated. And I continue to be bound. So
many problems internal.
So this is a totally different type of problem. Emotional or psychological problem. And

therefore we have to remove that obstacle not by logic. So when a person is emotionally
upset, do not use reasoning. When a person has lost some near and dear one, and so upset,
or you know in the airport, after hijacking, you go and talk to the person, that law of karma
1095
will work; and every union will have separation; all these are logical; but if you go near them
and talk like this, you will get a solid beating. When a person is emotionally upset, never use
reasoning. That is the most unreasonable approach; to use reason because emotional
problem belong to a different level. We have to sympathise with that person and if possible,
shed a few tears along with the other person. Snigdajana samvibhaktham khalu
sahyavdanam bhavathi. Kalid tells that when a person is upset, you also share the
grieve. Therefore emotional problems belongs to a different level. Mananam is not the
solution; the solution is nidhidhysanam. Nidhidhysanam is the solution, when a person has
psychological problems and nidhidhysanam is not meant for Brahma jna, mind you;
nidhidhysanam is not meant for Brahma anubhava; let it be very clear. Nidhidyaanam is
only for removal of the psychological obstacles; the removal of which obstacles will bring in
not jna or brahma anubhava; but the removal of the obstacle will bring in what; Brahma
jna phala anubhava. nti, trpti, prata, abhaya. Remember this is the benefit.
Now the question is what should be the nature of nidhidhysanam. What should be the
nature of nidhidhysanam, is the question. The answer will depend upon the nature of
obstacle. What do you mean by psychological obstacle or emotional obstacle. And you will
be surprised, if you try to know what is the psychological obstacle, really speaking, the
emotional or psychological obstacle is nothing but the lack of sdhan catuaya sapatti.
He has entered the Vdnta through backdoor; because stra says: vdnta will bless a
person only if he has passed the entrance examination, consisting of four papers: you know
the entrance examination, consisting of four papers: vivka, vairgya, amdi aka
sapatti , mumukutva.
One student was attending my Brahma Stra class: and one day after attending many
classes; he was coming and asking me, Svmiji, you are repeatedly telling Skma arra;
what is that? Then I said generally I take an introductory text book called Tatva Bdham,
have you heard that. Then he said: What is Tatva Bdham. A person does not come through
the proper route, then it is like constructing a building without a foundation; the building
cannot be constructed, and even if it is constructed, it will not be strong enough.
And that is why, akarcrya really does not deal with Nidhidhysanam very much in his
Gt, Upaiad, Brahmastra Bhya. akarcrya does not deal with nidhidhysanam
because, in akarcrya's mind, nidhidhysanam is not at all required for a person, if he
comes through the regular path; sdhan catuaya sapatti a person has; ravaam, and
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maximum mananam, is more than enough. Nidhidhysanam is not compulsory; not required.
But when Sdhan Catuaya sapatti is lacking; physiological problems will obstruct; not
knowledge, it will obstruct what: jna phala anubhava, it will obstruct and therefore what
should Nidhidhysanam consist of: acquiring the sdhan catuaya sapatti , which I did
not acquire before.
And in sdhan catuaya sapatti also, the most important part is kamdi aka sapatti. If
any one of you ask what is kamdi aka sapatti, again it means the similar problem. You
have not come step by step. I am not going to deal with that here now. Let us assume, we
have learnt all those things. In Vkya vrtti, akarcrya says: if Vdnta ravaam does not
bless a person, let him concentrate on sdhan catuaya sapatti ; especially kamdi aka
sapatti and listen a second time.

aha brahmtivkyrthabdh yvaddrhbhavt |
amdisahitastvadabhyascchravadikam || 49||
In fact, repeated ravaam is enough; concentrating on sdhan catuaya sapatti ; then

the very study will give both jna as well as jna phalam. Therefore the focus is on what:
removal of the obstacle and what do you mean by removal of obstacle. Making sure that
sdhan catuya sapatti is there.
Ok. Now the next problem is: the lack of sdhan catuaya sapatti varies from individual
to individual. It is not uniform and therefore I cannot present the solution also uniformly. For
some people sdhan catuya sapatti is zero; for some other people, they have got
moderately vivka, vairgya, mdi aka sapatti hi. Or to put in another language, for
some people physiological problems are serious. For some people, they are not so serious.
And therefore, the method of nidhidhysanam will depend upon the seriousness of the
problem. The method of nidhidhysanam will depend upon the seriousness of rga,
seriousness of dva, seriousness of bhaya; seriousness of anger; seriousness of all these
things.
And therefore, nidhidhysanam also can be in two different ways depending upon the
intensity of the psychological problem like during a disease. When the patients go to a
doctor, the doctor does not deal with all patients uniformly. Imagine they go to a doctor,
heart specialist. The doctor checks up and says: OK, you do not have any problem; high BP;
cholesterol or whatever it is; therefore do some walking and then take care of your diet; do
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not take too much of coconut oil; too much of ghee etc. Do some exercise; and take the
tablets also perhaps; You can go back. Certain pathys; dos and do nots are given and he is
asked to be careful about the health. So be alert and follow certain dos and do nots; you can
leave. Here the case is what: minor only and therefore this is enough.
For some people, after checking the heart, threadmill test, this test and that test, etc. then he
says you have to go through angiogram also; and then he says you have to get immediately
admitted in the hospital. So there the treatment is more intense; the problem is more
intense. And in fact, in hospitals are there are two: I C U; and ordinary. Why it is called I C U.
Because the doctor says: I see you constantly. Watching always. I see you, I see you, and
then I not need not so often, therefore go to the general ward. Thereafter I need not see you
at all; therefore discharge.
In the same way, if our problems are only milder, nidhidhysanam consists of only alert
living; what do you mean alert living. Do not lose sight of the essential vdantik teaching. In
and through the transactions, be aware of this teaching. In the back of your mind, this
teaching should be there; manbuddhi ahakra cittani nha; nacha srothra jihve; the life
will have ups and downs; some yga and viyga are natural; body has got six vikhrs; asthi,
jyaye, vardhate, vipariamathe, apakiyathe, vinasyathi; when you see the first grey hair; and
when you get shock, apakiyathe word should come to your mind. So whenever there is a
possibility of a samsric reaction, then the teaching must come, if not remove the reaction at
least, dilute the reaction.
Therefore alert life is a form of nidhidhysanam. Being in touch with stra. Either by
reading; or by writing; or by sharing; or by repeated ravaam. again and again ravaam; or
again and again reading; that is also a form of nidhidhysanam; stra anusandhna.
That is why akarcrya said: abhyst ravadhikam gauna puyna ravaam kuryat;
Again, again and again you hear. Thus repeated ravaam is a form of nidhidhysanam. and
being alert during the transaction is a form of nidhidhysanam; and then satsaga, that is
association with people who are in this field; either they are sdakas or they are siddhs,
jnis themselves. Satsaga; association. These all are forms of nidhidhysanam, together
we call it Brahmbhyasa. Brahmbhyasa.
Tat cintnam, tat kathanam, annya tat prabhdhana; va mva parathvam ca

Brahmbhyasa vidhur bhud; And what is the uniqueness of Brahmbhyasa. It does not
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require sitting in one place; you can continue every activity of yours as before; the only thing
is what: observe these rules. What is that. Being in touch with stra, being alert during
transactions, and also being in contact with the people who are in this line. And if this is
observed, one can attain Brahmajn phalam.
And therefore this one should try, if psychological problems are there as obstacles. And
suppose the problem is still more serious, it is a psychiatric case you may take, those require
therapy type of treatment; there is a strong wound in the mind, my son left me, or daughter
did not like that; or father did not like that; these can create serious problems; and casual
treatment, i.e. OPD is not sufficient; it requires that; admittance; I C U.
This is form of nidhidhysanam, which we call Mannigraha rpa nidhidhysanam, wherein

a person should sit in one place and drop all other activities and concentrate on the mind
and the thought; the pattern of thinking which particular thought is nagging me; disturbing
me; hurting me; I have to do that; which is called Mannigraha rpanidhidhyasana, which is
sitting meditation.
And for this Mannigraha rpa nidhidhysanam alone, we make use of the aanga yga;
that is, dhraa, dhyna, samdhi of aanga yga. We apply or employ for ICU cases; ICU
cases means what; serious problems, we have to practice dhraa, dhyna, samdhi abhysa,
which is given in aanga yga. That method is adopted for practising this Mannigraha.
And this Mannigraha rpa dhynam alone we find in the sixth chapter of the Gt, wherein
Krishna says amamkya siro grevam dhrayan acalam sthirah. Sit in proper posture, keep
your body, neck and head erect and close your eyes properly; properly means what; so you
have look at the tip of the nose, etc. and then very carefully withdraw from all the external
world, then you have to focus on Aha Brahmsmi which you have studied in the class.
Nothing new; whatever you have learned; and focus on that and forget all other things, that I
am father you drop, I am mother, you drop. In fact whichever role disturbs you most. If you
are upset more as a father, then focus on that. If you are upset as a mother, focus on that. If
you are brother or employer, focus on that and see that is mithya; that is kathai. These are
all stories, and karma which has to do with my real personality; because I am not, na mtha,
na pita, na bandhu, na mithram, na guruho na iya. How can I be obsessed with these
particular incidental roles; I see the mithyatvam of that particular role and then I invoke the
satyatvam of my svarpam; tma svarpam; and I dwell on that, not for a second, minutes
together; I say my fatherhood is mithya; my tmatvam is satyam.
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This is called Mannigraha rpa nidhidhysanam, dealt with in the sixth chapter of the Gt,
and also in Mndkya Krika, 3rd chapter towards the end, Gaudapdcrya deals with
Mannigraha for serious psychological problems. This is not a compulsory sdhan for all
the people.
This is for whom. By Brahmbhyasa nidhidhysanam; are you able to follow, Brahmbhyasa
nidhidhysanam means what: being alert; being in touch with stra, and having satsaga; if
this itself does not help, then, one has to concentrate on Mannigraha rpa nidhidyaana
and Vivkacmai following portion is going to focus on Mannigraha rpa
nidhidyaanam, very elaborately, which is not done, generally in the other text books. But in
Vivkacmai, akarcry concentrates on Mannigraha rpa nidhidhysanam.
Dhraa, dhyna, samdhi rpa nidhidhysanam. And dhraa dhyna samdhi; these three
put together is called tma samyama.
According to Pathanjali's language; these three put together is called tma samyama. Traya
ekathra samyama is Pathanjali Stram. Traya means what: dhraa, dhyna samdhi;
ekathra means put together, is called samyama. That is why the sixth chapter of the Gt is
called alternatively as tma samyama yga also.
And what you should remember is. This is not presented as compulsory sdhana for all; if
ravaam and afterwards mananam and if the Brahmbhysa, the general alertness, if all
these things do not help, then, in addition to that, one has to practice manonigraha also.
That is why Gaudapada says:
Manas nigraha yatham abhyam sarva dehinm; dukha kaya prabdasca avi kayaya
ntirva ca.
For some people nti depends upon this man nigraha practice. And commenting upon
those verses, akarcrya clearly presents, this is not a compulsory sdhana for all the
people; this is only for those who have not got the knowledge very clearly and who have got
these problems.
Therefore from verse No.254 to verse No.417; how elaborate you can see, 254 to 417; is for
serious psychological cases; ICU nidhidhyasana; intensive care unit nidhidhyasana. And
whether I need it or not, who should decide. Whether I need it or not, I have to decide. As
far as guru is concerned, his advice is what: If after talking so much, if it is not enough, do
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that. If the iya feels that the teaching really blesses by this much, then this Mannigraha
rpa nidhidhysanam is not required. This is the topic.
Now the following 10 verses have got the uniform fourth line; ;
brahma tattvamasi bhvaytmani. It is a beautiful section. Svmi Chinmaynanda's favourite

section and the tune also is His tune; he likes this tune.
So the first three lines defines Brahman. So Brahman is dash dash dash given in the first
three lines in every slka. And then akarcrya says: Tat Tvam Asi. This wonderful
Brahman, which is sorrowless; which does not have any problem; Na me dva rgau; na me
lobha mhau; Mado naiva me naiva mtsarya bhvaha.
Suppose a person says: I am Brahman, but my problem is fear: you can see how he is
confused. When he says I am Brahman; he is very clear about the meaning of the word I; but
when he says I have fear, the meaning of the word I, is different. I am Brahman when you, I
means what: stla skma kraa arrat vyathiriktha caitanya. I have got fear when you
say, I has then gone quietly to what: what arra; skma arra.
That is the biggest confusion is the sliding between tma and antma. For some time when
you are saying I, you are meaning the tma; then for some time you mean the antma when
you say I. This is the confusion.
Therefore akarcrya says: why are you kozhappifying. why are you confusing yourselves.
Tat Tvam Asi. You are that witness of all these things. And you are not able to be steady in
this without slipping down; bhvaya. Bhvaya means, dwell upon this until it sinks into your
personality; until you are soaked; like the pickle; the pickle has to remain in that liquid for
what purpose; it is in its name itself: ruki . So ruki, the pickle is doing what:
nidhidhysanam. And then you take it out and bite any part, that liquid you can get. And
therefore, this dwelling is called bhvanam; man nigraha; dhynam, vdantik meditation;
etc. Bhvaya. May you dwell.
And you have dwell on what: the very teaching; and both part of teaching is very important.
I am caitanya also is important. In fact more important than I am caitanya, is I am not the
body; I am not the mind; I am not the kraa arra; and all of them are mithya; non-
substantial entity; jagan mithyatvam should be meditated more than aha satyatvam.
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Because all our worries are because of one mithya aspect or another mithya aspect. Any
worry, any anger, any jealousy; any hatred is directed towards one mithya object or other.
Aja sarva anusmrutha, jtham naiva thu payati. Gaudapda beautifully says that one
should not see the world at all; see the world at all means what: it is as good as not there.
Just as the table is not there, when I focus on what: focus on the wood.
So bhvaya. And dwell where; tmani; tmani means in the mind; tmaa here means
anthakraam or mind, because dwelling upon the teaching is a form of thought process
only. How do you dwell upon something. I tell you please dwell upon your Badrinth visit.
What do you do? You entertain thoughts which are dealing with Badrinth. That is mental
dwelling and therefore Bhvanam means vrtti; Bhvanam is vrtti prav; vrtti means thought
flow; bhvanam is thought flow and thought flow takes place; Where. In the mind or tma;
amma amma, tma thought ? So tma does not have thoughts; mind
alone has thoughts. Therefore bhvanam means thought flow occurring in the mind.
Therefore vdantik meditation requires mind; do not transcend the mind; keep the mind.
And do not stop the thoughts; entertain thoughts; stopping the thought is yga form of
meditation; which we do not approve of. akarcrya clearly tells: ygi c meditation has to
culminate in cessation of thought; vdantik meditation does not culminate in the cessation
of thought; vdantik meditation is the flow of vdantik thoughts alone.
And this flow itself is graded as dhraa, dhyna samdhi. In dhraa, I entertain the
vdantik thought, man buddhya ahakra cittni nha. So that bringing the mind to the
vdantik field is dhraa, and then trying to continue that flow is called dhynam.
And how do I continue the flow; not allowing the other thoughts to interrupt. Vijtya
pratyaya anantharita sajthya pratyaya prav. Similar thought flow, unobstructed by
dissimilar thought. When I say I am uddah, nithya, buddha, mukta etc. and also a
pauper also. Nithya, uddha, muktha, buddha; all in one level but when you say pauper, you
have come to somewhere else. So you need not have the same thought. You should have
only similar thought; nithya thought can be changed to shudda; udda can be changed to
asagah; asagha can be changed to pra; pra can be changed to adhianam, which can
be changed to satyam. Thoughts can change; but all should be centred on tma. If antma
vrtti comes, it becomes vijtya vrtti.
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And this flow is called dhynam; and then if that flow becomes effortless. I do not have to
use my will and effort. It is observed in that, wherein distraction becomes impossible. We
use an expression in general parlance: you are lost in thought. What it means; When you
say: Food is ready; come. He does not come at all; or you say: I am calling only You; he does
not respond at all. So then we say what: you are lost in thought. Lost in thought means
what: you yourselves have merged; you yourselves in the object of your thoughts. But
generally we are lost in thought means worry. In vdnta also, samdhi is nothing but being
lost in this vdantik thought is called absorption or samdhi. It is not unknown to us. We all
have gone through the dhraa, dhyna samdhi; in antma viaya.
When you watch cricket, the last ball and the last person and two runs are there for victory;
and India against Pakisthan. Every cricket fan experiences samdhi. He does not know what
is happenning. You are absorbed. In that time, if any one calls him, he gets angry. Samdhi
is not unknown. So this dhraa dhyna samdhi abhysa, otherwise called tma samyamya;
otherwise called mannigraha is here prescribed as what: tmani bhvaya. May you
practise this.
And what is the nature of Brahman. As I said, every slka defines Brahman in the first three
lines. jtintikulagtradraga; I am not going to elaborate on this because this is only
reminding what has been already taught in the first 253 verses. So Brahman or tma is free
from jti, Brhmaa katriya vaia udra belongs to tma or arra; the jti is only for the
body only you know; even skma arra does not have jaati; what to talk of tma.
Then nti; nti means dharma-adharma. Because dharma and adharma belongs to the akart
ahakra; because dharma is proper action; adharma is improper action; proper and
improper action belongs to whom: the actor akart, Brahman is what: aakart; therefore
anyatra dharmth anyathra adharmth, Nti is not there.
Then Kula, kula means family. Brahman family. Sr. Brahman, Jr. Brahman is it there; No. it
is not there. There is no family for Brahman.
Then Gtra; this person is always having the habit of telling the abhivdhaye; other people
do not know what is the Gtra and all those things; so those who are used to Gtra, etc.
and if they see anyone now, that is reflection action; the hands will go near the head and
then they do namaskrams; even now, what is happening. abhivdhaye, ngirasa,
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ambarika, ... this gtra; this stra, Sarma namahm asmibh. This gtra identification is so
much.
So he says: gthra durakam; they are all far far away from Brahman. Nama rpa gua doa
varjitham. So you can understand, it is free from nma, free from rpa, name and form,
gua, and doa; Gua means what; virtues and doa means vices or negative attributes;
positive and negative attributes. So Brahman is good or bad; if anybody asks what to reply; it
is neither good nor bad. Gua doa varjitam; it is free from.
And da kla viaya ativarti; it is beyond, which transcends, ativarti, what: desha, kla and
viaya. Time, space and objects; It does not have da pariccda; kla pariccda and vastu
pariccda. And vasthu pariccda means attributewise limitation; all these three are not there;
that is Brahman.
And then do not admire that Brahman. Brahman is not for admiration. Tat Tvam Asi. I am
admiring you; do not look here and there; I am admiring you; own up that glory. Tat Tvam
Asi; you are that; drop all your complexes; you have got a few years; enjoy your glory; but
Svmiji I have knee pain; so remember, knee is not ni. So knee in English means knee. Tamil
ni means You. Knee is not ni. Therefore knee pain would be there; prrabdha. has to be
exhausted through some one. Let it be exhausted. So Tat Tvam Asi tmani bhvaya. Sit in a
place and dwell on this and enjoy this glory, so that during the day-do-day transaction also,
this will be there.
Hari Om.
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092. Verses 255 to 257
|

||||
jtintikulagtradrga
From this verse onwards, 254, the akarcrya begins the longest topic of Vivkacmai,
namely Nidhidhysanam. Nidhidhysanam is here called bhvana; tma or Brahma bhvana.
And in these 10 verses, the first three lines gives the definition of Brahman and May you
meditate upon that Brahman as yourselves.
And this is important because, in this alone we are breaking our orientation. It is very easy to
say Brahman is all-pervading. Without any conflict, very comfortably, very happily we will say
Brahman is all-pervading. But what is required is since Brahman is revealed as aha, I
should be able to say equally comfortably that I am all-pervading. Similarly Brahman is
eternal is easier. I am eternal; I am divisionless; I am relationless. Thus converting the third
person singular into first person singular is nidhidhysanam. When it is third person singular,
singular means it is one thing; when it is converted into first person singular, singular
because it is advaitam; there is no second thing. And therefore akarcrya repeats Tat
Brahma tvam asi. It is not enough that I repeat ten times, but you have to see this particular
fact.
Continuing.

|

||||
yatpara sakalavgagcara
gcara vimalabdhacakua |
uddhacidghanamandi vastu yad
The first three lines; Brahma yat param; Brahman is param; that which is beyond the empirical
world; that which is not a relative entity is param; the word param has got several meanings;
1105
another meaning is da, kla, vastu, pariccda nya; that which is without the three fold
limitation caused by time, space and attributes. For time-wise limitless, space-wise limitless;
attribute-wise limitless. That also is the meaning of the word param.
Sakala vg agcaram; it is beyond all description. Vg means either organ of speech or

words and agcaram means not accessible in words, indescribable.
Then the question is: if it is indescribable, why should the scriptures write so many words.
Scriptures are full of words alone, and the teacher is also going on conducting classes after
classes and you keep saying that it is indescribable. For that we answer; it is not directly
describable, but it can be indirectly communicated; saying without saying.
I have given you examples before. When there are two people standing, I ask one of them:
you please come with me; then the other person understands that I am not supposed to
come. Or you glorify one of them; this boy is very intelligent; the other boy is upset. Upset
for what; I have not said anything about that boy; I only said that this boy is intelligent. Why
should the other boy get upset? Because there is an unsaid idea; what is that; he is not so.
Similarly here also, Brahman can be communicated indirectly by negating the whole
objective universe; nti nti vachanai; nidha mukha pramna; the Upaiads negates
everything; then an intelligent student understand that what is left behind; it is called
Nidha avadhi.
After everything is negated, what remains unnegatably; so the unnegatable remainder is

Brahman; which I reveal without using words. And therefore it can only be indirectly
revealed; it cannot be directly revealed; therefore it is called abda agcara. So sakala vg
agcara.
gcara vimalabdhacakua. Even though it is not accessible to words, still when the
indirect description is given, an intelligent student will grasp the idea; because a dull student
requires a direct description, whereas an intelligent student will know the implication of the
description, and therefore he will be able to grasp the teaching and that is called jna
caku. Bdha caku means jna caku. The eye of wisdom.
And what is that wisdom. Aha Brahma asmi. I am that Brahman; for this eye of wisdom,
divya caku, bdha caku, which is vimala; vimala means pure; it is accessible to the
eye of clear knowledge or clear understanding. What do you mean by pure wisdom?
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What is purity of wisdom if you ask, the impurity in any knowledge is doubt and vagueness.
So doubt, error and vagueness. Error means what: wrong understanding is one type of
impurity; and another worse type of impurity is doubt or vaugeness; because several people
say several things; there is a vishia advaita interpretation of the same upaiad; there is a
dvaitic interpretation of the same upaiad; and of course there is advaitic interpretation and
I do not have the capacity to sort them out; and I have heard all those crya are great
cryas also; what to do; can I say all of them are right; I cannot say because they are
teaching diagonically opposite. Therefore there is no way of reconciliation also; certainly I
have to reject the others. And if I do not have the guts and power and intellectual honesty, I
should not have an emotional attachment to a system; then knowledge cannot take place.
The most important virtue of a student is freedom from emotional hang ups to a person, or
to a system or to a sapradya. We should be ruthless when it comes to knowledge.
Just because akarcrya has said I need not accept; just because Rmaanuja said that I
need not accept; I should be able to use my own discretion; and accept and reject others,
which is called uh pha vicakaatvam. The capacity to sort out. And if I do not have the
intellectual honesty, intellectual sharpness and I have an emotional attachment to all those
people also; then I will try to somehow connect: somehow connect; this is called tying the
bald head and the knee cap ( ~
Mottaikum mozhamkaalukkum mudicchu podarathu). The bald head and the knee cap; you
try to connect; is it possible. No, it will slip away. Like that if you try to reconcile the
impossibles, it means there is confusion in the intellect. And that is not vimala bdha; it is
sandigda bdha. And therefore free from all set of doubts.
And that is why we have got all kinds of analytical text books, where every crya is
discussed without any emotional favour or prejudice. And all the great cryas during
akarcrya's time, he discusses. So we should have an open discussion. Otherwise truth
will not come out. That is the problem. So for the vimala bdha caku; for the eye of
wisdom; gcara.
What is gcara; Brahaman is accessible to the eye of wisdom, which is represented,

symbolically by the third eye; jna caku. Siva is supposed to have the third eye with which
alone he burns Manmada; kma dahanam or all philosophical symbolism; Kma is what;
Manmada is personified; but kma or Manmada represents are desires born out of what:
sense of apuratvam. Kma represents apuratvam; apuratvam represents ignorance.
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Therefore kma and ignorance can be burned by what: netti kannu can only burn it; what is
that neeti kannu; and that is jna caku. So vimala bdha caku is in the sixth case;
shasti vibakthi; tasya gcara.
Then uddha cidghanam. So Brahman is a mass of pure awareness, without sajtya vijtya
svagata bhda; it is space like, pure consciousness. So from this it is very clear that our
scriptures do not look upon consciousness as a part of the body, as a property of the body,
or even a product of the body; it is the basic substance itself. That is why the word used is
ghanam; it is a mass of consciousness. That is the basic stuff of the creation.
And when did this consciousness come? So the materialistic sciences will say what: from
matter consciousness emerged out; it is an emergent property, it is the scientific view of
consciousness.
But what is the strik view; andi vastu. It is the beginningless vasthu; beginningless reality;
matter manifests and dissolves into consciousness. consciousness does not evolve out of
matter; on the other hand, the matter manifests out of consciousness; and resolves. So
andhi vasthu. And that andi vasthu is Brahman and just do not merely appreciate that
Brahman; but remember, Tat Tvam Asi. Because in Chndgya Upaiad, the teacher tells
nine times; therefore akarcrya wants to imitate Chaandogya upaiad teacher:

Uddalaka-Svetaketu Samvaada. Therefore he repeats Tattvamasi; Tattvamasi; Iti bhvaya;
may you meditate tmani. Here tma means mind; Ok tmani bhvaya; May you meditate in
your mind.
Continuing.
-
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abhirrmibhiraygi ygihrd-
bhvita na karaairvibhvitam |
buddhyavdyamanavadyamasti yad
Again the description of Brahman. abhir rmibhir aygi. The word urmi literally means a
wave in the ocean; a wave in the ocean especially a huge wave. And in this context, the word
urmi means, the pain in human life. In this life, urmi means a pain. So here in this symbolism;
our sasra is compared to a vast ocean, which is filled with ignorance; and the consequent
1108
confusions and the consequent sacita agmi prrabha karma. And in that ocean of sasra,
we are floating and if it is a Pacific ocean; nta samudra, we will enjoy floating. But the
problem is what: it is not so; violent tidal waves are formed and they lash me and one wave
throws me in one direction and another wave takes to another direction; and certain waves
drown me; and if I die, at least problem is solved; but I do not die also; again surface. So thus
helplessly tormented by, afflicted by the waves. You imagine a person. akarcrya says
every human being is going through the same suffering.
And how many such waves are there. Infinite waves are there. But the main waves are
supposed to be shad or six; ad urmihi; ad urmi. And this is given in the Brihadranyaka
Upaiad.
Yaha aanya pipse, sokam mham; jarm-mruthym atyeti -- Brihadrnayka upaiad, third
chapter, fifth section: Kapla Brhmaam;
aanya pipse means hunger and thirst; these are the first two urmis; because to the hunger
and thirst alone, we have a big chunk of life dedicated for that only. Imagine we do not have
hunger and thirst. As akarcrya says: Udaram nimittham bahukrita va. Almost 50%
of our time, we only bother about hunger and thirst now; or we are worried about the
hunger and thirst in the old age; whether the son will give food; or the daughter will give
food; that doubt; and therefore you want to provide for that and unfortunately I do not know
how long I will live after retirement. If it is advance notice given: 25 years; then we can
calculate and live; that also I do not know.
So hunger and thirst is the grossest form of sasra at the level of the pramaya ka. And
then at the annamaya ka level; there are two pains; jaaram-mrtyum; old age and death.
This is another constant fear. Old age: what will happen. And above all, fear of death, that is
at the level of annamaya ka. So jara mruthu annamaya ka urmi; aanya pibh
pramaya ka urmi; then skam-mham ca; ska means sorrow; mha means conflicts;
confusion; and that is at the manmaya vijnaaya level; we can club both of them. So all
types of grief is ska and all types of conflicts. So I want to be herein in India; but my
children are in America. And I am getting old, whether to go there and settle or be here.
Svmiji, they are calling us. What to do. So going also there are advantages; staying here
also, Svmiji we will miss your classes. So therefore conflict: to be or not to be; to go or not
1109
to go; all kinds of confusions. so this is the manmaya-vijnmaya confusion. These are
considered the sad urmihi, which are universal.
And what is the glory of Brahman; it does not have all the six. Therefore sadbhi urmibhihi
aygi; aygi means not connected. asambhanda. So yuj, to be united, or connected; a_ygi ;
not connected or not suffering from this six-fold problems.
And ygi hrtbhvitham. Together one word; Ygi hrtbhaavitham. Bhavitham means
meditated; dytam; meditated where; ygi hrt; in the heart of the ygis; ygis means jnis.
Iti dyasaks. Not aga ygis. Because aaanga ygis do not accept advaitam also. They
are clean dvaita philosophers. So here ygi means vdantibhihi. Vaidikaihi bhaavitham;
where it is invoked; hrt bhvathim; invoked in the hrdaya, in the mind, as the ski of the
presence and absence of thought.
Even thoughconsciousness is all-pervading, the invocation of consciousness is done in the

mind. Just like the all-pervading Lord is invoked in a Shiva linga or a salagrama; the all-
pervading consciousness in invoked in the mind. In what form; not as the mind, not even as
the thoughts but as the witness of, the presence as the absence of thoughts. Vrtti bhva
abhva ski rpa Bhavitham.
And who is the ski of the vrtti; myself. So skirpa means tma rpa bhvitham. And
na kraaihi vibhvitham; at the same time, it is not available for any instrument of
knowledge. Kraam means instrument, either mind or sense organs; it is not objectified.
Then if it is not objectified; how are you going to meditate upon it. So by meditation, we
mean not objectification; by meditation we mean owning up thoughts. Our thoughts are not
to illumine Brahman; our thoughts are in the form of owning up the ever evident
consciousness; as ourselves. So therefore, there is only owning up thoughts; not objectifying
thoughts. So, na kraihi vibhvitham.
Then buddhi avedhyam; it is not an object of the intellect also. So intellect also does not
objectify Brahman; on the other hand, intellect itself is known because of Brahman. Yan
Manasa na manute, ena ahute; man matam. Then if intellect cannot objectify, why do you
use the intellect; again the same answer. Intellect is not used for illumining Brahman; intellect
is purely used for owning up of the fact, that this ever evident consciousness is Brahman,
which is myself. So therefore buddhi abedyam.
1110
And that is what technically call, vrtti vyatham; owning up is vrtti vyaapthi; objectification is
phala vypthi; there is no phala vyapthi, the objectification; there is vrtti vyapthi; which is
owning up Aha Brahmsmi.
And anavadyam asthi. Avadyam means doaha. Any doa is called avadhyam; literally
avadhyam means unspeakable; vadh; to speak; vadhyam means speakable; avadhyam;
unspeakable; what is unspeakable?; Any evil; any doa is unspeakable; And anavadhya
means what: free from the doas. So the final meaning is shuddam. Anavadhyam is equal
to shuddam. So therefore only it is worth owning up.
Nirdoam hi amam brahma, tasmat Brahmani te sthitha; In the Gt, fifth chapter, Krishna
beautifully says: Brahman is worth owning because it does not have any problem. And
anything other than Brahman you get associated; you had it; you have to pay the price. If you
say, I do not mind paying the price, Ayumn bhava, wish you all the very best.
We are not insisting that you should own up Brahman. Vdantin is one who never wants to
insist on anything. Identifying with the body, you are comfortable; no problem. You say I can
accept old age, I can accept disease; I can accept separation; I can accept death; if you can
do all those things and happily live, we say you do not require vdnta. In fact, we will
discourage him from the study of vdnta. But when a person cannot stand the problems,
caused by, my finitude, my separation, my old age, my disease, if not my disease, by my
relative's disease; all these are there, isn't it; and I am forced to see those things; if you say
they are problematic; better come to Vdnta. Try. We will only say; you try. Therefore
anavadhyam. Vdnta solves the problem. That is the experience of every serious student
who has used it. They will give the certificate: vdnta-worth.
Therefore anavadhyam asti yath; That Brahman Tvam Asi; You are that Brahman, iti bhvaya
tmani. Thus may you meditate.
Continuing.
|

||||
bhrntikalpitajagatkalraya
svraya ca sadaadvilakaam |
nikala nirpamnavaddhi yad
1111
These verses are not for reasoning. You should remember that when a person has come to
nidhidhyasana level; his problem is not one of conviction. Conviction has already come
through mananam. So if a person does not have conviction, nidhidhysanam would not
work, because when I say Aha Brahmsmi; in one corner of the intellect will say; who
knows: who has seen.
Therefore until I am convinced, nidhidhysanam would not really work. When conviction is
lacking what you require is reasoning. Buddhi has to function; you have to ask the intellect,
why you are not convinced. And whatever objection intellect raises, the buddhi has to
answer. When I come to nidhidhyasanam, conviction part is over. I am only remembering,
what I am already convinced of. Therefore these meditations are not for logical analysis but
seeing the fact, that I have gathered during ravaam mananam. And therefore all these
words are just reminding the teaching. These words are not the teaching themselves. These
words are only reminding the teaching that has taken place. That is why I am also not
spending time to explain the words, because that is what we have seen. It is fact for me. And
if you say it is not fact, then go back and make it through. For that only we have got so many
works.
And therefore, bhrntikalpitajagatkalraya brahma; Brahman is the araya, the

adhinam; Adhinam of what: jagatkal; the finite world; kal, literally means a part; and
by extension it means, a finite thing. And jagatkal means the finite world; alpam jagath;
paricchinnam jagath;
And how has the world come into existence; bhrnti kalpitam; so it is because of ignorance;
which is born out of ignorance. So bhrnti means here ajna; bhrnti means ajna;
kalpitam means created, produced. So the world is created by ignorance. Exactly like what,
the desk is created by ignorance; there is no such thing called desk. So when a person says
desk IS; it is a solidified form of ignorance. So when knowledge is there, what will be say: he
would not say desk IS: it will be converted to what: wood IS. Similarly ajn crystalised
appears in the form of world IS: jna crystalised appears in the form of Brahman; not even
Brahman is: Brahman alone IS.
Dryate sruyate yadyath, Brahmanonanna tat bhaveth;

Brahmaanyet bhaathi chet mithya yatha maru maruchika.
1112
akarcrya beautifully tells in tma bdha. Whatever see, whatever you here is nothing
Brahman. Therefore the world is projected by or created by ignorance and for that,
projected world, that non-substantial world Brahman is the adhinam. araya; OK.
Then the next question will be the what is the araya for Brahman. So Brahman is the
araya for world. When we say, God is the father of all; any child will immediately ask, who
is the father of God. Two year old child can ask this question; it is a natural question.
And therefore, akarcrya says; svasraya. So Brahman itself is the asraya for Brahman;
that means Brahman remains unsupported by anything else. Brahman does not require
support. So svasraya; sve mahimni prathi; in the Chndgya Upaiad.
And what is the nature of that Brahman. Sad asad vilakaam, which is beyond both; the
murtha amurtha prapaja; the formed and the formless creation; gross and the subtle
creation. So in this context, the word Sat means gross and subtle creation.
Very careful; that is why vdnta is confusing. In some places, we say sat is Brahman. Sad va
sowya idam agra asth. And in some context, we say, Sat is gross creation. Like what: the
desk, the table, the chair, etc. So what a wide difference in meaning. One place it is a Sat is
satguam Brahma; and the other is: Sat is the manifest world. Why the Upaiads and the
scriptures confuse you like that. When you Sat is Brahman, that is from the standpoint of
right understanding, because ultimately Brahman alone is. And therefore from the
standpoint of a wise person, Sat is only Brahman. What is existent; only one.
But when you look from ignorant person's standpoint, he does not accept anything invisible.
God is not there; why, because I did not see. Whatever is invisible, he says, is not there. He
will keep the milk in hand but he will say there is no butter. If he uses a little buddhi, he can
see the potential butter in that milk; that he does not know. Therefore from the gross-
minded ordinary people, a transactable object alone, he accepts as existence. And therefore,
from worldly angle, a tangible object is Sat. From vdantik angle, the ultimate reality is Sat
and therefore the word is used from both angles. Then according to context, we have to
take.
Here the word Sat is from the standpoint of worldly point. What is Sat; the tangible gross
murtha prapaja.
1113
And what is Asat; the opposite of that: the intangible. The subtle creation. And why is it
called Asat. Because the worldly people do not accept that. No scientists will accept the
skma arra itself. Let alone kraam arra and tma. Keep it aside. If I tell that there is
a skma arra, which survives the death of the body, after brain is dead, after body is
burned; skma arra survives, it travels, if you say, he will say that it is all cock and bull
story. Very difficult, why because I do not see the mind, I do not see my father going here
and there after death; that is why shrdham is going away, because why waste money on
shrdam. I will do some poor feeding; because the poor people are visible. The skma
arra tathhaa is invisible. Therefore tathhaa Asat. The old age homes Sat. Therefore I am
feeding them. So therefore whatever is not accessible to the regular instruments of
knowledge, he concludes skma arra is asat and Brahman is what: beyond both: Sat
stla prapaja and Asat skma prapaja. Brahman is beyond both. Sadaad vilakaam,
krya kraa vilakaam, murtha amurtha vilakam; stla skma vilakaam.
And then Nikalam; that which is without divisions; or parts. Like space Brahman is partless;
partless means svagata beda rahitam; without any internal division; and also it means
niravayaya; it does not have any limbs, because when there are limbs, every limb becomes
a part. Hand is a limb, therefore it becomes a part of my body. Therefore when a thing is
partless, it is limbless also. And that is why ultimately we say the Lord does not have eyes or
ears; and therefore any personal God, we do not accept as ultimate truth.
And this where the emotionally-attached devotee gets disturbed. I told you know that one
great Guruvarappan bhaktha. He writes a poetry in a magazine. Hey Guruvayoorappa, do not
take me to Vdnta. Kindly do not take me to Vdnta. A vdnta which negates your
beautiful face, which negates wonderful eyes; which negates your flute and which negates
your beautiful butter. No No Bhagavne. So guruvayoorappan negating vdnta I do not
want. I want my kocchu guruvarooppan. kocchu means small. So when you are emotionally
committed to a particular form, transformation is difficult. Transformation somebody said:
transformation is transcending the form. Trans form. Difficult, but there is no way. Whenever
there is form, it can get deformed. If you remember that, you will get transformed. Do you
want to get deformed or transformed? So if you love to be deformed, 20 years you were like
this. Now how are you; so you are going to like that deformation, it is fine. But if you do not
want that; better transform; and what is the transform. Nikala; without all the forms;
acaku srothram tad apni pdam; nityam vibh sarva gatam suskma, tat avyaya; yat
bht yoni pari pasyanthi dhr.
1114
Then nirpamnavath. You can understand. Upamnam means comparison. Nirpamnam

means without comparison. Incomparable. Nirpamah; why it cannot be compared. Can
give several reasons. The main reason; there is no second thing at all for comparison. And if
you accept second thing, it is finite; and it is less real also. unreal also. And therefore it is
nirpamnam.
And that Brahman you are. It is not only enough that you appreciate that Brahman but you
also own up that Brahman. Ok.
More we will see in the next class. Hari Om.
1115
093. Verses 258 to 262
|

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bhrntikalpitajagatkalraya
svraya ca sadaadvilakaam |
nikala nirpamnavaddhi yad
akarcrya is talking about nidhidhysanam, which he calls here Brahma bhvana or

Brahma bhvanam; bhvana or bhvanam means dwelling, mentally dwelling upon. What is
the object of dwelling; Brahman. We can call Brahma dhynam or Brahma bhvana or
Brahma anusandnam. Various names are used. Even the word Brahma abhysa;
brahmbhyasa. All these are different words for nidhidhysanam.
And as I said since akarcrya uses the word bhvana, dwell or think, it means thought is
involved in nidhidhysanam; it is not merely the remaining in silence. Only in yga, the
culmination or the aim is cessation of thoughts; citta vrtti nirdha; here we should not give
importance to cessation of thoughts. In Vdnta importance is always for direction of
thoughts.
Now the thoughts are in a particular direction; antma direction; that we are turning to tma
direction.
And when you entertain thoughts centered on tma or Brahman, that thought flow is called
nidhidhysanam; Brahmkra vrtti pravha; or tmkra vrtti pravha or akhakhra
vrtti pravha; the flow of thoughts. And we can dwell on the teaching of Brahman contained
in the Upaiads. Thus any upaiad can be taken for nidhidhysanam. But akarcrya
gives a sample meditation. It need not be exactly in this manner; any form. In Kaivalya
upaiad; Maiva sakalam jtam, mayi sarva prathiitam; apni pdha acinthya akti,
pasymacakusa srunti kara. Thus the Upaiads themselves give certain forms of
meditation; akarcrya gives a sample; keeping this sample, we can improvise the
meditation in any way we want. We have seen up to 257.
Continuing.
1116
-
|
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janmavrddhipariatyapakaya-
vydhinanavihnamavyaya |
vivasryavavightakraa
In the first three lines, nature of Brahman is given. Janma vrddhi pariati apakaya vydhi
nana vihnam. Up to this one single word; vihnam means free from. Brahman is free from
these five factors; what are they; janma; you know, janma means birth; vrddhi means growth;
parinati means transformation; apakaya means decay or declension; and vydhi means
disease and finally nanam; nanam means maraam. So Brahman is free from birth;
growth, change, decay, disease and death.
If you remember, we have seen these as the shad vikhras; the six-fold modifications of
everything in the creation. The only difference is in the shad vikhras; we normally use the
word asthi, jyaye, vardat; there the asthi is taken and in that place vydhi is added, because
that is frightening. Asthi is not frightening; vydhi is frightening; therefore akarcrya
mentions. The essence is ad vikhra rahitam. Free from the six fold modifications.
And avyaya; and therefore only eternal. I am not only that: visva sri avavighta kraam.
It means jagat sri sthithi laya kraam; which is the cause of the creation; preservation and
the dissolution of the world. Visva means the world; sri creation; ava means rakaam;
vighta means na; destruction. kraam; it is the cause; jagat kraam iti artha. This is
the nature of Brahman. And that Brahman is what: Tvam asi. That Brahman you are: tmani
bhvaya. May you dwell upon this fact.
And as I have often said, we should remember, akarcrya assumes that we are convinced
of these facts. If we are convinced of any one of them, nidhidhysanam would not work; we
have to switch back to what: Mananam; the job of mananam is getting conviction by using
ruti prama, by using yukti prama, and by using anubhava prama. ruti, yukti
anubhava pramai we have to get convinced before coming to nidhidhysanam. The job of
nidhidhysanam is dwelling upon convinced facts and that is why akarcrya enumerates
them without proving them, because according to akarcrya, these are already proved.
May you meditate upon this truth.
1117
continuing.
|

||||
astabhdamanapstalakaa
nistaragajalarinicalam |
nityamuktamavibhaktamrti yad
Again the first three lines definition of Brahman. Asthabhdam; it is free from all types of
differences, divisions; astha means without, bhda means division. We have talked about
before sajtya bhda, vijtya bhda and svagata bhda. The difference between a man and
animal is specie-wise difference; difference between one man and another man is the
difference between members of the same species; and the difference within a single member
of a specie, that is the internal difference is called svagata bhda. Astha bhda means
Brahman is free from sajtya, vijatya svagata bhda.
And anapsta lakaa; lakaam means svarpam; essential nature, consisting of existence
and consciousness. sat chid svarpam. In fact I should not say, existence AND consciousness,
because according to us, existence and consciousness are one and the same nature, looked
from two different angles. And this sadchit svarpam is called lakaam; and anapstam
means which is never negated. So anapsta lakaam means with a nature which is never
lost; which is eternal. Which is eternal existence consciousness. Apstham means negated.
Anapsta means unnegated; unnegated means ever existent.
Because all the other status of Brahman are negatable, like Brahman as jagath kraam, the
cause of the universe, is only an incidental nature of Brahman, from the standpoint of the
nma rpa prapaja. When the world is negated, then the kraam status of Brahman is also
negated.
Thus Brahman has got incidental features also, intrinsic features also. Causal status is
incidental feature, whereas existence is not in incidental but intrinsic. Intrinsic is indicated by
the word Anapsta lakaam.
And then nistharaga jalarsi nicalam. That Brahman is ever nischala. Unchanging; steady;
Comparable to what: jalarsi vat nicalam. Like huge ocean; vast ocean; apryamam, acala
pratiam; that ocean and that too what type of ocean; nistharanga. Like an ocean without
1118
waves. Just as the waveless ocean remains like Pacific, shaanta samudra. Pacific ocean in
Sasrkt is called nta samudra; Brahman is like nta samudram; ever calm.
Nitya muktam; you can understand. Nitya muktam means ever free. So if it is ever free, why
should we work for freedom. That I should not discuss. Even this has been discussed before;
if I discuss it will come under mananam; therefore if it is ever free; why should we work for
freedom. We are not working for freedom, we are only working for elimination of the notion
that I am not free. So bondage notion is removed; freedom is never attained. Vdnta
removes the notion. That is why I said, liberation is a job which is taking place in the intellect
because from the standpoint of tma, liberation cannot and need not take place. Bondage
being an intellectual delusion, liberation has to be what: dropping the intellectual delusion
and how do you do that? By doing and studying. And after study and knowledge, I do not
say I am now liberated; if you do not study properly; I say that I thought I was bound, now I
know that I was not bound, I am not bound and will never be bound. Therefore nitya
muktham.
avibhaktamrtim. So the one whose nature, murthy means nature, svarpam is undivided;
homogeneous, which is almost the same as astha cdam. Many ideas are repeated also in
these ten verses. So when it is repeated, how do you solve the problem. These are
commentators' problem. Because according to the rule of writing, same slka an idea should
not be repeated. Here we find astha bhda and avibhaktamrtim. Astha bhdam means
division; avibhaktamrtim means without division. Now what to do. Without division; without
division; saying that he has divided.
Therefore, to justify this we will say, that we asthabhdam; there we are negating sajtya
vijtya bhda; whereas avibhaktamrtim, we are negating the svagata bhda.
And suppose there is a third word, repeating the same, then what do we do? One for
sajatya; one for vijtya; one for svagata. Suppose fourth is repeated; we will be in trouble.
Generally it would not happen be like that.
So Nitya muktham; avibhaktamrtim, yat Brahman, that Brahman You are. Tat Brahma tvam
asi. So here the word tat tvam asi is repeated. We should remember that the word Tat Tvam;
I have told you before, has got two meanings. In one, tat tvam consists of two separate
words; tath, tvam; tath means that paramtma, tvam means You jvathma, asi. Tat tvam asi.
Then there is another Tattvam, where the word Tat is followed by tvam; that tvam does not
1119
mean You; it is a suffix tvam, which means the abstract noun; manuyatvam; mumukutva;
pautvam; keetatvam; vrikatvam. That tvam is a suffix. And when Tat Tvam has this division,
then we call it as Thatness of anything; thatness means svarpam. Therefore Tatvam can
mean: That and You; or Tatvam can mean the svarpam of anything. So according to the
context we have to take the meaning. In these ten verses, how to split the word tattvamasi.
Tath and Tvam should be taken as two separate words. Tvam is not suffix tvam; tvam means
You. Therefore Tath Brahma tvam asi. Instead of reading it as tatvam; better way of reading
will be Tat brahma tvam asi; You are only that Brahman. And what should you do? tmani
bhvaya. May you dwell on this fact.

|

||||
kamva sadankakraa
krantaranirsyakraam |
kryakraavilakaa svaya
Again first three lines definition of Brahman. Ekamva. Brahman is only one. That means
there is nothing other than Brahman, which means even the world is not there; other than
Brahman. And what is the nature of this Brahman. Sat, which is pure existence; Tadva
sowmya ithamagra asth; ekamva advityam. So this is unique to vdnta. We do not take
existence as a property of a substance; but we take existence itself as the basic substance.
And the whole world becomes the property of that existence; like golden ornament when
you say. The adjective is the substance; even if you use the word golden as the adjective, the
adjective is not property; but it is the substance. Similarly existence is not the property of the
world; existence is the very substance. And that existence is how many; Ekam. And what does
that existence do.
Aneka kraam; that one existence is the cause of ankam. Ankam means what many. In
short, the entire creation. And from this indirectly akarcry indicates that plurality is
only a product, and any product is only name and form, because substance can never be
produced by the law of conservation of matter. Substance can never be produced. Thus what
is produced. Nma rpa. Configurations alone are produced and therefore the entire
creation is what: nma rptmakam; therefore mithya. All understood. OK.
1120
If Brahman is the cause of everything, naturally the question will come; what is the cause of
Brahman, because human intellect always extends. If I have a father, I know that my father
has got his father. And I know that his father has got his father. Thus generally in the
creation, any linear process goes on and on. Therefore our mind thinks what is the cause of
Brahman and therefore akarcrya says: Brahman itself does not have a cause. It is the
causeless cause of the creation. He is the fatherless father of the creation; motherless
mother of the creation.
So humurous poet writes: the Lord alone does not have the parents-in-law problem. He
alone can enjoy; why; without the father-in-law; parents-in-law. See that way. I think he
would have suffered!
So therefore He is causeless cause; krantara nira; in this book nirsya is printed; better
reading is nir kraam; it is cause, which negates or which is free from all the other further
causes. Nir means free from; krantara means what: further cause, which means the
cause effect chain ends with Brahman.
Then he ends, krya kraa vilakaam svaya. This causal status of Brahman is not
intrinsic status. It is only an incidental status of Brahman. As long as you see the creation;
Brahman is called kraam; once you have negated the creation as mithya; Brahman's status
also becomes mithya. Isn't. Brahman's kraam status becomes mithya. Brahman does not
become mithya. Careful. If you are writing notes, write carefully. Do not write Brahman
becomes mithya. Brahman's kraam status becomes mithya, because the status is from the
stand point of the mithya kraam. When the unreal money makes me rich; my richness is
what: the richness that I enjoy is also unreal; if the money is fake Rs.500 note which I got
plenty and I thought I was rich, I was rich, I was rich. So richness is now what; vyavahrika
satta and then I discovered all of them are fake. Then what happens to my richness status;
that is also fake. I am not fake. my richness status is fake. Similarly, when the world is proved
mithya, there is no world kryam; and there is no kraam status. Therefore what is Brahman.
Krya kraa vilakaa svaya.
Here akarcrya is keeping the definition of Turiyam in Mnukya; i.e. in Mnukya Viswa
and Taijasa are called krya pda; Prja is called kraa pda; and Turiyam is called krya-
kraa vilakaa pda. So Mnukya and again Kathpaniad also: anyathra dharmt,
anyathra adharmt; anyathra asmth, krta-akrtt. All these mantras are kept in mind. In fact
we can do a wonderful homework, if we have studied the Upaiads. Every idea given here,
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we have to trace to the Upaiads. Of course it is only an academic drill; but if you want to
enjoy, seeing the upaiadic source, you can trace every idea.
So therefore krya-kraa svaya. Svaya means what; by itself. So kraatvam is tadastha

lakaam; but it is not swarpa lakaam. And that Brahma you are. May you meditate on
this fact.
|

||||
nirvikalpakamanalpamakara
yatkarkaravilakaa param |
nityamavyayasukha nirajana
Again the first three lines; the definition of Brahman.
Nirvikalpakam. Vikalpa means division. And generally the word vikalpa is used in the context
of the well-known triputi; the three fold factors consisting of the experiencer-the subject, the
experienced-world-the object, and also the connecting medium or link, the kraam. Akart,
karma, kraam. Jt, jyam, jna. Abktha, bhgyam, bhga; In fact the whole
creation can be reduced to Pramtru pramna pramya vikalpa.
And akarcrya says Brahman is that in which this vikalpa is not there. And you should
remember, nirvikalpa is of two types; one is nirvikalpa as a state of experience; and nirvikalpa
as a fact to be known.
Nirvikalpa as a state of experience is incidental; subject to arrival and departure. The best
example for nirvikalpa experience is what; sleep. Sleep is the natural state of nirvikalpa;
samdhi is the artificial state of nirvikalpa; and all of them are called experiential nirvikalpa.
Therefore subject to arrival and departure.
But when we say Brahman is nirvikalpa, there it is not a state obtaining at some time, but it is
the very nature. Brahman was nirvikalpam; Brahman is nirkalpam and Brahman will be
nirvikalpam. It is not a state to be arrived at. But it is a fact to be owned up. It is not a state
to be arrived at; but it is a fact to be owned up.
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Then the next question is: in fact I should not go. Question if you say, it goes to Mananam.
But I am tempted. Therefore just I will add a point here. How can nirvikalpa be a fact; when
vikalps are experienced. How can nirvikalpa be a fact, when vikalps are experienced.
Vikalps means, do you understand. In the jgrat avastha, I am the experiencer, you are the
experienced; so vikalpa is there. Therefore how can you say nirvikalpa is a fact. Should not it
be called a state which I have to arrive at. For that answer that we give is: vikalps are
mithya; which do not disturb the fact that I am nirvikalpa.
Just as dream divisions are mithya; which do not disturb the fact, that the waker is alone in
the room; and therefore, experiential vikalpa does not disturb the fact that I am eternally
nirvikalpa Brahman and if I know this fact, I need not eliminate the vikalps; I have to only
remember that these vikalps are mithya. Vdnta requires remembrance of mithyatvam.
Only Yga stra requires elimination of the vikalps. So therefore, nirvikalpam Brahman.
Analpam. And if there are no divisions; there is no limitation in Brahman. Because where
there is division, there is limitation. Pramtru, prama pramya triputi is there; triputi means
group of three; triad; pramtha is different from pramam and pramya and therefore
pramtha will be limited, because he has to give place for pramam. When I alone am
driving on the road, I am free. But the more the number of vehicles, now my movement is
restricted. So restriction comes with plurality; Restriction goes along with plurality. Therefore
nirvikalpatvat triputi rahitatvat, analpa.
Here akarcrya is keeping the Chndgya upaiad mantra; yathra nnyath payati;
nnyat srunti; nnyat vijnti; saha bhma. Yo vai bhma tat amrutham; na alpam sukham
asthi. The very significant mantra occurring in the seventh chapter, very elaborately discussed
there; that idea is brought in here. So analpam.
Akara. Akara means which is eternal or changeless. Free from decay; free from
destruction; free from changes; nirvikra, we can say.
Then yat kara-akara vilakaam. Here akarcrya is keeping the fifteenth chapter of the
Gt in mind. In the fifteenth chapter Brahman is called Purushottamah and this Brahman is
revealed in the fifteenth chapter by dividing the entire universe into three factors.
The first division is the manifest gross matter; vyaktha achetana prapaja is one thing that is
there.
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And the second factor is unmanifest matter. Avyaktha actana prapaja.
And both of them are subject to mutual transformation. Unmanifest matter becomes
manifest matter. Manifest matter again goes back to unmanifest condition. Like the matter
and energy in Science. Matter can be converted to energy; energy can be converted into
matter. The manifest matter is called world; the unmanifest matter is called mya. Prakrti.
So manifest matter is called prapaja and unmanifest matter is called mya; prakrti etc.
Then there is a third factor; what is that: the consciousness principle which is the substratum
for both manifest and unmanifest matter. And what is happening in the creation. The
consciousness remains the same all the time. Like a screen and upon the consciousness
substrum, matter is getting converted to energy; and energy is again getting converted to
matter; prapaja to mya; mya to prapaja; or vyaktham to avyaktam and avyaktam to
vyaktham.
|
||- ||
avyaktdni bhtni vyaktamadhyni bhrata |
avyaktanidhannyva tatra k paridvan ||2- 28||
|
||- ||
avyaktd vyaktaya sarv prabhavantyahargam |
rtrygam pralyant tatraivvyaktasajak ||8- 18||
What is pralaya. Matter going to unmanifest condition. What is sri. Again the unmanifest
coming back to manifestation. Both of them are happening where: in Me the consciousness
principle. I am the witness of the manifestation as well as the unmanifestation, and
unaffected by this phenomenon. And if you want to know, how it happens, we have got a
miniature version for daily experience. To understand the macro, we have got stimulation.
They call it stimulation for experience; even the atom bomb explosion, you can stimulate that
experience.
For people who want to go in rocket to the atmosphere, they artificially create that; and
make the astronauts stay there for some time. It is a stimulated condition. After going there,
you cannot call on phone and say it is not OK and all. I am coming back to earth, it is not
possible. Therefore you have to see your body stand; my mind stand; that is called
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stimulation. Similarly Bhagavn has given the stimulated form of macro version; what is that:
avastha traya.
Jgrath and svapna is manifestation of matter; suupti is unmanifestation of matter. And I am

the witness of the manifestation and unmanifestation. March-pasting.
But somehow I get involved. Therefore problems. Seeing the cinemas repeatedly, I get
identified with the hero; and what is that hero; this physical-body-complex is the hero.
Svmiji Chinmaynanda nicely says: who is the hero of your auto-biography. You are the
hero, you know. So therefore, the hero of your auto-biography, your body-mind-complex,
you get so much absorbed in; that you start making the life into a sasra.
Anyway, Kar is the manifest matter. Akar is the unmanifest matter. In the fifteenth
chapter, they are called kshara purua and akar purua.
|
||- ||
dvvimau puruau lk karackara va ca |
kara sarvi bhtni kasth:'kara ucyat ||15- 16||
kastha means mya. kastha mya, unmanifest matter is akaram. Then what about
Brahman.

uttama puruastvanya paramtmtyudhhrta That is
pointed out here. kara-akara vilakaam. Beyond prapaja and mya. And therefore
called param; param means Uttama purua. And if you want to extend it to mnukya
upaiad; visva and taijasa will be kshara purua; prjana will be akshara purua, turiya
will be uttama purua.
Then Nityam avyaya sukham. These are repetitive words we have seen before; it is eternal,
unbound by time; because time is in matter alone; not in consciousness. Time cannot
influence consciousness.
So nityam; Avyaya sukham. Avyaya sukham means what: it is the inexhaustible nanda.
Nitya nanda. Sasvatha nanda. And nanda in the context of Brahman, always means
nanda. nanda in the context of mind means pleasurable experience. nanda in the
context of Brahman should not be translated as pleasurable experience; but it should be
translated as nanda. Therefore sukham means pram.
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Then nirajana. Anjanam means blemish. blot; impurity; so nirajana means nirmalam,
uddha, which is ever pure. Brahma tatvamasi bhvaytmani.
-
|

||||
yadvibhti sadankadh bhram-
nnmarpaguavikriytman |
hmavatsvayaavikriya sad
The same meditation continues. Further features of Brahman are mentioned here. Brahma
sat; Brahman is pure existence and anekadha vibhti. Even though it is one existence, it
appears as though it is many. He is going to give the example of gold; even though the gold
is one, but it appears as several ornaments, because of nma and rpa. So Sat brahma
anekadha vibhti; it appears manifoldly because of nma rpa.
And how does it happen. Bhrmat; because of confusion. And what is the confusion. Seeing
plurality as nma rpa is not confusion; seeing plurality as substantial is confusion. We need
not stop seeing plurality. Let us see. In fact variety is always fine. How long can you eat the
same rice. The more type you make; idli; dosai; uttampam; whatever dishes are possible.
Because you want change. Similarly Bhagavn has made nma rpa plurality possible; why
can't you enjoy the provision. But when you enjoy the provision, only remember the fact idli,
dosas, and kozhakattais are many, arisi ekamva satyam. Vacrabanam vikhr
nmadyam mrtika itiva satyam.
Remembering if you see plurality; plurality becomes entertainment. Without remembering

this if you see plurality, plurality becomes persecution. Whether plurality is persecution or
entertainment; it is in whose hands; your own; do not blame the world.
Therefore ankadha bhramt. Because of my confusion, there is plurality; there is no plurality.
Then what is the reason for this appearance: nma rpa gua vikriytmana; it appears in
different nmas, names, rpa, forms; gua, properties, vikriya, modifications. tmana means
in the form of, by means of. By means of nma, rpa, gua and vikriya; vikriya can be called
avasatha also. Just like one water has got three avasthas; solid state, liquid state and gaseous
1126
state. and with regard to each state, we have got a different name also. Ice, Water, Steam.
But just because there are three different names, there are no three different objects.
Avastha bhda; one Brahman appears as many. But itself what; svaya avikriyam. Itself it is
changeless; because all the changes are superficial changes; the changes which need not be
reckoned at all. He gives the example like gold. We do not mind changing one golden
ornament to another ornament form. you know why; from bangle it is converted to chain.
You do not mind, why, because I know that the loss of one form and the gain of another
form has not make any essential change in the goldness of the gold.
Similarly, let there be modifications in the world. A jni is not concerned about it too much,
because these changes are non-substantial. Brahman is svaya avikriyam. Essential features
are intact. What is not in fact is what: Non-essential features. So what. It does not matter.
Hema vat; hema means gold. like gold, it is svaya. Svaya means intrinsically. Swarpa
dry; sadaa avikriyam. It is ever changeless; that Brahman, you are. May you remember this
fact; so that when the body gets deformed in old age, you will not consider it as a serious
problem. Let the hair turn grey; you do not worry. Because they are all non-essential
features. Then what is my essential feature. Sat chid.
Hari Om.
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094. Verses 263 to 266.
|

||||
nirvikalpakamanalpamakara
yatkarkaravilakaa param |
nityamavyayasukha nirajana
-
|

||||
yadvibhti sadankadh bhram-
nnmarpaguavikriytman |
hmavatsvayaavikriya sad
akarcrya is dealing with the topic of nidhidhysanam; very very elaborately; beginning
with verse No.254 and up to verse No. 417; because akarcrya feels nidhidhysanam is
extremely important, because nidhidhysanam is the only process by which knowledge is
used to transform one's life and one's behaviour. Otherwise, knowledge remains in the
intellect; and a person's behaviour continues to be as before and not only the person does
not benefit; but the others also begin to wonder whether really vdnta is worthwhile or not.
And if such a doubt occurs, this portion is the answer; wherein akarcrya says
transformation is impossible without appropriate effort. And effort for transformation is
different from the effort for study. Study requires a particular form of effort and
transformation requires another form of effort.
And this form of effort is called nidhidhysanam; and by this effort, I am not gaining the
knowledge or improving the knowledge; both are not the aims; I am only removing my old
habits. Vipartha bhvana nivrtti. My samsric way of behaviour, I have to very deliberately
remove, because no habit naturally dies. However informed we are against the habits;
however informed we are against the habit; no habit will have a natural death; it requires
very very deliberate effort. In fact, acquiring a new habit is relatively easier; but removing the
old habit is extremely difficult. It often looks impossible.
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And this effort required is of two types; depending upon the person. If a person has come to
vdnta, after sufficient karma yga and upasna; which sdhan catuaya sapatti; then
that student has tremendous advantage, because he has prepared sufficiently as a sdaka
itself. In fact a sdana catuaya sampanna is as good as a transformed person without
knowledge, because he has developed amntivam, adambitvam, ahis, kntihi. In fact, he
looks like a jvan muktha purua and therefore for a qualified person, effort for study alone
is required more; effort for transformation is not required much, because even before
coming to Vdnta, he has been a dharmic person, following values, etc.
But the problem is when a person has not qualified very much, sdana catuaya sapatti is
heavily lacking, then the nidhidhysanam effort has to be the double the effort for study.
And Svmi Vidyraya, one of the great vdantik authors, in his jvan mukthi vivka text
writes, that in Kali yug; 99% of people come to vdnta, without qualifying themselves. He
calls them akritpsthi. Qualified people he calls kritpsthi. Kritpsthi means what:
karma yga and upsana, they have followed. Akritpsthi means both of them are not
there and therefore for such people nidhidhysanam effort required is much more, which is
in the form of removing our habit.
Vipartha bhvana nivrtti; it is very very elaborately studied. First he talks about the role of
dhynam in the ten verses, which we were seeing; and in this I invoke my higher nature; non-
sasra nature, I invoke.
Because nidhidhysanam consists of both; one is invoking my higher nature; another is

rejecting my lower nature. Lower nature means what: antma nature. Ahakra nature.
Visva taisaja prja nature I negate. And turiya nature I invoke, invocation is also important.
Rejection is also important. If I am Brahman invocation is important; I am not a father; I am
not a mother, I am not a husband, I am not a wife, that rejection is also important. Otherwise,
both will parallelly exist. I am Brahman also; and I am also a husband. If both co-exists,
vdnta will not work. It requires both very very importantly invocation of I am Brahman, and
the very deliberate rejection mentally; you should not go to your wife and say that you are
not my wife! Mental rejection; or else it will become a family problem. Mental rejection; then
it becomes a role playing.
1129
And role playing will be like the drama; otherwise it will not be role-playing; roles will
become real; then sorrow also will be equally real. So in the vdantik class I study, I am
nanda svarpa, and at home, I invoke what: sorrow; sorrow; sorrow.
Therefore akarcrya wants to emphasise both the invocation of the higher; and the
rejection of the lower. Now in these verses, we are invoking our higher nature.
We have seen up to verse No.262.
Continuing.

|
||||
yaccakstyanapara partpara
pratyagkarasamtmalakaam |
satyacitsukhamanantamavyaya
Like the previous verses, in this verse also the first three lines define Brahman. yat caksty;
Brahman is that which shines self-evidently; which is known at every moment; pratibdha
viditam matham; jgrath svapna suuptiu sputatharam, blydhivapi jgraddhiu tatha,
etc. Brahman being the very consciousness itself, it is evident all the time.
No effort is required for experiencing Brahman, because it is because of Brahman, every

thing else is experienced. Therefore caksty, means prkate; svaya jyothi svarpa
prkathe.
Then anapara; Brahman is that which does not produce any effect. Brahman is beyond
kraam; it is akraam. In Gaudapada krika, in the third chapter, it is called ajthi vda.
Brahman is ajthihi; means Brahman does not produce a creation. In the beginning stages of
vdnta; Brahman is the cause of the creation; and later we say, Brahman is not even the
cause. Krya-kraa vilakaam svaya; Brahma tatvamasi; we saw in verse No.260; that idea
we have to remember.
And why we do we say: Brahman is not kraam, because the world is unreal; and from the
standpoint of an unreal kryam; the status of kraam is also unreal. If I have got an unreal
son; my fatherhood is also unreal. I am not unreal; but my fatherhood becomes unreal.
1130
Similarly, Brahman has got an unreal effect; then Brahman is not a real cause; the causal
status is also unreal. If its causal status is unreal; then what is the real status of Brahman. It is
not a cause. Therefore it is called anapara. This word is taken from Brihadaranyaka;
tadetat Brahma aprvam; anparam; anantharam; abhhyam. In madhu Brhmaam; it is a
very famous quote. Aparam; it is krya rahitam; akraam.
Then paratpram; it is beyond mya; which is the cause of everything. Praat means
myayaha, param means beyond, which is beyond mya. Which is the very substratum of
mya; unaffected by mya.
prathyak ekarasam. ekarasam means it is homogenous consciousness, without any second

thing. ekarasam; svagata bhda rahitam iti artha.
And where is that Brahman. Because when you say paraat praaram; beyond mya, etc. we
will think that he must be, the Lord must be beyond; when you say beyond, you start looking
up. So therefore akarcrya writes, it is not far away; but pratyak; it is very much within
oneself.
So there is a well known song also. Partpara Paramavara; See the beauty. Partpara when
you say it is nirguam Brahma; Paramavara ; then the next word is what; Parvathi pathe.
How they are mixing sagua nirgua; because according to the level of the student;
partpara if you do not understand; you can keep Parvathi pathe. So if you are have already
assimilated Parvathi pathe, then you have to understand partpara. So Parama vara is in
the middle. See. partpara on the left side; and Parvathi pathe on the right side. One is
nirpdhika Paramvara and another side sopadika; nirgua sagua; mya sahita; mya
rahitam; so partparam.
pratyagkarasam; which is the very essence within. tma lakaam; which is of the nature of
tma; whose definition is tma. So according to grammar, the word tma is derived in four
different ways; and all those definitions of the word tma fits into Brahman. And therefore
Brahman has the definitions belonging to tma, which means Brahman and tma are
identical.
Of the four definitions, I do not want to go the details here; One definition is what: apnti
sarva iti tma; ap means to pervade. apnoti means all pervading. And this definition fits
into Brahman and therefore Brahman is tman and tman is Brahman.
1131
And what is its svarpam. Satya chit sukham; it is of the nature of sat chit ananada; sat means
existence as a noun; chit means consciousness as a noun; not as an adjective; adjective
means associated with matter; noun means it is not associated with matter; it is independent.
When you say Clip IS. Here ISness existence is associated with the clip matter. And when I
say my body is conscious, consciousness is associated with body, the matter. When existence
and consciousness are adjectives, both of them are associated with matter. And when I say
both are noun, it means they can exist independent of matter. Even after body goes,
consciousness survives. Even after clip goes, existence survives. But the only difference is:
existence and consciousness in its pure form is not visible.
Matter associated existent-consciousness alone is experienceable. When it is not associated;

pure is not useful. Like pure gold. They say pure gold cannot be used for ornaments. It is too
malleable; so you have to mix some copper. Brahman is like Gold. Pure Gold is useless. Pure
Brahman is useless. You can say without fear. You may have difficulty saying that; but the
Upaiads have said so. Avyavahryam. Pure Brahman is utterly useless. Have to mix the
copper called mya; then it is useful for everything.
And therefore it is by iself; pure existence; pure consciousness and pure nanda. Not
experiential nanda; because experiential aanada is again matter associated; mind
associated; thought associated; time associated; we are not talking about that experiential
pleasure. That is not Brahman; but pure nanda, which is not available for experience; which
is translated as ananta. Ananta means what: limitless. Sopdhika nanda is
experienceable; nirpdhika nanda is not experienceable.
So satyachit sukham; anandham. See. That sukham alone is otherwise called ananta.
Ananta means limitless; and therefore only avyaya. If it is experiential pleasure, it will get
exhausted. To say that it is not experiential pleasure, crya uses the word avyaya. It is not
exhaustible nanda. It is not exhaustible existence. It is not exhaustible consciousness. It is
eternal existence consciousness. Pratvam. And that is Brahman. and what is your job; Tat
Brahma tvam asi. You are that Brahman iti bhvaya.

|

||||
uktamarthamimamtmani svaya
bhvaytprathitayuktibhirdhiy |
1132
saaydirahita karmbuvat
tna tattvanigam bhaviyati ||264||
Here akarcrya concludes a sample meditation package that he wanted to give. He

concludes in this verse. Ima artham bhvaye. So one should meditate upon this teaching;
which teaching; aha brahmsmi teaching; one should meditate upon.
And what type of teaching it is; prathitayuktibhiyuktam; a teaching which has been made and
convincing through mananam already. So yukthi means reasoning which stands for
mananam, and prathita yukti literally means well-known reasoning; which is well-known in
the stram. So thus when we are practising the meditation, doubt should not be there,
because as I said, meditation cannot remove the doubt, if we go to meditation with doubt,
meditation would not remove it; meditation will get only disturbed. Because I will say I am
satyachit sukham; I am sukha svarpam; we feel doubtful to say that: Me, the crying Me the
sukha svarpam? how am I sukha svarpam.
So therefore with doubt if I go to meditate it would only disturb. Vdantik meditation I am

talking. You can do vara pj mediation; japa meditation. For doing all that, vdantik clarity
is not required. but vdantik meditation has to be practiced, which is called nidhidhysanam,
which is called aha brahmsmi; not even a iota of doubt should be there. If doubt is there,
what should I do; stop meditation and go back to mananam. Ask your intellect why am I not
able to accept I am Brahman. Any objection that intellect raises, right from the fundamental-
most objection, why should I believe in the upaiads; basic doubt. Many people do not say
it outside but if it is said like this it would be better. But we have that doubt. It is a very very
fundamental doubt. Why should I accept the stram as a valid means of knowledge. Or
even if stram tells something now, in future it may be negated; that doubt may come. If
stram is valid, how come different cryas interpret differently. Maybe Vishiadvaita
cryas are also great; dvaitic cryas are also great; therefore which one is correct.
So intellect is very powerful. And if any doubt is there; stop meditation. You can do other
meditation. Namavaaya; Nryaya; Manspj, etc. Mansa japa. But vdantik
meditation is possible only after conviction.
Therefore akarcrya tells prathita yuktibhi yuktam artham. A teaching has been
thoroughly established by sufficient reasoning, which is convincing. And such a convinced
teaching; tmani bhvaya. It cannot be shaken by anyone. And such a teaching, may you
dwell upon. Bhvayt.
1133
Where should you dwell upon. tmani. In your own mind. So from this also, it is very clear,
vdantik meditation is not stopping the mind; not going beyond the mind, vdantik
meditation is entertaining thoughts in the mind. Vdantik meditation is entertaining
thoughts in the mind; what type of thought, the thought connected with vdantik teaching.
Therefore tmani bhvaya. Reliving the class. In the class, you have to put VCR; OK; and
nidhidhysanam, you have to put VC, what, P. So VCR is called ravaam, VCP is called
nidhidhysanam.
If VCR has not worked, what is the use of pressing VCP. nothing will come. After recording
in VCR, but you have not played it; what will happen. Nothing. No use. Therefore VCR is
necessary; that is you should come regularly to the class; VCP is also important; ask question
to yourselves: How much time I give to re-live the teaching. At least you should try to read
your own notes, to see whether it is understandable! That should be read, isn't it. That is
important. Nidhidhysanam. You sit and read the notes, it is nidhidhysanam. Do not think
that you have to close your eyes and amam kya ir grvam; all that is not necessary. Even
if you are lying down in the bed and reading the notes, that is also nidhidhysanam. And
therefore, tmani bhvaya svaya; by yourselves; without the requirement of guru and
stram.
For ravaam you require guru; for nidhidhysanam you do not require because, what you
have already registered, you are bringing out; therefore both are not required. That is
indicated by the word: svaya.
So dhiy bhvah, dhiy means with your own mind; in your mind, with the help of your mind,
may you, or may one. meditate.
Then what will be the benefit of that meditation. He says: Tattvam nigamah saaya adi
rahitam bhaviyati. Tatvam nigamah means, the conviction regarding Brahman or
knowledge regarding Brahman; Brahma jna will become saaya adi rahitam; free from
both doubt and vipartha bhvana; negative habits; dhi means etc. Etc indicates negative
habits. Samsric habits. Of these two, doubt is removed by mananam, habits are removed by
nidhidhysanam; both do not give knowledge.
1134
You should remember always. Mananam cannot give knowledge. Nidhidhysanam cannot
give knowledge. Both are meant to clean up the mind. ravaam and ravaam alone can
give the knowledge.
So tatva nigamah saaya adi rahitam bhaviyati. Saaya adi rahitam is adverbial usage;
it is indeclinable word, qualifying bhaviyati. Like what; an example is given. Kara ambuvat;
Like the cold water kept in your hand; you can never miss the water. Would you have any
doubt whether the water is there in your hand or not? Just as the cold water in the hand you
can never miss; similarly this knowledge can never be missed by that person.
Continuing.

|

||||
sambdhamtra pariuddhatattva
vijya sagh nrpavacca sainy |
tadraya svtmani sarvad sthit
vilpaya brahmai vivajtam ||265||
So akarcrya continues to explain the nidhidhysanam; So the first job is pariuddha

tatvam vijya. It is a beautiful slka s. All the stages of sdana are beautifully presented
here. pariuddha tatvam vijya; one should recognise the pure consciousness first. That is
the first job.
So sambdhamtra means pure consciousness, pariuddha tatvam is the pure Reality. So

the pure consciousness which is pure Reality or mere consciousness which is pure Reality;
that consciousness first one should learn.
And as I have said before, consciousness is also experienced all the time; body is also
experienced all the time, we do not require a new experience; we only require sorting out the
mixed up experience. That is why I give the example, you are experiencing hand and light;
you are not lacking light experience or hand experience; I want to only sort out and tell; light
is an independent entity; hand is an independent entity; one is not the property of the other.
Therefore my job is not giving a new experience; my job is sorting out the already available
mixed up experience.
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Like that; tma anubhava we have; antma anubhava we have. But tma-antma vivka we
do not have. And therefore in the beginning of Vdnta, the teacher has to say that the
consciousness which you are experiencing in the body; if you have doubts, pinch yourselves.
Svmiji I am consciousness of the pinching; conscious of your words; so consciousness is not

unknown. Thus I have to teach you what: those five steps. Consciousness is not part of the
body, etc. This first stage is presented here as sambdhamtra vijya; discerning the
consciousness as an independent entity.
Where is it present, sagh; which is very much inherent in; very much interpenetrating, like
the light which is inherent, very intimately associated with the hand. That is why we get
confused. Light is sitting here; hand is sitting here; if it is like that; there would be no
confusion. But both are together; like the rasagula; there the syrup is interpenetrating that
tasteless chakkai; Have you seen that; you should really crush it and eat it alone; then you will
know that it is tasteless. If you have not tried, try it; that is called antma! So it is sweet;
remember, it is never tasty; remember, it is that syrup. Like that, in the body-rasagula, there
is the syrup of consciousness. If you have doubts, see the dead body. So therefore sagh,
saga means arra; it is an assemblage of body, pra, mind, sense organs, etc.
Therefore body is called saga; because it is an assemblage of different kas; assembly of
different organs. In this assembly of organs is consciousness inherent; discern that
consciousness. Like what: like discerning a king amidst many soldiers. Sainy, the king will be,
the commander will be always different; how his dress will be different; turban, kirda will
be different; he will have a sceptre, he will have a special enclosure also. Therefore King
always stands out.
So therefore just as a person discerns the King among all the soldiers, similarly one should
recognise the consciousness which is the king:
puram ekdaa dvram

ajasya avakra ctas;
anutya na shcati;
vimuktasya vimuchyte.
So caitanya is the king, amidst matter. How do you know. If the caitanya does not bless
the body, what will happen to the body. They cannot keep the body even for days. So many
injections they give and try to preserve the body. Now we do not require all those things.
What makes the difference. This is the live body. Just like a country, in which king is there; it
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will be in condition; a country in which the ruler is not there; everything will be disorderly.
Therefore the king which keeps the body mind complex orderly and functioning and that
King of consciousness one should discern.
And then what is the next stage. The next stage is: having sorted out these two; a new
training has to be given to the mind; and what is that new training; I am not the body with
consciousness; but I am the consciousness with an incidental body. When you say body, it
should pierce the mind very well; with an incidental body, which will quit at any time. I am
not the body with consciousness; but I am consciousness with an incidental body; that
should be understood very well. Tad srasya; Tad raya.
There are different readings for this slka. I am just taking this particular reading, which is
also OK; Tad raya; with that knowledge; resorting to that knowledge; invoking that
knowledge; tad means knowledge; raya means depending.
With the help of that knowledge what should you do: svtmani sthita. May you always claim
that I am the consciousness; not the body. I am the consciousness, not the body. May you
repeatedly claim that; until like the rasagula, this knowledge soaks your personality; svtmani
sthita; may you abide.
When? Why are you asking When; Sarvat. Kraam tappinaal maraam; like that; one
moment you forget, you had it, because the higher-I, the moment it is forgotten, the lower-I
is waiting; the ego-I; the husband-I; the wife-I; each-I is miserable with its own problems.
And therefore do not allow the ego-I to be dominant in your life. Let it have a functional role.
In some house, they have the servants; for specific jobs, like washing the clothes; cleaning
the vessel; cleaning the house; etc.; just comes, one hour and two hour, they clean the house
and go away. Like that, when necessary, for the minimum time, that ego-I comes and
functions and walks out.
Therefore do not allow the ego to dominate. Sasra will over-power. Therefore sarvata
stitha; this is the second stage.
Then comes the third and toughest stage. vivajtam Brahmani vilpya. May you resolve this
world into yourselves. Vilpaya means dissolve. Visvajtam means the universe. Vilpaya
means resolve. How do you resolve; by understanding that there is no world separate from I-
the observer; which is Brahman.
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Like what: remembering the dream example all the time; the dream world is very much
outside me; but on waking I know that it is only seemingly outside; but there is no dream-
world separate from the observer. I myself created a tiger out of my mind; and I got
frightened of the very same tiger. Similarly, I myself created the world; out of my mya and I
am getting frightened of this world. The dream world is not separate from myself; the waking
world is also ditto. And this topic is elaborately discussed in the second chapter of
Mnukya krika, vaithathya prakaraam. This has been discussed threadbare.
Therefore this dream example, remind yourselves; the world cannot touch me. The only thing
is when I say that world cannot touch me.
Which me? Again like the vdlam, you should not come and sit in the body. So if you are
going to sit on the body, body will be affected by the world. Me means that nrpavacca
sainy sambdhamtra; that caitanya is not affected. So this is the third stage. It is called
advaita siddhi. this is called resolving the world into yourselves. Only when you resolve the
mind, it is called the defanging the cobra. You know. Cobra threatens you, as long as you it
has got the poisonous fangs; and if the poisonous fang is removed, cobra can like Lord
Shiva; that is what Shiva is doing; like Lord Shiva, you can wear. Similarly, the world also is
defanged cobra once you understand the world is mithya like svapnam.

|

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buddhau guhy sadasadvilakaa
brahmsti satya paramadvityam |
tadtman y:'tra vasdguhy
punarna tasygaguhprava ||266||
So the same idea presented in a different language. All are known ideas; here he is repeating
as a part of nidhidhysanam. Brahma is sadaad vilakaam; Brahman is beyond cause and
effect. Sat means effect; asat means cause or mrthmrtha vilakaam. Brahman is beyond
both the formful and formless creation. Formful referring to prtvi, jalam, and agni; formless
referring to ka and ka; both are creation. And Brahman is beyond both.
And it is satyam; it is pure existence; param; beyond the pairs of opposites; and therefore
only advityam; non-dual; without a second.
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And such a Brahman buddhau guhy asthi. That all-pervading Brahman is very much
present in your buddhi guh also; the cave of the heart. And why do we say that it is there in
the buddhi specifically. If it is everywhere, it is in the buddhi also. akarcrya is referring
to buddhi because in the buddhi alone it is recognisable as the witness consciousness. Ski
caitanya rpa, buddau va upalabhyate. It is present everywhere; but recognisable in the
buddhi. Like electricity. It is present everywhere; but recognisable only in specific places.
When I want to know whether there is power, I look at the fan or light; and if none is there, I
have the plug point where I have to test; even though electricity is all-over. Therefore
buddau it is available.
And what should one do. Tadtmana athra guhya vase; one should remain as Brahman,
which is in the intellect as the witness consciousness; one should remain as Brahman.
And what do you mean by remaining as Brahman. One should invoke that knowledge,
because when you are always Brahman, how can I advise you that you remain as Brahman.
You are Brahman; therefore remain as Brahman means what: do not forget the fact that you
are Brahman. Regularly invoke the fact that you are Brahman.
Therefore tadtmana means Brahmtmana, atra guhya; atra means budhau; buddhau
guhya;
As what: ski caitanya rpa. Because I cannot Brahman outside; if I open the eyes, I see
only nma rpa is there; therefore I have to invoke in the form of ski caitanya; by which I
am aware of the presence of thoughts; as well as the absence of thoughts. That I, am
Brahman.
Therefore for this meditation, there is no problem if the thoughts are there, or not there.
Why should you dismiss the thoughts. If thoughts are there, how do you mediate. I am the
witness of these thoughts; if thoughts are not there, how do you mediate; I am the witness of
the absence of thoughts. So do you require thoughts or do you require thoughtlessness?
Anyway it is OK.
That is why we say in Vdantik meditation does not removal of thoughts, because it is
invoking the vrtti bhva abhva ski. And therefore atra vaeth guhya.
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Then what is the benefit. Tasya punaha aga guh pravea nsti. Anga guh means arra
guh. The prison called the body. Body jail. Anga means arra; guh means cave; cave here
means what: it is the solitary confinement. OK. This is all solitary confinement called the
body; na pravea bhavathi. He will not have entry into another body, which means he will
not have punarjanma. Punarjanma nsti. Which means vidha mukti labhyate.
Kasya? tasya. Tasya means for that person; which person; who always invokes the brahma
svarpam; the one who invokes husband svarpam; wife svarpam; amma svarpam; appa
svarpam; again he will be born as amma, appa, tattha, ptti; again and again punarapi
jananam only. Therefore do not invoke them. But play the roles when it is required, but do
not be obsessed with that role. All this he is going to elaborate very much. Very much
practical form of teaching we are getting in this portions. the details of which we will see in
the next class.
Hari Om.
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095. Verses 267 to 269

|

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buddhau guhy sadaadvilakaa
brahmsti satya paRmadvityam |
tadtman y:'tra vasdguhy
punarna tasygaguhprava || 266 ||
akarcrya is very elaborately discussing the topic of nidhidhysanam, which means

dwelling upon the teaching; which has been convincingly received through ravaam and
mananam, and this dwelling is not meant for receiving knowledge, is not meant for even
confirming the knowledge; confirmation should come through mananam alone; is not meant
for any new experience also; it is meant for giving up the old habitual ways of thinking and
habitual ways of looking at one self and habitual ways of looking at the world.
And this removal of the habit is important because this habit can be an obstacle in enjoying
the benefit of knowledge. It is not an obstacle for knowledge, because knowledge has been
already gained through ravaa-mananam but this is an obstacle for enjoying the benefit of
knowledge; jvanmukthi pratibanda. It is pratibanda for jvamukthi and therefore
elimination of these habits is pratibanda nivrtti. And this elimination is not a sudden process
but it is a gradual weakening and this prathibanda nivrtti is presented in several ways in the
stra. One way of presentation is vipartha bhvana nivrtti; elimination of unhealthy habits.
Vipartha bhvana; like I am body; I am akart, I am samsri; I am abktha. Now I am baddha;
later I will become muktha; all these are Vipartha bhvana or viparyaya. And elimination,
Vipartha bhvana nivrtti.
And there is another method of presenting the same topic. That is pratibanda nivrtti; and
that method is known as vsana kaya manon prakriya. Vsana kaya man nprakriya,
which is used prominently in Yga Vasiam.
Yga Vasiam is a voluminous vdnta grantha, teaching vdnta through stories. It is so

voluminous that it is supposed to contain nearly 34,000 verses written by Vlmiki and which
is a dialogue between Rma and Vashia. This teaches vdnta beautifully and it uses
certain methods known as prakriyas and one such prakriya is called vsana kaya man
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na prakriya. And this talks about the practice of vsana kaya and man n after the
thorough study of vdnta. In the place of nidhidhysanam, they use the word vsana kaya
man na. So thus according to that approach, ravaam, mananam, nidhidhysanam,
vsana kaya man na. The result of nidhidhysanam is vsana kaya man na, then
jvan mukti.
And what is vsana kaya and man na I will briefly tell, because the author in this
grantha is adopting that prakriya. So from the following verses we are getting the topic of
vsana kaya; very elaborately discussed. We will read the verse and then I will come to the
topic.

|
-
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jt vastunyapi balavat vsan:'ndir
kart bhktpyahaiti drh y:'sya sasrahtu |
pratyagdry:':'tmani nivasat spany prayatn-
nmukti prhustadiha munay vsantnava yat ||267||
Vsana can be translated as a habit which is formed in the mind, because of repeated doing
of any action. Any habit that is formed by the repetition of any action. If you get up at a
particular time for a few days, you get habituated. And at that particular time, even without
alarm, the body wakes up. In fact, you can adjust the clock. And similarly, a type of
language we use. If we get habituated without our knowledge, that language come out. So
thus, both at the physical level and verbal level and mental level, because of the abhysa, a
groom is formed in the mind. Thereafter our actions and attitudes go in that grew and that is
called vsana; saskra; they are synonymous. And these vsanas and saskrs are
preserved in the anthakraam in the skma arra or anthakraam which is known as
cittam.
We have seen before man buddhi ahakra and cittam. Cittam is that part of mind which
stores all memories. In fact, we can define vsana as the seed of memory. Vsana
janyasmrithi. In fact any time you remember anything it is the vsana that is activated.
And this vsana is not visible because it is in seed form; it is not visible. And since the vsana
is not visible, you have to only infer from the effect. Because it is a causal seed, it has to be
inferred from the effect.
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And what is the effect of vsana. The effect is: it makes a person to do impulsive action.
Vsana is the cause of all the impulsive action; all the impulsive reactions. Because an
impulsive action is no more action, it is a reaction, because action is that which is deliberately
done after thinking. Action is that which is deliberately done after thinking. An impulsive
action is not an action, because the thinking is not involved, the past is not taken into
account; future is not taken into account, but action emerges forth. Action means not only
physical, even words are poured out.
So words just gush out without my deliberation.
So then what is the force behind the action. Not my planning, not by will, will is not
involved; judgement is not involved; planning is not involved; then what is the force behind
the action; habit; which is otherwise called vsana. Therefore vsana is defined as
dria bhvanaya tyakta prvpara vicranam;

yad dhnam padarthasya, vsana sa prakrrthata.
That is called vsana. What is called vsana. padrtasya dhnam. Taking to any object; any
person; any action. Taking to any object or person or action; how, tyakta prva apara
vicraam; without thinking of the past or future. So past experiences we do not take for our
usage. Even though we have done similar actions and suffered before, we are supposed to
be mature now and that maturity should guide me in doing the action; but the past maturity
is not available; therefore prva vicranam tyaktva.
I did this mistake before; therefore I suffered; therefore I should not do it again; all these are
not there; that means buddhi did not work. Ok.
Not only prva vicraam is tyaktam, apara vicraam; what will be the consequences. That
also is not there. A deliberate action must be preceded by prva apara vicra. Deliberate
action is that action which is preceded by prva apara vicrah; both are not there.
That means what: impulsively spoken. Impulsively acted. OK. Like father scolding the child
donkey. The child is donkey; what will be father; that one should have thought of before
scolding. Sometimes they do not know also. So impulsive actions, caused by what: dria
bhvanaya. Because of repeatedly doing that before. I have used that language: donkey,
donkey; I have used that language. Even the reaction like: suppose a thing falls down and
makes a big noise. That body shakes; nettikarathu; even that is a habit. Even if something
falls; normally it happens like that; they will have a tray or something, there will be two glass
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bottles, one glass bottle falls and breaks and what do they do: Oh it has fallen and they drop
the other one also.
Now if I am a very deliberate person, I should be able to deliberately watch the one breaking
and then very carefully keep it down and then do whatever is required. I am giving a very
gross example. So dria bhvana means what: bhvana means repetition. Abhysa. Dria
abhyvath, it has become a habit. And therefore it does not require thinking. Like even
morning going to toothpaste, toothbrush, etc. Do we do dhyna and do our washing the
teeth. You do not have to do; why do you do that. It has become a habit. So thus habit can
function positively also; negatively also. So dria bhvanaya tyaktha prva apra vicraam,
yad dhnam padarthasya vsana sa prakrthatha. The cause of any impulsive action is
vsana.
And what is the definition of vsana kaya. The end of all impulsive action; the end of
mechanical living; the end of mechanical talking. The end of mechanical reaction. If you hear
a news; you should not say: Aaah; If you have to say that it should be after half an hour after
thinking. I am not saying that you should not say aah. But it should not happen.
Even anger. If a person believes anger is required; let that person believe in anger; but anger
should be deliberately. Anger as a reaction is never accepted. Anger as an action; one can
accept; one need not accept, because that is a separate debate whether anger is required or
not. But anger as a reaction is deadly. Because I do actions for which I have to regret later.
Therefore what is the definition of vsana. Cause of impulsive actions or habits is vsana and
as long as this vsana is there; even though aha brahmsmi knowledge is there; the day-
to-day reaction is not based on aha brahmsmi, the day-to-day transactions are based on
what: aha husband asmi; aha wife asmi; aha tatta asmi; aha son-in-law asmi; they are
all what; vsana. According to vdnta, you are not husband; you are not wife; do not go and
tell in the house, you need not declare it;
but that is the fact.
So all our responses are ego based response. Ego means relationship; I am so and so. And
various attributes given in bio-data. And when they determine my responses, that is called
vsana-based response. Every response should be aha-bhramsi based response. Not
akart-abktha-based response. Not pitta-mtha based response. In short, not ahakra-
based response. That ahakra based response is because of habit; because until I came to
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vdnta, ahakra was the basis of response. In fact, any event, I read in the newspaper, my
response is based on what will happen to me, because of this, as an individual.
And therefore vsana kaya has to take place. It is a very gradual process requires
tremendous alertness. Vsana kaya is not done sitting. Meditation is done sitting; vsana
kaya is not done sitting; vsana kaya is done during our transactions by alert living; which
is called prathipaka bhvana. Deliberately, entertaining the opposites. Opposite means
what: In place of I have got relationship, you have to say: I am asaga. If you say, I am
worried of my old age; then say: jara maraa varjitha. If you think that: I do not have
anything at all and the others have everything; then aha pra. That deliberately opposite
thought which is revealed by vdantik teaching has to be done, which requires initiative. Will
power; commitment. It does not happen. Vsana kaya does not happen. It has to be made
to happen by our alert living.
And the jvan mukthi; that mental freedom that we enjoy is directly proportional to vsana
kaya. The more these vsanas are; the more I am the hostage of; I am hijacked by what:
kma, krdha, lobha, mha, mada, mtsarya; all of them hijack my piece of mind. And
that is why vdantik knowledge is there on the one side and that at the same time, no piece
of mind at the other side.
So stra people say what: Jna only is not enough; vsana kaya is also to be done. Do
not neglect that, which is called nidhidyaanam or alter living.
That is said here in this slka as vsana thnavam. In the fourth line of this verse; thnavam
means kaya. Thanu means thin; thnavam means making the vsana thinner and thinner.
How is it now; as good and healthy well nourished it is; you have to slim; not only physically;
let that be aside; we have to do vsana slimming is a new exercise. And there also the stra
says:
vsana vividha proktha

udda ca malina tatha;
malina banda htusyt;
uddhaa janma vinini.
We need not destroy all the vsanas, because there are two; one is vdnta-friendly vsana.
Now it has become a habit of using 'friendly' frequently; environment-friendly means; they
should not cut the trees. Vdnta friendly vsanas are OK. They are called uddavsana and
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there is another vsana called malina vsana; durvsana; durvsana or malina vsana or
audda vsana. They have to be eliminated. So vsana dvividaa proktha; uddaca malina
thathaa; good and bad; good and bad habits; a person has got the habit of getting up early
and doing japa. japa vsana is good. Keep it. Of these two, malina banda htu; you can
understand. malina banda htu; is the cause of more and more bondage; udda janma
vinini; or banda vinini. Therefore whenever we talk about vsana kaya, we mean
durvsana kaya. Ok.
Then the next thing which is not discussed too much in this text is man na; which was
discussed in Mnukya krika as amani bhava. Manas amani bhaave, dvaitam naivopa
labhyate. And this word is a very very misleading word. Man na literally means
destruction of mind; but we should carefully remember and note, we do not mean it literally.
No jni destroys the mind; no jni can destroy the mind; as long as prrabdha is there;
mind also will continue. Only when prrabhda ends, vidha mukthi comes, man na; why,
the entire sukma arra;
gada kal pajadaa prathi,

dvcha sarve prathi dvatsu
karmi vijnaayasca tma.
vijnaayasca tma is mind; that also will go only in vidha mukthi. During jvan mukthi,
mind will be there.
Then what do you mean by man na. Mind being incapable of going by durvsans.
Mind is no more capable of reviving durvsana. That the durvsans have become so
weakened; that there is no scope of their revival. Which means thereafter one person can
relax. Until that, one has to be alert and deliberate. One should not be over confident. I am
nia, etc.; do not say like that; be careful. Only it has been sufficiently weakened; one is
incapable of the revival of any durvsana. That is called man na.
And only when vsana kaya and man na takes place, it is called Brahma nia; jvan
mukti. This is going to be the approach.
Now look at the slka . vsan; so there is this vsana in every one. And what is that; the
habitual-I; that I am so and so. That individuality. I am Mr. so and so individuality and the
consequence is aha akart, I am abktha; thereafter I am husband, I am wife; everything, I
am intelligent, I am dull, I am educated. In fact, ultimately we say even: aha jni, is also
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from the standpoint of the intellect only; because jna takes place in the intellect. I am
not even jni; I am jna svarpam.
Brahmaiva na Brahmavid ya kaschit sa surendra vanditha pado nunum manish mama;
In Manishaa Pajakam akarcry says: he is not even brahma vid; he is Brahmaiva.

Because to claim I am a jni, you have to identify with the intellect. So thus, this is called
vsana, individuality. And what is that vsana. Its features are described here.
Andhi; it is beginningless, because we have been having this abhmna, ahakra

abhmna from beginningless time; it is not begin in this janma; in prva janma if I had been
a buffallo, buffallo abhmna and buffallo wife abhmna; this is my wife; so it has got that;
and buffallo child. Therefore Andhi.
And balavadi; and therefore only it is very strong. How do you know that it is very strong; the
impulsive actions continue; impulsive worry is a habit. Fear is a habit; jealousy is a habit;
because worry continues; everything is understood Svmiji, but worry never leaves me. That
is vsana-based.
Therefore it is blavadi; very strong; and dridh; it is very firm. That is why somebody nicely
said, you take the word habit, remove h, a bit would be there; remove a bit would be there;
remove b, it would be there. So therefore, howevermuch you struggle, it continues; therefore
it requires long abysa. Abysna cha kountya vaigargyna ca griyate. And it expresses in
what form; akart, bktha aha iti vsana. It expresses in the form of I am the karta, who
wants to influence my future in this manner. Everytime you are planning for the future, you
are planning as a akart. Every planning invoke akart; that is why they say: the sanysa
srama one should not even plan. Sarva sakalpa sanysi; you should not plan at all;
tomorrow what to eat you should not plan; to which house I can go for bikai; because he
does not have to plan for any other thing; because Sanysi means minimum plan; what is
that: bika. So even for bika he is not supposed to; free from cooking; bika and all is not
real thing; it is not really correct. Whenever hungry, go out and say bika dhi; yadricc
lbha santhuta; of course, I cannot prescribe that for all the grhasthaas; you do not plan
etc. it would be deadly, because worldly success depends on planning and therefore plan but
do not allow that plan to bind you. A sanysi can drop plan. A grhastha has to comprise and
the compromise is to plan but do not allow the plan to bind you.
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And therefore, for karta aha iti; bhkha aha iti ya vsana. And this vsana is so powerful;
he says. vasthuni jt api; it continues even after clearly knowing aha brahmsmi. In spite
of clear knowledge, this continues. Vastuni means Brahmani; Brahmani jt; sati sapthami;
and this vsana is asya sasra htu; is the cause of the sasra continuation; worries,
anxieties, fear, which makes us doubt the very efficacy of vdnta. Makes it doubt the guru
himself. He told you know, that after getting jna, everything would be solved, etc. It is
not seen!
So we begin to doubt vdnta and the crya because we seem to know vdnta
thoroughly; but we do not seem to enjoy the jvan mukthi as described in the Gt: dukheu
anudvignaman; jvan mukthi has been defined and but anudvignaman he cannot claim.
Therefore the mistake is not with the jna, the mistake is with what; vsana problem and
therefore you have to handle that. do not go on increasing the jna. There is no problem
in the jna. Remove the pratibanda. That is why I give the example of putting sugar in
coffee; after putting sugar in coffee; this person tasted. It is not sweet. Then he got angry
and called wife and said you have not put sugar. And she said I have said; then put some
more; put another two more spoons; again tasted. So then only the wife enlightened him;
she was a jna nia; coffee jna nia; she said: adding sugar is not enough, it has to mix
with every drop of sugar; madhye sugar; dakitha; uttarata; adascha urdhvam ca
prasrtham sugar va; if it is like that you taste it everywhere.
Similarly, it is not enough that you do ravaa and manana, you have to do sufficient exercise
for stirring and assimilating. Until then, jvan mukthi you cannot enjoy. sasra htu; it is
the cause of sasra. Therefore what should one do.
The solution is said here. Sa prayatnt apanya. That habitual living has to be very
deliberately given up. Physical and verbal; I consider verbal is more important, because only
in our specie, we find the non-vdantik language; non-vdantik tone; sa prayatnt apanya.
How; tmani nivasata; by turning the attention to the svarpam. By dwelling in the tma. By
dwelling in the tma; which is nothing but by invoking the vdnta jna. By invoking the
vdnta jna; by dwelling in the tma; pratyak dra; by turning the direction of our vision,
within. Instead of blaming the world; blaming the family members; instead of looking out,
look within. That is called pratyak dri.
That is bahirmuktavam tyakta; antarmukhi bhya; by becoming antharmukha and dwelling

upon the teaching, which means the person should have gone through ravaam and
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mananam. Without going through ravaam, mananam, how can you invoke the tma
svarpam.
And therefore by practising that, vsana has to be eliminated. When I say vsana, durvsana
remember.That vsana thnavam. This is vsana kaya.
And this vsana kaya alone mukthim prhu; this alone is called jvan mukti; without that
one cannot enjoy the jvan mukthi benefit. However the clear the knowledge may be, without
the support of vsana kaya , jna is helpless. Jna becomes helpless without the
support of vsana kaya . It is like what: a powerful bulb is burning and the room continues
to be dark. How come. When the light comes, darkness should go! When the light comes,
darkness should go; then I discover the light is covered by a thick black blanket or box.
When I continue there, the light is there; but darkness has not gone. light is burning;
darkness has not gone; the switch is there; I saw it is on and burning; but it is dark outside.
Therefore our effort is no more in making the light burn because it is already burning;
therefore concentration is no more in ravaa and mananam; after clear knowledge, the
concentration must be in removing the black box. And similarly here also, in studying our
ways of life.
Somebody wrote a book: durvsana pratikra daakam. I took the text also somewhere.
Durvsana pratikra daakam. From morning to night, how to be bright and alert; so that I
can avoid durvsana based activities and that alone is jvanmukthi. And without that no jvan
mukti. So here the word mukti; particularly refers to the jvan mukti.
Continuing.
|
||||
aha mamti y bhv dhkdvantmani |
adhys:'ya nirastavy vidu svtmanihay ||268||
The previous slka is the foundation slka for the vsana kaya topic and the following slka
s are commentaries upon that elaboration of that topic. And all the following slkas have
got only one theme, which is given in 267. Handle vsana. Handle your habitual ways of life.
What is that. Aha mama iti bhva. So one type of vsana is claiming the body as myself;
and thinking in that line. All our plans are based on our age. That means what: body based
planning. I do not say that it should not be done; but that occupies our entire life and we are
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obsessed with that. And proportional to age we think of our children, grand children; we
only think of that only. Worrying about the children initially and worrying about grand
children. Svmiji Grand children has this problem; any pariharam you should advice. I do not
say that this should not be there. But when that becomes the dominant thought, vdnta is
only between 7-8; in Gardia Vivknanda Vidylaya. And therefore aha iti bhva. And
mama iti bhva; Mamakra.
So where aha comes, mama kaara comes; as long these two are dominant, one thing is
guaranteed; sasra is guaranteed. In spite of knowledge. In spite of knowledge.
Therefore, this ahakra and mamakra with regard to what: dha akaudau; dha means
body; kaa means sense organs; adhi means etc. etc. means the prs, the mind etc. And
all of them are what: antmani. They are all antmas. In the antma abhmnam, or dha
abhmna, in simple language. Is adhysa. Is called error. Or adhysa; superimposition;
which has become a vsana now; it is adhysa vsana. And this adhysa vsana has to be
nirastavya; have to be repeatedly negated. All these statuses are incidental. All my
relationships are incidental. because of Karma, sabandam has come and because of karma
sabandam will be removed.
rinu banda rpa pau pathni suthaa day;

ria kaye kayam ynthi, tathra ka paridvana.
Prrabdha is the gum which is sticking all the relationship to us. And you know any cellotape
gum becomes weak after some time. It will fall off itself. So when the prrabhdam is over, it
will go away. Tathra ka paridvana; do not be over-obsessed with that.
Therefore nirasthavaya vidhua; by the wise person; this has to be handled deliberately.
How? svtma niaya; by dwelling upon the tma; which is relation free tma. Which has no
wife; no children;

Why is he saying this is: na bandhurna mitra, you are saying that crying and saying also
shivha shivha; then what to do? suppose you cry and say. Aha iva; aha iva.
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Why; na bandhurna mitra; because I have left them you know. So after rejecting them you
have to own up nanda svarpam; rejecting them sorrowfully is not vdnta. it should be
born out of wisdom.
|
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jtv sva pratyagtmna buddhitadvrttiskiam |
s:'hamityva sadvrtty:'ntmanytmamati jahi ||269||
Here akarcry says nidhidhysanam can work only after thorough ravaam and
mananam; neglecting ravaam and mananam, nidhidhysanam will be waste of time.
Therefore one should spend years in ravaam and mananam and through ravaam and
mananam I will get confirmed knowledge; what is that confirmed knowledge: I am the
witness-consciousness of my mind and the thoughts. Prathyagtma ahaasmi. I am the
inner-self, the consciousness.
And what type of consciousness; skinam; which is the witness of buddhi tat vrtti. You can
understand. buddhi means mind, tat vrtti means its thoughts; and you can add one more;
vrtti abhva; and also the blank mind without thoughts. So mind with and without thoughts,
I am the ski of. This jtva; you have to gain knowledge, not through meditation, but
through ravaa, manana, nidhidhysana abhya jtva. In ravaa if jna does not come,
nidhidhysanam is never going to produce knowledge.
Therefore having known in ravaa manana, thereafterwards, soham itiva vrittya; which is
called nidhidhysanam. By practicing nidhidhyasanam; how; by entertaining the sad vrtti, the
noble thought, the sacred thought, you have to entertain. Nidhidhyasanam is not
thoughtlessness. Nidhidyasanam is a thoughtful state. What type of thoughts; sad vrittaya;
sacred thoughts. And what is sacred thought; soham;
Soham; (soham when you write in Tamil careful, because you do not have ha in Tamil and
you have to use ka for ha. sa is not there; you have to write ca; so sham will become
ckam; it will become skam; sorrow. Therefore skam masmi; for that you do not have to
study vdnta; you are already that.) So Saha aha; that Paramtma I am, iti sadvrittya; by
that sacred vrtti; and also unnegatable; sat also means unnegatable thoughts; antmani tma
mathim jahi; May you give up the I notion in the body. May you give up your ego. More in
the next class.
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Hari Om.
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096. Verses 270 to 273.
The topic of nidhidhysanam is continued in these verses. And nidhidhysanam is supposed

to help in vsana kaya and man na. Vsana kaya meaning free from or weakening of
unhealthy baits, in the form of sri sampath, which was described in the 16th chapter of the
Gt. In fact vsana kaya is sri sampath kaya sampath only; otherwise durvsana kaya
only.
And as far as ubha vsana is concerned; those vsanas need not be eliminated at least in
the beginning because they promote the assimilation of knowledge. And even after the
complete assimilation of knowledge; one does not eliminate ubha vsana; but the ubha
vsanas will continue, because of the practice. And that continuation of ubha vsana, jni
allows. And they become non-binding ubha vsana. He does not deliberately eliminate
ubha vsana and he does not deliberately promote also those ubha vsanas; but the ubha
vsanas continue without binding the person.
And how does the ubha vsana continue; because before gaining knowledge, as a sdhaka,
he has very deliberately promoted those vsanas. As a sdhaka, before gaining knowledge,
he has diligently avoided sri sampath and cultivated daivi sampath; that cultivated daivi
sampath will continue; he is neither for it; nor is he against it.
But even though he is neither for it nor against it; because of the past vsanas, it will
continue like hara habit. Svmiji gives the example, if a Punjabi jni and Tamilian jni,
they are taken for a buffet dinner; one will go after partta, one will go after idli smbhr;
why, vsana; this is called bdhitha anuvrtti in technical language; anuvrtti means what;
continuation of the taste. My tongue is used to either parotta or idlis; at the same time it is
bdhitham means it is weakened vsana; that means it is incapable of binding. So if that
particular food is not available, he is not going to sit and cry and when there is a choice,
certainly he will take to that. This is what I call non-binding vsana. Like non-binding desire.
And this is called vsana kaya .
So durvsanas removed, ubha vsanas made non-binding. And then man na, I said, is
not literal destruction of mind; it is a state in which the mind is no more capable of
generating powerful durvsanas. rasavarjam raspyasya param drstva athivarthathe; when
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the mind is incapable of generating powerful aubha vsana. Aubha vsanas may come, but
it may come in the mind, so feebly and it will disappear. but not powerful enough to be
expressed at the verbal and physical verbal.
|
||- ||
aknthaiva ya shu prkarravimkat |
kmakrdhdbhava vga sa yukta sa sukh nara ||5- 23||
That vga, the power for those durvsanas should transform my life to affect my life is gone;
it may arise feebly, stay for some seconds or minutes and then disappear; like catching cold
for a few days. Krishna himself tells that in the 14th chapter of the Gt;
praka ca pravrtti ca mhamva ca pava. Even for a jni, the
gua fluctuations take place; and there may be a moment of rja s or tamas dominance; but
they will not be dominant enough to push him back into the sasra itself. Like a cyclist
losing the balance for a moment, and then again managing it properly. Then he learns to
adjust the handle bar and drives. That mind is no more problematic mind; that they call
technically man na.
And there are other significant steps also, which I do not want to discuss; I have done that in
Mnukya krika IIIrd chapter, amani bhva context, I have told that. Here we have to note
that vsana kaya is one of the aims of nidhidhysanam.
|
||||
lknuvartana tyaktv tyaktv dhnuvartanam |

strnuvartana tyaktv svdhyspanaya kuru ||270||
So the vsanas are broadly classified into three; lk vsana, dha vsana and stra vsana.
Lk vsana, dha vsana and stra vsana. Lk vsana means our obsession with the set
up; the surrounding and our worldly pursuits, of name, fame, money, position; possession;
status. So previously we were worried about that so much; that it was all most an obsession
occupying the mind all the time; which we can easily know if we watch our mind, whenever
we are free. So you are waiting for some bus or train or flight; or there is a gap between lying
down and sleeping; so those free moments which powerful thought, you know, which
occupies the mind. From that you know whether it is lknuvartana; I am worried about
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my answer to my relations if I son or daughter behaves like that. What will happen to my
social status. What will they think about me. All these thoughts are called lknuvartana;
dancing to the tune of the world.
And of course, we cannot totally negate that as long as we are in the society; that is why
many of these slkas, that akarcrya writes here will be applicable to a sanysi only.
When you discuss serious nidhidhysanam; you will find that only sanysi can ignore; but as
long as we are in the society; we have to dance to some extend; you cannot avoid dancing.
So if a person is a grhastha, we cannot prescribe this 100% but we can say do not dance too
much. Little Ok; but do not allow that completely carry you away and make vdnta feebler.
So therefore reduce to some extend you have to bother, but you cannot be obsessed with
that. Therefore akarcrya keeps in mind, a sanysi and writes many slka s. So we have
to sort out and interpret in a way suitable to a grhastha and a sanysi. Therefore in simple
language, avoid too much of worldliness. At least gossip mongering; or at least being
interested in hot hot news from other families. What happened in that family; some problem
they said; are they still living together or separated; what happened to you.
So therefore being interested in the juicy news of other families, is lknuvartana.

Interested in the private lives of others so much that even when they meet a Svmi , more
than the present condition, their prvasramas they are interested, in which place were you
there; whether parents are there; that is called lka vsana. Cut off; reduce; give up.
So lknuvartana tyaktva; so literally anuvartana, going along with; lk means the

ordinary mundane people of the world; Going along with the ordinary mundane people of
the world and discussing the same topic which they find absorbing. So those topics in which
they are absorbed; they should become stale for me. It is difficult and sometimes you have
listen to the stories, they just come and you cannot drive them away; and they talk about
everything, they are not going about the jvtma-paramtma aikyam and all; they will only
tell the stories; therefore problems for both. They also do not know how to relate to you; and
you also do not know how to relate to them; this will be there because you are a square peg
in a round hole. Therefore, you have to accept those problems. I am not telling that you
should be sanysi. What I am telling is: that you have to accept this difference because
majority in the society is interested only in name, fame, family, etc.; and therefore try to give
up either permanently or at least reduce.
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Then the next one is dha vsana. And here crya says dha anuvartana; dancing to the
tunes of the body. Being obsessed with the body; catering to the need of the body; all the
time, bothering about the conditions of the body; taking care of the body all the time. We do
not say that the body should be neglected; no vdantin would say that; even though a
sanysi can give up so much pursuits; but even for him,

kudvydhica cikitsyat pratidina bhikauadha bhujyat.
Even for a sanysi; proper bhikas, snnas, etc. it is said. Therefore we are recommending
total neglect; but spending more time on the body and its condition is called dha
anuvartana. Which is more difficult; because lka is external antma; body is closer
antma. It is more intimate. Therefore more powerful.
And then what is the next vsana. stra vsana. stra vsana means being interested in
stras for the sake of stra. Purely for intellectual thrill; being academically interested in
stra; without bothering what stra is trying to say. And this also can be a problem
because stras are ananta;
anantha stram bahu veditavyam

alpascha klu bahavasca vign;
yat srabhtm tad upsitavya
hams yatha kiramivambu misr;
Anantha stra, in vdnta itself; we have that much literature, if you all the vdantik books,
this room will not be sufficient. That much vdnta granths. Then we have got equal
number in tarka stra; mmsa stra; vyakraa stra. So if I begin to find the thrill in
those studies, and go on more and more and more, I am getting feel limited; I have not done
this; I have not that; I have not finished this book; I have not finished that book; and this is
called abhmna vidhi buddhi. It is buddhi abhmna. stra vsana corresponds to
identification with the buddhi. And we should know that no intellect can cover all the stra.
A ri called Bharadvja wanted to do that. And he got special boon that he should study 24
hours the whole life. So he should not have hunger, thirst, nothing and he studied for one
entire life and was not satisfied and then he said I want another janma exactly like this. From
birth to death, I should study.
And then at the end of the second janma, we was not satisfied and therefore asked for a
third janma. This is a story occurring in Vda itself. After the third janma study, he wanted to
know where he stands. He thought that 90-95% would have been covered. Then that Lord, I
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think Indra or Brahmji he calls and he shows: Do you see the mountains there: yes, I see.
Then bring three handfuls of mud or stones from there, and put here; he said that is the
wisdom:
Ananthaavai vd; the vdic wisdom is ananta; and what you have studied is what:
, (kathrathu kaimann alavu; kallaathathu
ulaga alavu).
Therefore if you are going to get identified with the intellect; and go on and on and on; not
only you will feel dissatisfied and even jealousy can come; because that student has studied
more than me; therefore I should compete. Competition can come; jealousy can come;
hatred can come; anger can come. That is why vdnta stra asks you to dis-identify from
the intellect also. So stra must help you to get out of stra desire. Vda itself says; do not
get addicted to me also. You will be worried about the protection of your note books. You
should be worried about the protection of your note books and casettes. Casettes will be
erased after some time; after some time you would not be able to read your own notes; all
kinds of headaches to write notes; but you should get detached from your notes also. That
is called stra anuvartana tyaktva. So stop dancing to the tunes of even the stram.
In the case of stra vsana it is a ubha vsana only. Therefore akarcrya says give up
stra vsana he does not say you stop studying, what he says is: Make it a non-binding
vsana. If time and choice is given I will study stra. But situation does not permit me to
study stra and I am compelled to do something else; but I do not have regrets.
As long as you have facility and time, continue in vdnta; nothing wrong; but there is a
situation or a sickness, suppose; then you are not able to read or write or hear; because if my
hearing power goes, what will I do; so if I get addicted to hearing, either the class or cassette;
and once I lose my hearing power; God forbid; let it not happen; but old age means anything
can happen; then I should be able to vdnta vkyu sad rmantha. I have heard so
much; so hereafter no more VCR; but no more recording; the recorded cassette must be
replayed in your mind. Even at the moment of death I should be able to do that.
And therefore let stra vsana continue, because it is ubha vsana; but let it not be a
binding vsana. Therefore, stra anuvartana tyaktva; giving up; what should you do; sva
adhys apanyam kuru; may you remove the three-fold adhysa;
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So the first adhysa; lka adhysa; identification with the family; identification with the
house; identification with the nation; Indian is losing to Pakistan everytime; it is being
difficult; what to do; that is called identification with nation. So when we play cricket you
should become an Asian; then you know whoever wins; Asia it goes to. So that is bhhya
antma abhmna.
And dha anuvartana; giving up is what: stla arra adhysa tyga; stra anuvartana
giving up is skma arra adhysa tyga. Adhysa means what: abhmna; till the skma
arra abhmna is there; stra vsana would be powerful; because stra vsana belongs
to which organ, buddhi. Buddhi belongs to which arra. Skma arra. Therefore if there
are two jnis meeting together; and one jni is more scholarly, and another jnis is less
scholarly, let it be; there are not going to have problems; why because both of them know
that the scholarliness belong to the intellect and both of them know that we are not intellect.
It is like one jni has got well-washed iron clothes; and the another jni has got unwashed
rag; what are they going to feel; the difference is only the clothes. Similarly scholarliness is
also an adjective to the intellect; both of have got sufficient knowledge; sufficient
scholarliness to dis-identify from the buddhi.
And the scholarliness or education required for dis-identification from buddhi is limited. You
need study only a little; you can dis-identify from buddhi. We are not criticising scholarliness
and therefore do not study vdnta if we say, how can jna come. Therefore there should
be sufficient scholarliness in the form of ravaam and mananam; which is sufficient for what:
removing my basic doubts. However much is required to remove my basic doubt, that much
scholarliness is enough; you cannot avoid that.
Once I am convinced, more than that is bonus; you study, fine; you do not study, fine; enjoy
the study; and enjoy the non-study also. This is called adhysa apanaya; bhya prapaja;
stla arra; skma arra adhysa apanya kuru. Apanyam means may you negate the
abhmna.
Continuing.
|
|| ||
lkavsanay jant stravsanaypi ca |
dhavsanay jna yathvannaiva jyat ||271||
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So why should I do this vsana kaya , if you ask, akarcrya says: without that the
knowledge cannot function and give you jvan mukti, by which we mean peace of mind;
fulfilment in the mind; etc. will not come. Jna will appear theoretical. Jna will appear
academic, and Vdnta will appear impractical. Svmiji, all that will not work. to listen it is
good; but it will not work.
So why we feel vdnta does not work. He says: it is not that knowledge is not there; it is not
conviction is not there; it is not that experience is not there; I have said Brahman experience
is one which you need not get, because you are experiencing Brahman only all the time.
Therefore you do not lack Brahman experience, you do not lack conviction; you do not lack
knowledge. The only thing is that the knowledge is the hostage of. Like a powerful person
has been tied. Both legs and hands have been tied. He is a very efficient person. If you
release him for an hour, he will do 10 persons job at one stretch. But what has happened;
hands and legs are tied. So what is required; You do not require a new person; you only
require that person to be untied. Like that jna is capable of giving you peace of mind.
And if jna is able to do; these trivida vsanas has tied the jna from doing its job.
Therefore he says: janth; for this jant, human being, jna yathavat na jyaye; clear
knowledge or the knowledge without obstacle; aprathibadda jna; unobstructed
knowledge; free knowledge; na jyate; does not take place, because of these three powerful
vsanas.
What are they; lka vsanaya, because of the obsession with the worldly condition;
bothered about the setup either family set up or office set up; or national set up. when is
there going to be ideal set up. It will not be there; by the time you do this, something else
come. By the time son is alright; daughter is trouble. By the time both are alright, the son-in-
law would be in troubles. Remember jmtha daamo graha. Son-law is the tenth planet.
Something would be there to trouble. By the time all are extremely fine, your health starts
failing. So you cannot straighten dog's tail; like that you can never straighten the world; but
do what you can. It is a different thing; we do not say that; we do not say that you neglect
the family; that is never the advice; do what you have to do; do what you can but never allow
it to overwhelm this knowledge. Therefore as long lka vsana is there; stra vsana is
there; dha vsana is there; jna yatavat; apradibhaddataya; means without obstacle, is
never possible.
-
|
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||||
sasrakrgrhamkamicch-
raymaya pdanibandarkhalam |
vadanti tajj pau vsantraya
y:'smdvimukta samupaiti muktim || 272||
So the same idea akarcrya presents in different languages. He dwells in this topic, so
that it will sink into our personality. Every time we complain that even after learning stra,
there is no use, whenever our mind complains; you should remember this topic. The problem
is not with the knowledge, the problem is pratibanda nivrtti has not been done efficiently by
me. And therefore he dwells on this topic.
Sasra krgriha mha icch; Suppose there is a person who desires, icch, means a
desirer, one who desires; desires what: mkam, release. From where; krgriha; krgriham
means what: prison, jail; what type of prison, sasra krgriha; and what is the crime
committed, avidy kma and karma; avidy kma karma, three crimes we have committed;
for that crime only we have all been imprisoned in sasra; from that imprisonment, the one
who desires release, for him; aymaya pada nibanda srigalm.
What has happened, it is a very interesting example; so the release was given; OK; so what
has happened is that knowledge-key they used and that lock has been unlocked; and the
prison doors have been open. And they said you can go away. Because avidy lock is gone.
But you see that fellow continues there. And he seems to struggle to come out; he is not
able to. On enquiry we found, on both his legs, there are two powerful iron blocks. So even
though the prison doors are open, freedom has been given, I am not able to, because of the
dead weight tied to the leg.
Similarly, through ravaa-manana key, I might have opened the door of sasra krgriha;
therefore I have clear knowledge. And there is no doubt regarding this fact. In fact, I can
teach others. Sometimes I feel that I am so confident, I can teach, better than Svmiji also. I
do not say that you should not do that. What I am telling is: so confident. Very good;
But what happened. Svmiji problems continue. Why, there are three iron blocks tied to our
mind-legs; and what are three iron blocks; lka vsana; stra vsana and dha vsana.
Therefore he says, ayomaya, not wooden; that we can drag it; ayomaya, ayaha means
iron; iron srigala, srigala means iron chain has been bound to the legs.
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pdanibandarkhalam; and what are those three chains, because it is not the physical chain
is here; the chains are tajj vadanti; the wise people who know the scriptures, who know
about bondage and liberation, those spiritual experts, tajjna means spiritual experts,
specialists, consultants; those spiritual specialists say that vsana traya is that srigala.
So that the vsana traya should be connected to what: second line pdanibandasrmkl;
so this vsana traya is only pdanibandasrmkl iti, the experts declare.
And that also, if this vsanas are feeble we can permit it to remain; and what is the difference
between feeble vsana and tvra powerful vsana. Feeble vsana can only create thoughts
only at the mental level; and then I recognise that it is not healthy; and therefore I can nip in
the bud itself; I should not nourish this pattern of thinking. But when it is powerful, not only
it generates unhealthy thoughts at the mental level; they flow into verbal level and also into
physical level. That is why we say that vsana need not be reduced to zero. It is neither
necessary nor possible. We have to only make it sufficiently feeble; I have given the example;
your body has to be sufficiently healthy to run your life. There is no question 100% healthy
body. Does not exist. Let some cold come; does not matter; as long as I have sufficient
impunity to tackle the cold and fever, and I am able to recover within a few days, and
continue my life; I am considered healthy.
Similarly, zero percent durvsana or no vsana are all idealistic approach, which will create
problems; it has to be made sufficiently feeble; that it can be nipped in the bud, when it
produces unhealthy behaviour.
And therefore akarcrya uses an adjective; pau vsantraya; pau means intense
vsanas are enemies. Feeble ones you can neglect. You need not feel guilty. As long as you
have sufficient wisdom to handle them at the thought level, you can be relaxed. So therefore,
pau means tvra.
The tvra vsanas, the srigala, the chain, and therefore after opening the door of the jail; a
second process is required; what is that: removing the chain also. Opening the door is called
jni prpthi; removing the chain is called vsana kya. Therefore akarcrya says yaha
asmth vimukta. Whoever is free from the powerful influence of these vsanas; asmt
means these three vsana trays; from the grip of these three vsanas; the one who is free;
saha mukthim samupaithi. That person enjoys jvan mukthi. The mind fully enjoys the glory
of knowledge, because the obstacles are not there; tmanva tmana tua, dukeu
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anudvidgaman; I am relaxed not because I am free from problems in life; I am relaxed in

spite of problems in life.
Continuing.
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jaldisasargavatprabhta-
durgandhadht:'garudivyavsan |
sagharanaiva vibhti samya-
gvidhyamn sati bhyagandh ||273||
In these two verses, akarcrya is giving an example to show the role of vsana kya.
Vsana kaya does not produce knowledge. It cannot produce knowledge; because
pramam alone can produce knowledge. ravaam alone can produce knowledge. And
vsana kaya cannot produce liberation also. Then what is the role of vsana kaya?
He wants to say that. The knowledge that we have attained by ravaa manana has got the
fragrance of freedom in it. The knowledge that we have acquired is like a sandal wood piece
which has the fragrance of peace, joy, fullness; but as long as these vsanas are there, they
produce a foul smell.
And the foul smell of the vsana traya; what does it do; it overpowers the fragrance of
jna. Fragrance is there; but is not felt. Like a sandal wood, floating in the kvam. In fact
he says that example only. agaru divya vsana; agaru here stands for any fragrant piece of
wood; we can take it as sandalwood. agaru divya vsana; divya vsana means what; fragrant
smell; gama gama manakkarathu; divya vsana.
And this divya vsana has been durgandhadht; has been overpowered by the foul smell.
And foul smell comes from where; from the fungus which is formed over the sandalwood;
the fungus has been formed. So if you keep the chandanam, there will be a colour change
with a greenish moss black coating will come. And how did that fungus form; jaldhi
sasargavat prabht; because of the contact with water; because of continued wetness of
the sandalwood.
So therefore, the beauty of this example is this. The foul smell has been generated from
where; from the sandal wood only. And the fragrance belongs to what; the sandalwood only;
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for both the cause is Me only. Similarly the fragrance of jvanmukthi is there in Me only; I
have got the knowledge; and the foul smell is also coming from Me only; because of the
vsana traya.
Therefore what should I do. Of these two, which one is natural to sandalwood and which one
is incidental. Thank God; fragrance is natural; foul smell is incidental. How do you know; you
rub the sandalwood, you will find that the fungus will go away; the foul smell will go away;
the sandal wood will continuously give its fragrance. In the same way, rub with the help of
nidhidhysanam or alert living. Vdnta friendly living; OK. Like environment friendly paper.
Environment friendly pencil. Environment friendly bag means what: plastic should not be
used. Plastic is like Brahman; it will never degrade; non-destructible. After generations, it
would be like that. Accdyyam, adhyyam, aclaydyyam; aoya; nitya, sarva gathaha
also; everywhere you see, including party flags; OK. So therefore, that durgandha is to be
rubbed off. Then the sugandha will manifest. Look at the slka.
jaldi sasarga vat prabhta durgandha dht :'garu divya vsan; two lines put together
is one word. The whole thing is one compound word; for Sasrkt students for exercise,
these are the words for compound words splitting; So sasarga means what; contact; whose
contact with whom; the sandal wood's contact with water; From that prabhtm means what;
generated; vath, because of, because of the contact of the sandalwood with water, is
prabhtm generated, durgandha means foul smell, dhuta, dhuta means what overpowered.
So overpowered by that foul smell; is what: the divya vsana. So you have to start from the
end of the compound. So the frgance of the sandal paste, which is overpowered with the
foul smell, which is generated by the contact of the sandalwood with water, etc.
Now how to get back the fragrance. Do not bring another sandalwood; do not do anything.
sagharana; just rub against a rough surface and sagarshanena, by rubbing the sandal
wood.
What will happen; bhyagandh vidhyamn; bhya gandham means what; the incidental
foul smell; which is extraneous to the sandal wood; it is extrinsic to the sandal wood; extrinsic
means what: not natural to it; so that is called bhyagandh vidhyamn; when it is
removed or eliminated or wiped out.
Then what happens: samyak vibhti; what: you have to go to the second line, divya vsana
samyak vibhti. That fragrant smell comes out nicely. Therefore you need not do anything;
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what you have to do is to handle the vsana. Vdnta is already put in your mind through
the Gt ravaam or the upaiad ravaam. That jna is enough; you do not require any
mystic experience at all. Mystic experience idea came because what is the obstacle was not
known. And therefore people think that I have theoretical knowledge; because mystic
experience I have not got, therefore I am like this. thus they have a wrong notion. We do not
require any mystic experience; we require only handling the durvsanas and as even they are
handled; we can experience, not the Brahman, we can experience the Brahma jna phalam,
in the form of nti, in the form of pratvam.
That is why we have said Brahma anubhava is not there; brahma jna phala anubhava is
there; and what is the phala anubhava? There is a constant relaxation throughout. So this is
the sandalwood example. akarcrya has to extend this example to us also. Now we are
all what. Sandalwood. So what we have to do; catch hold of you all and rub and rub!!
Do not worry; it is a different kind of rubbing, which we will see in the next class.
Hari Om.
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097. Verses 274 to 277
akarcrya pointed out that in the case of some seekers there can be some obstacles;
between jna and jna phala prpti. That is, in spite of gaining self-knowledge, there
can be obstacle in gaining the benefit of knowledge, in the form of nti, prata, abhaya,
etc. And this obstacle between jna and jna phalam cannot be there for all students or
all seekers; it can be there only for some.
So when you say some seekers, who are those? Very simple. It has been introduced in Tatva
Bdha itself: sdana catuaya sampanna adhikri does not find any gap between jna
prpthi and jna phala prpti. In fact, both are simultaneous for an adhikri. In fact, as even
he does ravaam, and as even he grasps the teaching, at that moment itself, he discovers
the fulfilment.
Only when a person comes to vdnta, without jna ygyat, only in the case of such
people, jna prpti and jna phala prpti becomes two separate events, with a big time
gap also. And the time gap between jna prpti and phala prpti is directly proportional to
the lack of ygyat. Weaker the sdana catuaya sapatti, longer is the gap between jna
and jna phalam.
So what should such people do. So in akarcrya's language, such students are aygya
students. Ayga payale, we say. So they are jna aygya students; what should they do to
reduce the gap between jna and jna phalam. And that gap is reduced only by
nidhidhysanam, and the consequent vipartha bhvana kaya, other wise called vsana
kaya.
And akarcrya pointed out this vsana is three fold, lka vsana, which is the strong
identification with the external world, in the form of relatives, family, friends, possessions, etc.
Stronger the lka vsana, more difficult the phala prpti.
The second one is dha vsana, which is identification with the closer antma called the
physical body. One is external antma; body is closer antma; and therefore vsana is going
to be more intimate and stronger.
And still stronger and more intimate is stra vsana, which is identification with buddhi and
scholarship. So this attachment and greed for scholarship itself can become an obstacle.
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Thus lka, dha, stra vsana together is called vsana traya. Since vsana traya is
obstacle, vsana kaya is the parihra.
And then akarcrya says as even a person accomplishes this vsana kaya, not that
new knowledge is going to come; knowledge he has already gained at the time of ravaam;
jna prpti already he has and therefore by vsana kaya what happens? Nothing new is
added; the jna is released from its obstacle; and therefore the very same good-old
jna which he got during ravaam, that jna becomes brighter and brighter and it
sheds, it removes the gloom from the mind and brings a bloom to the face.
So therefore, vsana kaya can be called prathibanda nivrtti. And to convey this idea,
akarcrya is giving the example of the sandal wood having a coating of fungus, because
of its long contact with water. And this foul smelling fungus overpowers the fragrance of
sandalwood and therefore if we want to get the fragrance of the sandalwood, what should
we do. We need not generate fragrance; we have to only remove the obstructing fungus.
And how do you do that. Rub against a rough surface. And when you rub, the fungus goes
away; foul smell goes away; and as it even it goes, the fragrance becomes manifest.
In the same way, every student has to rub; rub means what: do not think I am going to rub
you; here the rubbing is nothing but dwelling upon the teaching. That he is going to tell in
verse No.274. In 273, he has given the example, drntha. Now in 274 he gives the
drntha. What is sagarana and what is rubbing of the vsana traya. What is that.
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antaritnantadrantavsan-
dhlvilipt paramtmavsan |
prajtisagharaat viuddh
pratyat candanagandhavat sphuam ||274||
So paramtma vsana has been acquired by a person through ravaam. So by repeated

listening; he has registered in his mind; I am not the body mind complex; I am not related to
the external world; nothing belongs to me; I belong to none; I am the asagha caitanya.
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This he has listened and he has formed adhytma saskra; spiritual saskra, spiritual
vsana, one has formed by what: ravaam.
But what is the problem that is faced by this person. Event though there is the fragrance of
spiritual knowledge, unfortunately the other smell; what is that, dha vsana and lka
vsana, is producing the foul smell and when you measure the relative strength of the foul
smell of dha vsana and the fragrance of vivka cmai; that gives a fragrance; when you
weigh the relative strength, what is dominant now? akarcrya says for some people, may
not be for you, for some people the vsana traya is dominant, submerging or
overpowering paramtma vsana. Therefore he says; look at the second line; paramtma
vsana vilipt; vilipt means what; there is an overcoating. So there is a coating, over what:
above paramtma vsana, there is a coating.
And what is that coating. dhl; dhl means any impurity which can be compared to the
fungus; a dirt or the impurity, which is in the form of vsana. Lka vsana, stra vsana
and dha vsana; these three are the dhl is the foul smelling impurity, which is coated over
the vdnta jna now.
And why do we call vsanas impurities. Because dranta vsana. dranta means that which
produces a negative result. Unfavourable result. Sorrow producing vsanas, it means.
Dukha, dranta means dukha rpam antham phalam yasya. So they are called
impurities because each one of them produces sorrow. How they produce sorrow. We have
already seen in the Gt;
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Every relationship has the potential to cause sorrow. This is lka relationship and the
physical body has very much the potential to cause sorrow and what about stra vsana.
Certainly causes sorrow because at no time can you complete all the stra. And not only
that, by the time you study ten texts, to remember all the ten is itself is a struggle; when you
read something from Kaivalya Upaiad, it seems like you have not yet heard, you take the
Kaivalya and start reading. By the time you revise Kailvaya, Brihadranya is like that. So how
many things you can remember.
And many people are depressed that they are not able to remember everything. Therefore
stra also can bind, if we do not know how to handle that knowledge. And therefore they
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are called duranta vsana. They are binding vsanas; and how many such vsanas are there;
anantha. Anantha means what endless. How can it be called endless, previously only you said
three; he has changed it; he said only lka vsana, dha vsana and stra vsana; three he
said and how does he suddenly say it is anantha; because each one of them can be
subdivided into hundreds. Lka vsana can be identification with house; identification with
every relative; identification with dog, very important you know; so therefore whether we
love the family members or not, dog is loved more than God; that is called dog-vsana.
So lka vsana can be divided into thousands; dha vsana can be divided into stra
vsana can be tarka vsana mmsa vsana, vyakraa vsana. Endless; Therefore he says
anantha vsana.
And where are they: vsana are saskrs are always in the sub-conscious mind. You never
know they are in you, because they are all hidden. They are potential. Every vsana is a
potential hidden; you never know it is there. Then how do you say, it is there; if you never
know it is there, how do you know it is there. Because when they generate sorrow, you can
connect every sorrow to one of the vsanas. Vsanas are inferred from the effects or the
products in the form of memory, in the form of worries, in the form of pain; in the form of
action; and therefore akarcrya says: antarit; they are all within the deep mind;
subconscious mind; unconscious mind, they are all there; you do not know what will come
when; that is why some people say, I do not know why, today I am not in good mood. And
that means other family members have a tough time. I lost my mood, others are in trouble,
because for no reason I flare up. So therefore anger is the tip of my nose. And why I do not
know. What is that. One of the vsana is triggered; and therefore antarit; rit means
sthitha.
So therefore, what is the essence of these two lines: The knowledge received from the guru is
often overpowered by our vsana traya; our sasra habits.
And therefore what is required; rubbing; and how do you do the rubbing. That is said in the
third line; prajtisagharaat; sagharaa or rubbing in the form of praja; praja in
this context means nidhidhysanam. Praja is equal to nidhidhysanam. In Brihadaranyaka
it is said: tamva dhr vijya; prajm kurvtha Brhmaa. Praja kurvtha means
nidhidhysanam kurvtha.
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And what is nidhidhysanam; dwelling upon the teaching; revising the classes. To put in
crude language, revising the classes. Normally what happens. We touch Vivkacmai
book on just Monday and next time Vivkacmai is touched next Monday only if there is
class. If for any reason the class is cancelled that day, then the next Monday. If vacations
comes, out.
So there is no revision. And how do you expect the knowledge to become stronger. So
therefore I am expecting result without putting proportional effort. Any accomplishment
requires dedicated time and effort; therefore akarcrya says there is no short cut for jvan
mukthi.
So therefore praja; praja ati sagharaata; by the repeated rubbing of, dwelling upon
the teaching, either in the form of repeated listening or in the form of writing notes at the
end of the class; you can always summarise; writing notes or if there is somebody available,
you can share the teaching. In what you do, it does not matter, you do not sit in
Padmsanam for nidhidhysanam. If you love Padmsanam, wonderful. But that is not
compulsory. Sitting is not compulsory, closing the eyes is not compulsory, what is
compulsory is the mind should dwell upon:
Name dva rgau; na me lobha mhau;

na me me naiva mtsarya bhva.
Na dharmo na chrtho, na kmna mka;
chidnanda rpa shivha shivha .
Dwelling upon this teaching is called praja ati sagharaam; not even ordinary
sagharaam; ati sagharaam, intense rubbing; why because fungus is too much.
Then what happens. Nothing new happens. But the fungus goes away. Viudda paramtma
vsana. The word Viudda should be connected to the paramtma vsana of the second line.
So the paramtma vsana will become brighter and brighter. The relative strength will
change. Previously vsana traya was stronger. Paramtma vsana was weaker.
Now paramtma vsana becomes stronger and vsana traya becomes weaker and weaker.
That is why jvan mukthi is not a sudden event; it is a gradual transformation. Jvan mukthi is
not a flashy experience; but it is a gradual transformation of the personality.
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You cannot say I got jvan mukthi on the April 1st. It can only happen on April 1st! If you say
on 1st April 2000, means what: April 1st it means. It never happens on a particular moment; it
is a gradual transformation. Just as your body acquired the full growth; not that you were
tiny baby, tiny baby, tiny baby and suddenly you expanded to 98 kgs. No; It is a gradual; it is
so gradual that a mother does not even notice that; because daily she is seeing the child.
Mother does not notice it. No. Some visitor from outside comes and tells: Oh! the child has
grown up. Similarly, he may not notice it in that prominent fashion; but transformation does
take place. It is a gradual process.
So viudda pratyat; pratyat means what: manifests; what manifests; paramtma vsana
pratyat; more evident it becomes. sphuam also you have to connect to pratyat; sphuam
means more clearly it becomes evident; more dominantly it becomes evident; like what: like
chandana gandhavat. Like the fragrance of sandalwood.
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antmavsanjlaistirbhttmavsan |
nitytmanihay t n bhti svaya sphuam ||275||
So the same idea is repeated. So akarcrya feels that every student must know these
facts very well or else he will lose his direction; he will think that he has got knowledge; or he
will think that I did not have any mystic experience. So he will blame the mystic experience
or he will blame the stra and he will do all kinds of other things. If the problem is
diagnosed, he does not look for all the wrong things; what he should look for is what;
gradual receding of this vsana traya. And therefore the consequent prominence of
knowledge.
Since it is a very important fact to be remembered, akarcrya feels that here tma vsana
thirobhta; same idea; the tma vsana; the spiritual saskrs; vsana means samkaaras;
tma vsana means spiritual saskrs. And how was it acquired; by ravaam; remember;
when you are talking about Nidhidhysanam, ravaam is already over, we are assuming. So
tma vsana has been acquired by studying the scriptures for a length of time; but in spite of
that study, what has happened. Tirbhtha; he says: I understand Svmi as tma; but he
adds what: but; that but antma vsana. I understand means tma vsana has come but I do
not reap the benefit, because antma vsana jlai; by the habitual identification called
viparitha bhvana and they are what: jla; jla means what: network of vsanas. So many
strings are there and I am caught in that net and I find it very difficult to disentangle myself
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from those net. Therefore jlai; he puts plural to indicate that they are anantha; so jlai;
what type of jla it is: antma vsana, which are in the form of antma vsana is one name
for vsana traya; lka vsana, dha vsana and saatra vsana all these three put together
is called antma vsana.
And in the Gt 16th Chapter, they are called sri Sampath. In the 16th chapter of the Gt,
it is called sri Sampath. Kma, krdha, lbha, mha, mada, mtsarya; they all come
under vsana traya; antma vsana; by that is tirbhta, is overpowered; the tma vsana.
Therefore what are you supposed to do. Nitya tma niaya. By dwelling on the tma; in
keeping with the ravaam; I dwell on the tma; I do not say tma is free; no use; tma
should be translated as Aha, because tma means Self and self means what: in the cheque
when you want to withdraw money; what do you write; Self. if I say that you will understand
better. So you are confident in writing Self because you know it comes to you. Therefore Self
means first person singular. Therefore tma is asaga; train yourselves saying I am asaga.
Aha udda; Aha puyappa rahita; Aha aakart; aha abktha. This abhy is called
nitya tma nia. Nidhidhysanam, to put in another language. Adyaa nia means
nidhidhysana abhysa; otherwise it is called Brahmbhyaa.
Tat cintna, tat kathanam, annyam tat prabhdanam;

vam va paratvam ca brahmbhyasam vidhur bhud;
It is also called brahmbhyasam, nidhidhyasanam, vsana kaya; different names; but the
process is the same.
And what happens. Tm ne. Tem means what: vsana jlan; that is why gender is
masculine; vsana jlan ne; ne means when they become weaker and weaker; they
become feebler and feebler. It never becomes zero. You always should remember, never
expect to make it zero. It is idealism; it has never happened; it can never happen. And if you
expect zero; then that will create another type of bondage and frustration; it should become
feebler enough not to affect you. It should become sufficiently feebler; that you can ignore
that. They can maximum come in the form of certain thoughts but they do not get
concretised in the form of words and actions. As a casual thought it can come; and as a
casual thought, they disappear also; without causing serious damage.
And therefore when they become feebler; then what happens. tma vsana svaya sphuam
bhavathi. tma vsana; the spiritual saskra will become, more and more prominent.
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Vdantik way of life is no more deliberate for me, it has become spontaneous. During
nidhidhyasana time, vdantik way of life is deliberate, it required effort and in due course, it
becomes spontaneous or natural.
And how can we know this progress. How can we know there is progress of not, Svmiji, will
you give a certificate To Whomsoever it may concern; this student of mine is a jvan mukta.
Give me a certificate or something; how do I know I am progressing or there is stagnation.
I have told you that we have got three parameters to know: what are they: No.1 study the
frequency of your reactions, unhealthy reaction like jealousy, anger, fear, frustration. How
frequently it happens. Previously, in fact, it does not frequently happen. In fact, I was in one
of these. If not in anger, then in jealousy; if not in jealousy, depression; if not in depression,
fear. So I was travelling this one to that one. That frequency becomes lesser and lesser. So
reduction of frequency of unhealthy responses to unfavourable situation is parameter No.1.
And what is the second parameter I have said. Intensity of this reaction. When the intensity is
high, the negative reaction expresses at three levels; thought, word and deed. As Arjuna had
sdanti mama gthri, mukham ca pariuyati. Vepathusca arra me ..... For Arjuna, the
intensity of reaction was so high, not only he was extremely disturbed mentally; his mouth
was parching; and he was having shivering in the body; that is intensity. When the intensity
is medium, there is no more physical, mental and verbal. We will talk some rubbish and then
later say sorry. Thereafter tomorrow he continues with that itself. So it will become mental
and verbal. But when it is still feeble, it just rises in the mind, and I am able to manage that
in the mind level itself. That is the reduction of intensity.
And what is the final parameter I said. The duration of recovery period. After every reaction,
how long do I take to come back to normalcy. I have told you before.
Uttame kaa kpasyt,

madhyme ghatika dvaya;
adhame syt ahrthram,
ppite maraanthaka.
Uttama purua anger may come, but it is kaa kpaka; madhyme ghatika dvaya; in the
madhyama purua it is for two ghatikas; a few minutes and adhame syt ahrthram. In the
adhama purua, morning he gets anger, throughout the day he can see that. And ppite
maraanthaka. He keeps the anger so much that he tells that when I think of that person is
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dead and gone. If and when I think of that person, you know, my blood boils. So that is
called recovery period is very high.
As the vsana kaya takes places, all these three become lesser and lesser. And again do not
expect a flashy sudden change. And if you want to very strictly observe the progress, the only
method is diary writing; you have to see what all instances I reacted. And what all I did; we
have to examine our day-to-day behaviour. That is the only way to find out where we stand;
just as to know where do the children stand, what do we have; school what we do; regular
progress report. Schools the teacher would give; here I do not want to give and observe you
all and upset you. So what I say is that you write your own progress report or ask one
members of your family to write it for you. Let them give; they are the fittest persons to give
your progress reports. I get both the reports. Some people say Svmiji, my spouse says that
there is lot of change in you, therefore that person is encouraging and says you go to the
class, it is benefitting me. So when the spouse congratulates you, it is your progress report.
Or else problem. OK spouse may have a problem. That is a different thing.
Here he says: sphua bhthi svya. That means you do not have to do anything to
knowledge. Knowledge will become brighter, as the vsana becomes feebler.

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yath yath pratyagavasthita mana
tath tath mucati bhyavsanm |
niamk sati vsann
tmnubhti pratibandany ||276||
Again the same idea is repeated in a different language. He says: yath yath mana
pratyagavasthita, as even the mind practices nidhidhysanam more and more; previously it
is ravaa dominated sdhana; later it is nidhidhyasana pradhna sdhana. Initially ravaam
is dominant, nidhidhysanam is less. And as time goes, nidhidhysanam is more dominant;
ravaam can be less. Therefore, as even this nidhidhysanam begins to become more and
more powerful. In what form; pratyagavasthita, by the mind dwelling upon the tma.
And tma means what: my own true nature. Remember that always. my own higher nature;
my own real nature; my own beauty. my own greatness; I am so great; not only Me;
everyone of you can say: Why can't we own up. So that one's own greatness; when the mind
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dwells; tath tath; as even this becomes stronger and stronger, nidhidhysanam become
stronger and stronger, bhya vsana munchati; the renunciation of vsana traya also
becomes more and more. Munchati means what: one gives up; one becomes freed from
bhya vsana; bhya vsana is equal to antma vsana, which is equal to vsana traya. So
nidhidhysanam is the method of vsana kaya and vsananm niea mok sati. When
the vsanas are totally eliminated; niea mok, totally eliminated.
Here we have to be careful. First of all I have made one point that you should remember
that we are bothered about durvsana kaya alone. When we say vsana kaya, we are only
interested in durvsana kaya. As far as ubha vsanas are concerned, they can continue.
So when durvsanas are also gone totally, and totally means what: all most totally. As I said
never be idealistic. It is like the purity of an object. when they purify gold, they use several
process. Then the purity of gold is measured, 90% pure, 95%, 96%. When they want
extremely pure gold, they use the electrolytic process and all; and when they talk about its
extremely pure gold, they will say 99.999999%, you can infinite 9; they will never write 100.
There is no question of 100%, because Krishna himself tells this in the Gt in the 14th
chapter, prakam ca pravrttim ca mha mva ca pndava; even jni goes through satva
rja s tamas fluctuations; the only difference is in the case of jni, satva is dominant; but
even in his case, there can be moments of mha; but it will be so feeble; that it may just
appear and disappear; without causing any permanent damage to himself and others.
And therefore niea mka, do not take literally; when they are as good as destroyed. That
means when their presence no more affects you. It has reached such an amount of purity.
Vsannm;
Then what happens. tma anubhti; means self awareness. Which Self; not body awareness
or mind awareness or ego-awareness; but Self-awareness; that I am different from all these
things; this self-awareness becomes what; continuous, which they call as sahaja dhynam;
sahaja samdhi, etc. they use. What does it means; whatever I do in life, I do not lose sight of
this fact. What is that: I am free. I am free, not because there are no problems in the family;
my freedom is not because there are no family problem; my freedom is in spite of family
problems; in spite of company problems; in spite of physical problems; no joint works. So in
spite of physical problems, I am free. This is called self-awareness. Pasyan, Srnvan, sprasan,
jihvan; indriyi indriyrtheu varthanthe; gu guu vartant; but aha naiva kinchit
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karmi. When, not during meditation; throughout the transactions, the self awareness
continues; that is called tma anubhti. tma anubhti does not mean a mystic
experience. Very careful. It only means my Self awareness.
What is that. Aha stla sukma kraa arrat vyathiriktha; avasthaa traya ski; paja ka
vilakaa, sacchidanda svarpa asmi. Not that during transactions he deliberately
remembers that. Suppose you are doing some transaction. That is too important; you are
driving; that too Madras; Govindappan Naicken street. And there while driving, even when
all your sense organs are present and alert, you are in trouble; while driving you say stla
skma kraa arraat vyathirikthaat. So No.
What is constant self-awareness. Your mind is involved in deliberate worldly action but in the
back of the mind, there is the constant awareness. In the subconscious mind, this is there
constantly. So that is called prathibanda shoonya; without any obstacle, there is the self-
awareness.
So that is why tma nia or jna nia should be defined in what form? Jna nia is this. If
the self-knowledge is available for your rescue, whenever you want, you have got nia. If
the self-knowledge like that fire service, 100, whatever it is; just you call it comes; not that
they say tyre puncture, etc. or else there is no water in the tank; what is the use of fire
service.
If it is immediately available for your rescue, like that jna fire service, where; sub-
conscious fire station, jna fire service is available;
you do not ring them up all the time; they will they put you in jail; you cannot recall the self-
knowledge all the time; you need not also; but whenever it is needed; if it is at your beck and
call; automatically it comes; depression comes, self-knowledge is activated. So in some
places in America or here; that if the smoke comes; automatically the alarm bell rings; that is
why the Indian people are not able to keep agarbathi in their American homes; agarbathi
you keep burning, the alarm rings and the Police comes.
They have to attend the pooja and go away. you can say that you called them to attend the
pooja! Anyway, it is automatically connected.
Similarly as even depression in the mind, fear rises in the mind, jealousy rises in the mind; if it
rises, we cannot help it, let it rise; but as even it rises, this knowledge alarm ring should go;
and this knowledge should go and handle that problem. That is called self-awareness.
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Continuing.
|
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svtmanyva sad sthitv man nayati ygina |
vsann kayacta svdhyspanaya kuru ||277||
So therefore to enjoy jvan mukthi, one has to do the vsana kaya. It is imperative. If your
aim is jvan mukthi; that is to enjoy peace of mind; to enjoy fulfilment, if that is your aim;
better you do this sdana; what is the sdana. Svtmanva sad sthitva. May you dwell upon
your own self. May you invoke your higher nature; May you invoke the tma; instead of
ahakra, which is invoked all the time; may you invoke your higher nature.
When, sad; always. Svmiji how always: who will do our work in the home, do not ask. So if
one has no other work; OK. That is why I said, akarcrya keeps a sanysi in mind; and
therefore he says: sad sad aa; for other people, we will interpret as what; as often as
possible. And nobody in the family speaks to you, do not complain. Take it as an advantage.
Because you can do nidhidhysanam. Otherwise my son is not speaking to me at all! Very
good; Thank the son; not openly. But mentally thank the daughter in law; the daughter in law
does not want you to interfere in her affairs; well and good; you have got all the time for
nidhidhysanam.
Therefore as often as possible, may you dwell upon the self; which means, may you practice
nidhidhysanam and by way of that svdhysa apanyam kuru. May you remove your
vipartha bhvana. Sva adhysa means what: superimposition upon the Self. False notions
regarding the self. So svadhysa can be defined as vipartha bhvana or vsana traya. So
vsana trayasya apanyam; apanyam means weakening; you cannot suddenly take to whole
thing; so thick is the dirt; that you have to take layer by layer; and therefore svaadyaa
svasmin atmini adyaaha; svaadyaaha; tmani antmatva buddhi apanyam kuru.
And by way of vsana kaya, by what of that; what happens. Ata vsana kaya bhavathi. By
that practice, vsana will become feebler and feebler. So vsana kaya abhyasna vsana
kaya bhavathi.
And not only vsana kaya comes, ygi na mana nayathi. The mind of such a meditator
gets destroyed. Mana nayati; the mind of such a meditator gets destroyed; man na
takes place. amani bhva takes place.
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What does it mean. I have told you before; do not take it literally. It is not jni's mind is
destroyed; if jni's mind is destroyed, he will be like a stone, because stone is a stone why,
because it does not have a mind. And a person minus mind is as good as stone. Therefore
jni's mind is not destroyed. It means the problematic mind is destroyed. The binding mind
is destroyed. The heavy mind is destroyed. And in its place comes a beautiful light enjoyable
mind.
How do you know jni has got a such a mind. Krishna says: santuta satatam ygi; advt
sarvabhtnam, maitra karu va ca. Jni has got compassion; jni has got contentment.
Compassion where is it; in the mind or in the tma? compassion will be where; in the mind
alone. Therefore jni has got a mind; and what type of mind; compassionate mind. light
mind. Then the previous binding terrible mind is destroyed. Ignorant mind is destroyed. It is
called man na.
More details we will see in the next class. Hari Om.
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098. Verses 278 to 281
As a part of the nidhidhysanam topic, akarcry is talking about vsana kaya and
man na which is the removal of the obstacles for enjoying jna phalam. As I had said
repeatedly, vsana kaya is not for jna prphi; man na is also not for jna prphi;
vsana na and man na are only for jna phala prpti; which means a person must
have attained jna before, by the practice of ravaam. ravaam alone can give jna.
And jna which does not come through ravaam cannot come through any other means.
And since we are interested in jna phalam; akarcrya says may you pratice
nidhidhysanam; and thus attain vsana kaya man nrpa prathibanda nivrtti. And that
he repeats in the following verses beginning from 277. In eight verses, he uses the
expression svdhyspanaya kuru. So the fourth quarter of all these eight slka s is the
same; svdhyspanaya kuru. Svadhysa means superimposition; mistake or vipartha
bhvana; sva adhysa can be interpretted in two ways; svasmin tmani antmana adhysa
and antmani svasya tmana adhysa. Superimposition of tma upon antma and
superimposition of antma upon tma; which is called anyonya adhysa; mutual
superimposition. In the rope snake example, when a person says this is a poisonous snake,
this is a poisonous snake, THIS refers to the rope only and upon the rope which is not a
snake at all; there is a superimposition of snake as well as poison. So poisonous snake is
superimposed upon the rope. So rajjau sarpasya adhysa.
And there is another imposition also; when we say there IS a snake; the snake does not have
existence of its own; existence belongs to the rope alone; that existence which belongs to the
rope has been transferred to the snake. And therefore there is exchange of snakeness and
existence; snakeness is given to the rope and the existence of the rope is given to the snake.
This mutual tranferrence of snakeness and existence is called anynya adhysa.
Similarly when a person says I am a human being, the humanness which does not belong to
the tma, because tma is not a human being or animal; the humanness is superimposed on
tma and the AMness, i.e. when you say I am; AMness means existence, the existence which
belongs to the tma is transferred to the human being; who is really speaking non-existent.
Thus existence is superimposed on antma; and antma properties are superimposed on
tma. Properties superimposition is antma superimposition on tma; existent
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superimposition is tma superimposition on antma. Similarly consciousness also. So

wherever properties are involved, there you should say antma is superimposed on tma;
wherever existence or consciousness is involved; there you should say tma superimposition
on antma, which is called anynya adhysa; that is indicated by the word; svadysa. That
svadysa indicates both superimposition. Svasmin antmana adhysa and antmani

svasya adhysa. In one, svasmin, sapthami vibhakti; in the other svasya; ati vibhakti. Thus
it is sapthami tatpurua amaasena, and shasti tatpurua samsna, adhysa dvayaapi
anna padna ucyat and May you remove this mutual superimposition.
And this being important, akarcrya is repeating this several times. We have seen up to
277.
Continuing.
|
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tam dvbhy rja sattvtsattva uddhna nayati |
tasmtsattvamavaabhya svdhyspanaya kuru ||278||
svdhys apanaya kuru. Apanaya means what: negation; elimination. Of what: the antma
upon yourselves. So may you eliminate all the superimpositions that you have taken upon
yourselves; just as the elephant throws mud on its body. So the elephant man; the mahout;
takes the elephant to a river; and you can imagine bathing an elephant and he gives an
elaborate bath; in fact elephant enjoys the bath; and it comes out; it is shining black now;
and it is tied to a tree and the first job that it does is take mud and put on itself. Elephant
does it instictively because they say it is required for temperature control. That is one of the
methods of controlling body temperature it seems. And therefore Bhagavn has given it the
instinctive capacity.
But if the elephant does that; it is wonderful; but when the human being does that, it is
problem. Already we have thrown the mud of stla arra dharms, skma arra dharmas,
kraa arra dharms, we have thrown. And the poor guru, takes all the elephant iys to
the river of vdnta abhysa and washes; manbuddhya ahakhra cittani nathvam. When
you teach, it should be nathvam instead of naaha. And he bathes them with this
knowledge in the one hour class; so after all the washing, the student puts on the chappal
and the first job that he does is what: put on all the attributes. And I become a father,
mother, husband, son, mother, employer, employee; all those things are again dropped.
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Therefore akarcrya says; the teacher can wash only to some extent; the rest of the job
should be your responsibility and therefore may you wash off the three guas and may you
own up the nirgua caitanya. And the three guas also cannot be washed in one sweep; he
says tamgua is washed off by rajgua and satva gua; raj gua must be washed off by
satva gua; and satva gua must be washed off by jna.
So tam dvbhy; tamgua nayati; nayati is at the end of the first line. Tama nayati.
Here nayati means it is negated, eliminated by dvbhy; dvbhy means what; raj and
satva gubhyam. nayati. Rja ha satvt nayati. Raj gua is eliminated by satva gua and
satvam uddhe na nayati. Satva gua is eliminated by uddha tma or uddha tma jnna
nayati.
So the method here is when you want to remove the impurities from the body; what do you
do: you apply soap. The soap is meant to remove the impurity. But after removing the
impurities by the soap, then what do you do; the soap also has to be eliminated by what:
water. Then water also has to be eliminated by wiping; you have to wipe. All the three are
correct, isn't. Impurities by soap; soap by water; and water by final wiping the body. This
alone Krishna said in the Gt also.
|
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rajastamacbhibhya sattva bhavati bhrata |
raja sattva tamacaiva tama sattva rajastath ||14- 10||
Therefore satvam uddna nayati. So Tamgua pradhna to raj gua pradhna you come.
Rja gua pradhna to satva gua pradhna and satva gua pradhna to not nirgua
pradhna; nirguam you come.
Tasmt, therefore, satvam avaabhya. By resorting to satva gua, by resorting to satva gua;
svadhysa apanyam kuru; may you eliminate all the adyass.
And here we have to note an important point. The scriptures talk about vsana kaya ha. And
even it was mentioned aa vsana kaya.
Now we should ask a question. It is possible to eliminate all the vsanas absolutely. Will
there be a future event; when all the vsanas are absolutely gone; nirguam Brahma alone
will remain. Will such a thing happen at all. Many people think that the last vsana will also
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go away and not only that they even assume that knowledge itself will come only after all the
vsanas are gone.
In fact, if you are going to wait for the knowledge to take place; after the elimination of all
the vsanas; it is alike samudra snnna when there are no waves; it is an impossible illogical
impractical proposition.
So we have to understand this; vsana kaya consists of two parts; because vsana is of two
types. ubha vsana and aubha vsana. Aubha vsana is the one which is responsible for
unhealthy responses in life; kma krdha lobha mha mada mtsaryam; they all come
under aubha vsana or durvsana.
So our first aim is weakening the durvsana with the help of ubha vsana. Weakening the
durvsana by ubha vsana is our first aim.
ubhaaubhbhym mrgbhym vahanthi vsana sarith;

pauruna prayathnna yojaniya ubh pathi.
So develop ubha vsanas to weaken aubha vsana. And as even the aubha vsanas are
weakened, our negative responses will come down; which can be measured through three
factors; I have talked about these three factors; the frequency of reactions come down; the
intensity of reactions come down; and the recovering period also comes down. If you get 20
times a day, it comes down to 19; progress. So frequency comes down.
Intensity. And how do you measure the intense reactions manifest at three levels; mind, word
and body. Less intense reactions express at two levels; mind and words; and the least
intense reactions express only at one level: that is mind. So when the reactions come down
and it is only at the mental level; I do not hurt others; by my words and actions; it is only
purely a subjective problem; which I can learn to manage conveniently. I am no more threat
to the Society. Because my negative responses are only inside and I only have to learn to
manage it conveniently. Then it is called weak response or intensity is limited. And finally,
recovery period also becomes minimum. I come back to my normalcy within a few minutes
even. So durvsana can be made into minimum. Durvsana cannot be made into zero. Just as
hundred percent pure gold does not exist; even the best purification process can bring about
only 99.99999999999..... % only. 100% pure gold does not exist.
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Similarly 100% durvsana kaya does not exist and it is not required also. And that is why
Krishna said even for a jni there are moments of disturbances; prakam pravrttim ca
mham va ca pndava. But those disturbances are so feeble; that it cannot cause any
permanent damage to either himself or others. They are only a passing phenomenon. They
give the example: like writing in waters. If you write in water; will it be seen. You write; but it
is not there at all. Therefore as far as durvsana is concerned, we make it as weak as
possible.
And what about ubha vsana. ubha vsana is never eliminated; cannot be eliminated,
because if you have to eliminate ubha vsana, you will have to replace it by what.
Durvsanaya by ubha vsana you replaced. Now if you have eliminate ubha vsana, then
you have to come back to durvsana. So ubha vsana cannot be and need not be
eliminated. Why it should be eliminated. And the ubha vsanas are called satva guas and
satva vsanas, which cannot be and which need not be eliminated.
Then comes the next question. Then how does akarcrya say: that you have to eliminate
all of them, including satva gua. How do we talk about sarva vsana kaya ha. Is it possible
or is it not possible? This is the secret of vdnta we should know. The idea is: ubha vsana
is "also eliminated" within quote in a different way. Satva gua is also eliminated in a
different way. That "elimination" should be within quotes.
And what is that way of elimination. Purely by shifting the "I" from the anthakraam. By
shifting the "I" from the anthakraam; the mind, I claim that I am free from ubha vsanas
also.
I will explain it; understand it correctly. Jni's mind will have what vsana; ubha vsana. But
what does jni say. I do not have any vsana at all.
How to reconcile this. can you understand. Jni's mind is full of satva gua; jni's mind is
full of ubha vsana; jni also might have very very very weak aubha vsana;
but jni says: I am free from all vsanas. How does he say so. By claiming that I am not the
anthakraam; anthakraam has got vsanas; I am stla skma kraa arra vyathiriktha
tma asmi; and tma has got which vsana. ubha vsana? tma does not have ubha vsana
nor aubha vsana.
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Therefore jni from tma dri is totally free from vsanas; whereas jni from the
standpoint of his mind, he is full of what vsana, ubha vsana. Anthakraa dry, jni
has got ubha vsana; tma dry, jni has no vsana.
Therefore remember, our vsana kaya also must be up to some extent only. After vsana
kaya to some extent; our aim should be what: no more vsana kaya ; but our aim should
be to disown the vsana.
Initially you weaken the vsanas; durvsans; and thereafterwards, what do you do; you
should say why should I remove the vsanas. In fact, as long as I want to remove the vsanas,
I am identified with what: identified with my anthakraam. That means vdnta has not
been listened. The stronger I want to remove the vsanas; stronger is my identification with
the mind. If I clearly know that I am the tma, ever free from vsanas; why should I remove
the vsanas. Therefore vsana kaya is done in two stage. First weaken the durvsanas; then
later, disown all the vsanas.
And that last stage is pointed out here as satvam uddna nayati. uddna means by
owning the vsana rahita tma; I drop my attempt for vsana kaya. And therefore
svadhysa apanyam kuru.
Continuing.
|
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prrabdha puyati vapuriti nicitya nicala |
dhairyamlambya yatnna svdhyspanaya kuru ||279||
So this is a special advice to sanysi jni. In fact many of the slkas are addressed to a
sanysi jni. In the case of a sanysi; he should not possess anything. And therefore he does
not have any security in the empirical sense of the term. He is not supposed to possess any
bank account; he is not supposed to save money; he is not supposed to prepare people for
his future protection; all these future plannings are allowed for grhastha. In the old age, who
will take care of me. Hopefully the son will take care; big hope. Otherwise plan for some old
age home or something. And nowadays the children are undependable; and we have to
keep something in the bank for ourselves. do not spend everything for the child; that is the
new theory. They say even if the son is good, what type of daughter-in-law will come; we do
not know. Therefore planning for the future is one of the common tendencies of human
being; and in the case of grhastha; it is allowed to some extent.
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Therefore prepare for the future. There also I say only to some extent, because whatever
preparations you do, whether it will succeed or not only your fate will tell; the best example
being Daaratha himself. Even though he had all the gems of children, at the time of death
he had to die of putra skha. Instead of sons' removing the sorrow, son became,what, the
cause of sorrow itself.
And therefore even in the case of grhastha, future preparation can be only to some extent;
the rest must be what: ananycintayant m y jan paryupsat; only Bhagavn. The
children may not be here, what to do. They are far away America, Russia, Japan, etc. and if
you phone, the phones are also not working; whether they will be available for the
emergency or not is not known; neighbour might have to help me. How do you know who
will help me. Therefore in the case of grhastha, 50% pururta and 50% vara kripa has to
take care of the future.
In the case of a sanysi; he is not supposed to plan for the future. That is what is called
ultimate saragathi. I do not want to take care of my future; whatever Bhagavn wants to
do through my prrabham; yadrcchlbhasantu dvandvtt vimatsara; even for next
time food he is not supposed to plan, you know. Advance bhika booking and all not correct.
A sanysi should never do. When hunger; he has to go to any place and ask: Bhavathi
bhik dhi. Whatever comes he is supposed to live. If insult comes, take that also.
Manpamnayos tulya, and if in one house they give bhik with insult; and the other
house, they give bhika with pj, stra says: go to the house where they insult you, so that
you do not develop ego, because if you get so much pj, ego can come. Therefore never
give a scope for ego. So these are the instructions. Therefore akarcrya is addressing
those sanysis; jnis and say: do not bother about even your physical protection.
Prrabhdam vapu puyati. Surrender to your prarabdam. Prrabhdya amarpitam sva
vapuritha manha mama, iti niscitya; have a firm conviction in that.
And why this jni sanysi should not use pururta. Because all the pururta efforts are
meant for mka prpti, and since he has already attained jna, what more pururta is
there. Body is preserved for what purpose. Only for one purpose. According to stra, body
has to be preserved for only purpose; that is jna. And this person has attained jna;
because he is addressing the jni sanysi; and therefore he says: why should you try to
preserve this body. You should not destroy the body; that also you have no right; whatever
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be God's will; if God wills that this body has to serve the society, let it serve. If God thinks
that body has done its job, let God take the body away.
And Jvithna na mara, krithim kuryt. Neither attached to life nor attached to death. May
this be your attitude.
I am saying that this is an advice for a sanysi, because in the case of a grhastha, he will have
to do some of the activities for the sake of the family. He has to preserve his body. If not for
his sake; suppose a jni grhastha is there like you, OK; if jni grhasthas are there; even
though he may not be interested in preserving his body, he has to preserve for the sake of
the other members. that is OK. But sanysi cannot give any such excuse. Therefore he says:
prrabdha vapu puyati iti nicitya; thus ascertaining in the mind, niscala bhava; may you
not bother about tomorrow; may you not bother about tonight; may you not bother about
this afternoon bhika. May you not bother about next moment; live moment to moment.
Enjoying this knowledge and enjoying whatever happens in life.
And dhairyam lambya yatnna; and this requires tremendous courage. And as long as
dhbhmna is strong; there is a fear of old age; disease and death. Stronger the
dhbhmna, stronger the fear. And therefore akarcrya says: dairyam lambya; may
you be bold; nothing will happen to you. If jna stram is there; anything happens, you can
meet. May you have faith in this knowledge. In fact, greatest weapon is jna weapon alone.
Nothing can give as much security as jna. So dairyam lambya, resorting to courage
born out of this wisdom; svdhyspanaya kuru; So may you remove the habitual aubha
vsana like anxiety, worry about children, and even certain sanysi when they have a set up,
they might worry, after I go, what will happen to my this ram; who will protect it.
So I went to North India with another svmi ; and there one old sanysini lady; and she has
got a beautiful ram; she is very old and she was interested in getting somebody to take
care of her ram; and she has told about it to my friend Svmi ; and then my friend Svmi
took me to that place and she thought that I am the candidate for that. And some extra
respect; extra pj; somebody has at least reached; how many sramas have offered their
srams to me, do you know. Because there are many svmis; who are afraid or worried
about the future of the srams. Then what is the difference between sanysi and grhastha.
One is worried about the company and another is worried about the family and another is
worried about the srama. I do not say that one should not have sramas, very careful; and I
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do not say all the svmi s with sramas are worried; but what I am saying is: if one has a
srama, one has to be alert, that the srama should not become a bondage.
And therefore yatnna; be very careful; not allowing anything that you have, to bind you.
Instead of worrying about the children, worry about iyas. That is also worry. Therefore
yatnna. Do not allow any blessed thing to bind you. whether you are a grhastha or sanysi.
continuing.
|
||||
nha jva para brahmtyatadvyvrttiprvakam |
vsanvgata prptasvdhyspanaya kuru ||280||
So whenever these worries come; either the worry is because dha abhmna; I worry about
myself; or the next worry is about my belongings; mamakra janita worry; either ahakra
janita anxiety, udvega; or I say I am not bothered about myself; but I am worried about my
wife or husband; if I go, how will she live or how will he live. And children are not that
responsible; I have done everything every carefully; therefore who will die first; when one
dies what will the other do; this is the worry born out of what: mamakra.
So when ahakra mamakra generates anxiety, may you claim nothing belongs to me.
Nothing belongs to me; everything belongs to God or totality; and the loss of karma will
determine the future of everyone; as long as people and things are in my hands; I can do
what I can do; but I will not allow them to cause worry. This is the biggest exercise, because
even after the study of vdnta; these basic worries do not go away; and all the worries are
born out of either ahakra or mamakra. You trace any worry back, it will go to either your
worried about your body; or wife's body or children's body; something or the other.
Therefore what should you say: Na aha jva. I am not the jvtma consisting of body mind
complex. On the other hand, param Brahma; asagam Brahma; sabanda rahitam brahma;

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If you get family worry, chant this slka 108 times! Family worry need not come anew; it is
always there permanently. So na m mrtyuak, it is my worry; whether I will leave; that
worry; pit naiva m naiva mt na janma; pit worry, mt worry, bandhu worry, mithram
worry; claim cidnandarpa iv:'ha iv:'ham.
So nha jva para Brahma asmi; I am Brahman iti atad vyvrttiprvakam; more than
asserting what I am; we should spend negating what I am not. Otherwise aha Brahma you
would be repeating and crying.
Therefore aha Brahma is less important than I am not a father; I am not a mother; I am not
a husband; I am not a wife; that is called asad vyavrithi; vyavrithi means what: elimination.
Atad means what: everything other than Brahman. Brahma binnam sarva vyavrithya.
And what is that: stla arra is asad; skma arra is asad; kraa arra is asad; So Sad
means Brahman or asad means abrahma or antma. Still it is easier. Sad means tma; asad
means antma; atad vyavrtti means antma negation. So with antma negation; may you
own up the tma. vsanvgata prptasvdhyspanaya kuru; thus may you eliminate the
habitual identification, which is born out of heavy vsana. That I am husband, and I am
father; this vsana I have carefully nourished everytime I relate to my wife or husband, I am
very strongly invoking what: that I am husband or wife. Everytime I interact with my children,
I am invoking my fatherhood.
Thus through every empirical transaction, I have nourished and nourished and nourished;
this habitual identification. Therefore as many times I have nourished, so many times I have
to negate. If a nail has to be pulled out, the effort is directly proportional to the effort I have
used to drive the nail inside. The more I have hammered, the more I have to pull strongly.
Therefore vdnta is not a joke. It requires tremendous perseverance. And therefore he says:
vsana vgata; vga means the force. The momentum; the power of habitual reaction is so
strong, that you will have to deliberately eliminate that.
Continuing.
|
||||
ruty yukty svnubhty jtv srvtmyamtmana |
kvacidbhsata prptasvdhyspanaya kuru ||281||
1187
While akarcry is emphasising nidhidhysanam, he is worried that a person may lose

sight of the importance of ravaa-mananam. Therefore he wants to once again remind that
consistent and long study of scriptures is as important as Nidhidhysanam.
A casual study of scriptures is never sufficient. Long-study is important. And that too
consistency is important that too systematic, step by step doing is important; it should be
like a building in which every brick is kept one over the other, very carefully. If you dump a
lorry of bricks, it would not become house, you have to take each brick, and one brick should
be put over the other carefully.
Similarly, one idea No.1 sdana catuaya sapatti; then stla arra vicra; skma arra
vicra; kraa arra vicra; tma vicra. Then stla prapaja vicra and skma
prapaja vicra and kraa prapaja vicra and Brahma vicra. Then the tma and
Brahma aikya vicra. There is a order involved.
And that you can never neglect. Neglecting that you do any amount of meditation, no
benefit; therefore he tells in the first line, tmana saarvaatmyam jtva; before
nidhidhysanam, jna must have come. Before the practice of vdantik meditation, one
should gain knowledge. So tmana ssarvaatmyam; saarvaatmyam means Brahma bhva;
wholeness; completeness of oneself; jtva, one has to know very clearly, doubtlessly, with
the help of three pramams; ruti, yukthi and anubhava.
ruti means stra prama, yukthi means reasoning in keeping with stra, and anubhava;
anubhava does not mean Brahma anubhava. As I said, Brahma anubhava you need not
work for, because that is the only anubhava which everybody has got all the time. Why,
because Brahman is consciousness; consciousness is one thing which we experience, when:
even now we are experiencing consciousness, because of which alone we are able to
experience the class. Therefore here anubhava means the knowledge in keeping with our
daily anubhava. Avasthathraya anubhava anusra.
That is why avasthathraya vicrah is part of vdantik study. When ruti gives the svapna
example, the teaching is in keeping with our day-to-day experience. Suupti experience is
talked about all the time. svapna experience is talked about all the time; therefore your
knowledge should not contradict ruti; your knowledge should not contradict reasoning;
your knowledge should not contradict what: our daily experience also. Therefore keeping
1188
these three factors; ruty yukty svnubhty jtv. First may you know Aha Brahmsmi
doubtlessly.
And after clear knowledge you have the problem of habit, because habit will continue even
after knowledge. I have given you the example before also. When your tap is under repair,
you know the tap is under repair and you yourselves by habit go and open the tap. Is it
caused because of ignorance or habit? Even though knowledge is there, habit leads to that
way of behaviour. And the tap was under repair for many days. And therefore your regularly
taking the bucket water and washing. Now you have formed a new habit; what is that; you
go for bucket water. One day the tap is repaired. And you have fought with the plumber; and
he has asked for more money; you know now the tap is working; and again you look for
bucket.
That means what: knowledge does not eliminate habit; habit has to be eliminated by
separate effort. Therefore however much you Gt and Upaiad, the habitual problem
cannot be solved; that has to solved by separate effort and what is that effort; home work
you have to do. Just attending the class is not enough at all; you have to do home work; you
have to study how often you react; on whom and all you shout; for what you are shouting,
you have to write in the dairy; and the ten commandments discipline you should practice.
There is no other go. And therefore kvacid abhsata prptha; kvacid means antmani; in
whichever antma you have abhmna, may you remove. For one it is wife abhmna; for one
it is child abhmna, for another it is grandchild abhmna, which varies from individual to
individual; wherever there is strong abhmna, there you pay special attention. That is called
nidhidhysanam exercise.
More.
Hari Om.
1189
099. Verses 281 to 284
|
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ruty yukty svnubhty jtv srvtmyamtmana |
kvacidbhsata prptasvdhyspanaya kuru ||281||
After comprehensively presenting the vdantik teaching up to verse No.253, now from verse
no.254 onwards, akarcrya is dealing with the topic of nidhidhysana. And I have said
that the purpose of nidhidhysanam is not attainment of jna; because jna and
conviction, niscaya jna have to come through ravaa mananam only. And therefore we
should be very clear about the purpose of nidhidhysanam; it is neither for knowledge; nor
for conviction. Knowledge comes through ravaam; conviction comes through mananam.
Then what is the purpose of nidhidhysanam; not any mystic experience also. Vdantin is
never interested in mystic experiences; because all mystic experiences are connected with
mystic antma. He is interested in tma, which is not an object of any particular experience.
Therefore no experience is the aim; knowledge is not the aim; conviction is not the aim; then
what is the aim? As I said conversion of jna into jna nia. Conversion of jna into
jvan mukti.
Then the question comes, what do you mean by mukti; Of course we have got two forms of
mukthi; jvan and vidha mukthi. Vidha mukthi we need not talk about now, because we
are happily alive. In fact, once jna is driam, vidha mukthi takes care of itself; we need
not bother about that; about freedom from punarjanma it is taken care of. We are more
bothered about the sasra while alive; and what is the definition of sasra while alive.
Sasra is nothing but kma, krdha, lobha, mha, mada, mtsarya; anthi, fear,
anxiety; these are the sasra expressed while we are living.
And this sasra is experienced in our mind; fear is not something I imagine; it is something
experienced. Anxiety, frustration, jealousy; these are all experienced emotional problems
while we are alive. Therefore sasra comes under dra plane, it is within an experienced
plane. And therefore what is the definition of jvan mukthi. Freedom from these experienced
emotional problems, which is purely my private problem, because nobody sees my anxiety.
My anxiety is mine. My fear is mine. All the other family members continue to sleep while I
am spending sleepless night. It is intensly mine.
1190
Therefore if emotional problems are mine, freedom from those problems also, who will
experience? I have to experience, which is called jvan mukti, So jvan mukti is an
experienced, experienceable result in the form of freedom from all these regular problems.
And jna has to give this benefit; duhku anudvigna man; suku vigathaspru, etc.
This benefit the jna has to give.
Therefore jvan mukthi is something I can know intimately. If fear is something I know
intimately; as my experience, freedom from fear is also something which I experience
intimately. Therefore you should not ask, Svmiji how will I know whether I am a
jvanmukthan or not. Suppose I ask you the question, whether you know you have fear or
not; do you know or not; I know intimately experienced. So freedom from fear also I know; in
fact not I know; I alone know. And this freedom from these psychological emotional
problems is jvan mukthi; jna has to be converted into that.
And logically speaking, jna will naturally express in the form of jvan mukti. In fact we
should not be working for jvan mukthi; because jna at the intellectual level has to
naturally flow into the mind in the form of jvan mukthi. Just as jalam if it is there, should
naturally come down. But if jna does not naturally express in the form of jvan mukthi;
there is some obstacle for this natural flow. Just like, if water does not flow down; it is not the
law is violated, the gravitational law would always work; you have to look for what: what is
that which is stopping the flow of water and remove that. Then I do not have to request: Oh
water: come down, come down, etc. you do not have to invite; natural. Similarly, we have got
certain mental blocks or obstacles, which is not permitting jna to express in the form of
jvan mukti and the removal of the block is nidhidhysanam. This block is generally called
vipartha bhvana; durvsana; dha abhmnaha; viparyayaha; these are all various names
given.
In this context, akarcrya uses the word. vsana. Vsana means what: my habit of fearing,
habit of anxiety. This habit becomes an obstacle. And therefore nidhidhysanam is breaking
my habitual ways of thinking. And it is called vsana kaya . And akarcrya presents
this very same process in different languages. You call it vipartha bhavana nivrtti; you call it
vsana kaya and now akarcry uses the word sva adhysa. Sva adhysa means
what: habitual mixing up of tma and antma.
Like saying I am very clear that I am Brahman; but my worry is only about my wife. You just
think about this sentence. So I know I am Brahman; I am worried about my wife. What is the
1191
meaning of I in the first sentence; I know I am Brahman. So I means Brahman. Second

sentence what he says: I am worried about my wife. So wife means Brahman's wife? So if you
say I am Brahman, then Brahman's wife means Brahman's wife. This mix up, we do not
recognise at all. That I have to explain even, you see. That there is a flaw in between the first
sentence and the second sentence, itself is not recognised by us, because we are slipping or
we are not, what to say, shuttling between I-the-tma; and I-the ahakra unknowingly.
First recognising this problem itself is a part of nidhidhysanam. For what reason I am
worried. Each time I am worried, my I is shuttling; this information, knowledge takes some
time to sink in. In fact, once you have diagnosed the problem, then the solution is relatively
simpler. And therefore, akarcrya here says: sva adhysa; sva means sva means tma;
superimposition of tma on antma; superimposition of antma on tma. superimposition of
tma on antma and superimposition of antma on tma. So svasya adhysa; svasmin
adhysa. In short, mixing up of tma and ahakra.
And this is vipartha bhvana. This mixing up is responsible for many of our habitual worries.
And therefore in nidhidhysanam, I learn to stand aside as tma and learn to look at
ahakra objectively. In fact, objective perception of ahakra helps me accept many of the
so-called problems. I learned to look at them not as problems; but as situations. A situation
is called a problem, when there is abhmna. When you read a obituary in the newspaper,
death is a news. What happens to you. Nothing happens. But when the very same death
happens; little bit in closer quarters; death is the same; previously death is a situation which
is natural to creation; and now death is a tragedy.
What converts situation into tragedy is tma ahakra mix up. What converts situations into
tragedy is the mix up of tma and ahakra. This mix up is the habitual process, which
akarcrya calls sva adhysa.
Then what is the job. Weaken the sva adhysa, which is a vsana, which is a vipartha
bhavana. Therefore he is repeating sva adhysa apanyam kuru. Where did he start. 277 he
started, every slka m you see, in the last sentene. svayadyaa apanyam kuru; sva adhysa
apanyam kuru; sva adhysa apanyam kuru. In 281also sva adhysa apanyam kuru;
learn to look at situations from tma and not ahakra stand point. From Ahakra stand
point, what is seen as tragedy, that same thing, seen from the standpoint of the tma is
natural situation; universal law. That is why it is told of Buddha; when somebody came and
complained that somebody has died; what did he say: He said, go to one house in which no
1192
death has taken place. What is the idea of this suggestion. When a person goes to every
person says somebody has died. Somebody has died means what; it is seen as universal law.
And once it is universal law, how can you call it a tragedy. And if you call it a tragedy, who is
going to suffer more. I am going to suffer because there is no solution for the universal law.
That means life-long I should suffer tragedies only.
Therefore with regard to universal laws, even prrabhdam comes under universal law; I learn
to look at many situations as ahakra's prrabhdam and prrabhdam comes under vara's
law; and therefore I cannot complain; I should look upon it as a situation. Just like in summer,
heat is a situation. In winter; cold is a situation. Conversion of jva sri into vara sri;
conversion of viaya into padrta.
In Sasrkt there are two words: Padrta when you say it means an object. viaya means a
binding entity. Subjective if you see, it would be viaya; but if you look at it from objective
standpoint, it would be padrtam. This is a time-consuming long process. Converting every
problem into situation.
Therefore he says: srutya yuktya sva anubhutya; srya means through ruti prama, yuktya
means through yukti prama, sva anubhtya means anubhava prama. Anubhava is not
mystical experience. Anubhava is our own avastha traya anubhava. Keeping that itself, we will
come to know that the problem is in the mind; not with me.
Rgechha sukha dukhdhi

buddhau satym pravartathe;
suupthau nsti than n
tasmaath budhesthu ntmana
How beautifully he says: rga dva etc. are when the mind is functioning. In sleep when the
mind is not functioning, they are not there in me. So when mind is: I have those problems.
When mind is resolved; I do not have those problems. Therefore those problems belongs to
what: the mind and not me. So avastha traya anubhoothya; you have to resolve and arrive at
your nature. So anubhthya ruti yukta anubhava pramna tmana sarvtmyam jtva.
So having ascertained the Brahma bhva; sarvtmatmyam means Brahmatvam; infinitude;

jtva; having ascertained; again and again; so svadhysa apanyam kuru; may you remove
all the habitual identification with the body mind complex. So abhsataha means which is
mithya. So this mithya adhysa; may you eliminate.
1193
And the most interesting thing is: in the initial stages of nidhidhysanam, my aim is to
remove the vipartha bhvana, habitual ways of thinking; habitual ways of worrying; and by
deliberately breaking that habit; the habitual ways of thinking becomes weaker and weaker.
And how do you know it is becoming weaker. When it is stronger, the problem at thought
level expresses at the level of words and actions. And the weakening of vipartha bhvana
means all the problems are only at thought level. they do not come at the verbal or physical
level. And once we have made the vipartha bhvana sufficiently weak, then we have to ask
the question, does the vipartha bhvan belong to me; you have to ask this question; not
initially; you have to weaken the vipartha bhvana for some time; then.
Having sufficiently weakend, when we have got last traces of vipartha bhvana, our aim
should not be to totally remove the vipartha bhvana; that is not possible at all. After some
time, we ask the question, does the vipartha bhvana belong to me? This has to be asked.
Then what is the answer? Vipartha bhvana is also a form of thinking belonging to antma
alone and therefore being worried about vipartha bhvana, itself is a form of problem. That
is the last vipartha bhvana. Being worried about vipartha bhvana itself is because I am
identified with what: I am identified with the mind.
And once I am so clear that the vipartha bhvana is the problem of antma, if there is a
small scar on the body, am I worried? I am not worried about the complexion of the skin or
greying of the hair because of they belong to the antma; so towards the end our worry
about vipartha bhvana itself should end.
Not because vipartha bhvanas are totally gone; but because of my understanding that I do
not have vipartha bhvana also. I means, I the caitanya does not have. Therefore, what is
the last vipartha bhvana. I have vipartha bhvana to be eliminated; this thinking you have,
that is the last vipartha bhvana. Let that thought remain; what is wrong. In life there will be
some problems. Make sure that it does not create problems for others. Let it remain. Like
100% health is not possible in the body, similarly at the mental level also, 0% vipartha
bhavana is like the ideal gas which does not exist. Some vestiges are OK. This is the ultimate
thing. Therefore, svdhysa apanyam kuru; remove all the vipartha bhvana.
continuing
|
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andnavisargbhymannsti kriy mun |
1194
tadkanihay nitya svdhyspanaya kuru ||282||
So from this we come to know that this is a serious sdana which requires commitment,
because every time I have a problem; I have to diagnose; I have to go back to vdnta; study
the situation from vdantik angle; and learn to look at the problem as a situation. This is a
conscious deliberate process which requires quality time. And therefore stra does talk
about sanysa srama as a means of nidhidhysanam.
So sanysa srama is of two types; one is called vividhisha sanysa; another is called vidvat
sanysa. vividhia sanysa is a sanysa srama taken for ravaa mananam. So which requires
staying at one place with a guru and consistently studying and removing all the doubts by a
dialogue with the teacher. So this requires living in a place; in an srama; in gurukula; having
taken sanysa. Sanyasya ravaam kuryt; take sanysa and do ravaam.
Then suppose a person is able to manage ravaa mananam, remaining grhasthsrama only,
then the stra asks: may you practice in Nidhidhysanam also in grhastha srama itself.
But suppose a person says: where is the time for nidhidhysanam in grhastha srama; if I
listen to Vivkacmai class today, the next time I touch the book is next Monday, if the
class is there. So where is the question of nidhidhysanam. I am not able to do that. Then
stram says: if you want, it does not compel, you are allowed to take sanysa for the sake of
nidhidhysanam.
And that sanysa is called vidvat sanysa; why because, jna is already there; but why this
sanysa; not for jna, not for ravaam; ravaam and mananam has been done in
grhastha srama itself; so therefore nidhidhysanaartham sanysaha is called vidwat sanysa;
the famous example they give: Yajavalkya's sanysa. Yajavalkya was already a jni and he
was a grhastha and he said I would like to take sanysa. Maitreyi iti hovaacha yajavalkyaha;
budhya san va arre aha asmandasmi. Maitreyi, I am starting. So why Yajavalkya should
quit grhastha srama; certainly not for ravaam and mananam; he already has got jna;
it was meant for nidhidhysanam. For nididhyaanam, guru is not required and therefore
such a vidwat sanysi will be paravrja ka sanysi; he need not live in a place; he need not
live with a guru; why because why are we staying with the guru; for studying; that is over;
and therefore a vidwat sanysi becomes parivrja ka sanysi and he does not have any job
other than what: watching his mind and responses. And if at all he has some duty, it is the
body belongs to vara; because he does not have any dha abhmna. I do not have
abhmna in this body; but vara has created this body; according to the law of
1195
prrabhdaand vara alone can take the body; according to the law of prrabdha and until
vara takes away the body, this body is under my care; I am the trustee. I am a trustee; I
should be extra careful; it is mine, I need not care that much; but trust fund if you say, I
should be more careful. Like that I take care of the body; arra ythra. So doing whatever is
required for arra yaathra.
This vidwat sanysi spends his time in self-examination and self-reorientation and such a
vidwat is talked about in this slka. He says: mun. So vidvat sanysina; parivrja ka
sanysina; kriy nsti. He has no other duty; no wife to be taken care of; no husband to be
taken care of; no children to be taken care of; grand children for second baby sitting; two
baby sitting; their own children and their children's children; all those in social duties;
wedding attend; satiabhdaprthi to be attended; that death; this party; all those are not
there; therefore he says: Ishasat kriya nsti; he does not have any activity; either lokikam
vaidhkam. And the beauty is that the society accepts such a person. Society does not
complain. Why I say society accepts is: the society gives him bhika; it never says you are
wasting your time so we will not give you food; if they do like that; what to do. It is the
unbiqueness of the Indian society. Once a person puts ochre robes, the society gives him the
full freedom to pursue spirituality; even though he is not materially productive; the soceity
gives him or her, the needs of life. Because it is vdic society.
In America it seems they say: There is no free lunch. That is the slogan. India is supposed to
be one of the poorest countries, maximum annadnam is in India; why, because three
sramas depend upon one srama. That is the proporton; see that; three sramas depend
upon one srama. Brahmachri has to live on bhika. Sanysi has to live on bhika.
Vnaprasth has to live on bhika. Society accepts because, a jni need not be materially
productive. According to stra his very existence in the society is a blessing to the teach. His
very existence in a society is a blessing to the society. He may be in Himalayan cave; blesses
the whole area. And if he teaches; then it comes a form of contribution to the Society and
that is how the guru iya parapar is maintained. Spiritually he is productive; not
materially.
And therefore akarcrya says an; means alpam; from that only the word eshitindu
irukku in Tamil has come about, I think. an, indeclinable. mun kriy nsti; except to
anndhana visarghbhyam.
1196
So there is a different better reading; this reading is doubtful; annadhna visargbhyam;

anna dhnam; anna visarga; visarga means removal of waste, it is a natural process and
giving food to the body. anna adhnam means anna swkram; bhika grahaam.
So this is a upalakaa word to indicate the basic activities required for the maintenance of
the body. arra ythra mthram pravrtti is indicated by anna dhna visarga like snnam
pnam, etc. Other than these two, no other activity is there. Suppose one is not a sanysi;
suppose one is grhastha; what to do. In the case of grhasthaa, the strik advice is: he cannot
give up all the activities; but whatever activity can be trimmed, may you trim, so that you can
find quality time for nidhidhysanam. Learn to adjust. Which one to trim; that you have to
decide. So family members, one is Japan, one is Russia, if they are all calling; then, which is
required and which is not required; all those things.
And a person can take a vow and tell others also; at a particular age, one can decide:
hereafter I am not going to attend functions. Keep a goal. So we have got a different type of
sanysa called putichaka sanysa; putichaka sanysa means when one is in the
grhasthasrama itself, one does not go out for bhik; but stays at home and he can cut off
the activities. And we can communicate to others.
So you find your own method of finding quality time for nidhidhysanam; but
nidhidhysanam is required for transformation of life; conversion of jna into mana
nthi. Without nidhidhysanam, jna cannot get converted into nthi.
Now how long this nidhidhysanam will be required. Svmiji how many days, please tell; I will
take leave. It depends. You see your own mind; we have been learning vdnta; how much
time it takes for you to transform. You can see. You yourselves say: Svmiji that days I used
to worry so much; now that much worry is not there. We do see a difference in our mental
make up and all are not uniform. So people say; recently somewhere in a talk, I was giving a
talk elsewhere, and I got a question; I had a Q&A session; so one question says that I have
thoroughly studied vdnta and I have been in vdnta for years; but mana nthi is not
there at all; what to do. So there are people who complain that 20 years of vdantik study
has not made any difference.
So how long it will take; and why it takes. What is the reason for some people it takes more
time; for some people immediately, they say; Svmiji, I am so happy; and they came just two
months ago only. How do you differentiate. The answer is this.
1197
Before coming to vdnta, if sdhana catuaya sapatti is reasonably present,

nidhidhysanam is not much required. When we come to vdnta with a minimum sdana
catuaya sapatti, nidhidhysanam required is more. So the duration of nidhidhysanam is
inversely proportional to the intensity of sdana catuaya sapatti; and it is true also. When
a person has got good sdana catuaya sapatti, nidhidhysanam, one need not have at all.
You will find that ravaam and mananam itself gives that nthi. Therefore the time you did
not spend on sdana catuaya sapatti, you have to allocate to Nidhidhysana. If one had
spend time for that, it is not necessary now for nidhidhysana. It is not difficult to understand
that sdana catuaya sapatti is lacking. That is what akarcrya said: shaamadi sahita
taavath abhyase shraavanadikham. After studying Vdnta, if shanthi is not experienced, it
means sdana catuaya sapatti meter you please check. In that meter it might be in yellow
or in double lines; it would not be in green.
So andnavisargbhyman kriy nsti mun parivarjaka sanysina; and therefore what

do you do. Since you do not have no other duty as sanysi, tadkanihay; give the full time;
from amature to professional; So give you full time; no more vdnta is a hobby; weekly one
time, one hour hobby. weekly two hour hobby, not like that; that is my only life's agenda.
tadkanihay; tad chindannam, tad kadanam, anynyam tad prabdanam,

etat ka paratvam ca, Brahmbhyaa vidur bhudha.
May you be committed to that: nityam; all the time. And by way of doing that, remove your
habitual ahakra identification. Svadyaa apanyam kuru.
|
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tattvamasydivkytthabrahmtmaikatvabdhata |
brahmaytmatvadrhyya svdhyspanaya kuru ||283|
Svadhysa apanyam kuru; identify less and less with your ahakra personality. So I am
father, mother, husband, wife, grandfather, grandchild; invoke that aspect a little less. Invoke
less of your ahakra. Invoke more of your svarpam. So this is called svadhayaa
apanyam. And how do you do that. By invoking the knowledge that you have heard;
bdhadatha; means by invoking the knowledge; by reminding the teaching; by reading more
and more; by writing more and more; by talking more and more of vdantik teaching. And
talking less and less of your family personality. So bdhathaha; what bdha or what
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knowledge; brahmtma ekatva bdhathaha; the vdantik teaching of jvathma, paramtma

aikyam. By invoking my higher nature.
And how did you get this knowledge. Tattvamasi vkya uttha; uttha means out of; which
knowledge was born in you out of vkyam; the mahvkya ravaam; vakya means vkya
ravaam. So by listening to the mah vkyam and what is the mahvkyam, tad tvam asi,
etc. So which knowledge already come during ravaam.
Now we are talking about nidhidhysanam process; in ravaam earlier itself you have
gained jna; you can declare yourselves to be a jni; without doubt you can declare,
because you do not have problem with jna problem; your problem is what: jna is not
allowed to flow in the form of nthi; to remove that, keep on reminding.
For what purpose? Brahmani tmatva dardhyaya; so for assimilation of the Brahma
tmatvam. That is claiming myself to be Brahman. Should become natural. So I when you say,
primarily I should remember myself as Brahman. Like an actor, whatever role he plays in the
drama and acts well; moment the word I is said; what primarily comes to him; he is the
husband of so and so, in the green room; that is in the sub-consciousness; like that when you
say I, primarily you should remember myself as Brahman. I am husband or wife or grand
father or grand child, all these things, be a role-I. They should become a role. Less significant
than my nature.
Therefore brahmaytmatvadrhyya; for making I am Brahman spontaneous; may you

practice nidhidysanam. And svadhysa apanyam kuru. So if I should claim I am Brahman, I
have to disclaim I am ahakra. It is like somewhere Sureshvarcrya beautifully says:
higher-I and lower-I are like the two pillars; I am in the middle; by going towards one,
automatically I am going away from the other; closer to ahakra I am, naturally farther
from tma I am; I means in terms of my thinking.
Therefore if ahakra and its problems is predominantly occupying your mind, then vdnta
is nicely kept in the notebooks and the cassettes. If Vdantik teaching predominantly
occupies your mind, then, problems will not be there, we do not say; but it will be
overpowered by the vdantik thoughts. I give the example; just as the stars during the day-
time are not absent; but because of the sunlight, the stars' light has been overshadowed; If
tma is predominant, ahakra problem would not leave; ahakra will be overshadowed to
such an extent that you do not feel its existence; like what; you do not feel the stars now.
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Even though existent, it is not felt at all. Like that ahakra problem will become, like the
daylight stars; it will become insignificant. Therefore svadhysa apanyam kuru. Distance
yourselves from ahakra to own up the tma.
|
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ahabhvasya dh:'sminniavilayvadhi |
svadhnna yukttm svdhyspanaya kuru ||284||
And how long this should be done. As I said, until ahakra is not strong enough to give me
serious troubles. It can give me only significant passing trouble. one thought at one time, is
not bad. But as I said, the frequency, remember the three; frequency of problems should
come down; intensity should come down; and recovery period comes down. That is the
statistical study of my progress; whether it is in terms of worry, or fear or jealousy or anger or
depression. It is not that it should not come at all; but study the frequency intensity and
recovery period.
And the lessening of all these three is weaking of ahakra. Lessening of all these three;
hope you remember, intensity, freqency and recovery period, should come down. Get angry,
does not matter; but in the next moment, you are able to just recover yourselves; come to
balance and start your vyavahr. it is not a great evil; like catching cold only it is. Once a
while let it come; then it triggers the immunity. So let it come, no harm; must these three
must be less; as minimum as possible. If you do that, ahabhvasya asmin dehe vilayaha; the
I-notion in the body is the ahakra is resolved. Resolution. Until the I-notion in ahakra
force becomes lesser and lesser, and it is removed totally. Total removal, do not take literally.
Total removal means it has become so insignificant that it is there for vyavahr. Like when
you go for brushing your teeth, dhaabhmna do you need or not? Or else you will be
brushing someone's else's teeth. Isn't it. You do not have confusion. imagine that. sarvathra
brahma bhvana.
So you have got sufficient dhbhmna for brushing the teeth; but it does not require a
deliberate abhmna, this is my body, my head is here; my teeth is here; teeth has to be
brushed; you do not require that serious abhmna requiring quality time and deliberations.
You have got sufficient ahakra for brushing the teeth.
Like that, a jni has got sufficient ahakra for all the vyavahrs; but it does not require
serious abhmna to create problems. That is called resolution of ahakra. Sufficient
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ahakra for vyavahrs; but not strong enough to create problems. Similarly for hunger.
And we do eat; but at the time of eating; how many vyavahrs we do; television is there;
most of the business deals are struck during eating time only. So therefore, you have
sufficient ahakra for eating; but it does not create any problem. That is called
ahakrasya nishesa layaha. It becomes non-problamtic ahakra. In fact it becomes a
bhushanam; no more a dushanam. How the snake is an ornament for iva without any
problem, what is the snake for shiva; it is an abharanam; like that for a jni, ahakra is no
more a poisonous snake; jni is like Shiva. For him ahakra the so-called poisonous
ahakra has become, bharaam; become ngbharaam. Ahakra abharana. So niea
avadhi; until ahakra beomes an ornament for you; you have to deliberately practice
nidhidhysanam; there is no escape.
And how; svadhnna; with alertness. Otherwise mechanical life will take over. all our
problems are mechanicalness; Svmiji says: ultimately nidhidhysanam is alert life only.
Whether you sit down or not, alert life, vdantik teaching in backraound, that is called,
svadhnna; avadhnna means alterness. Non-mechanicalness; deliberate, svadhnna
yukta atma. Wth a disciplined mind; tma means mind. With a disciplined mind, endowed
with alternness, svadhysa apanyam kuru; may you remove your habitual ways of living.
May you be unlike other people; not extending it to tdhi or hair, you do not have to do it at
all. . . -
mazhithalum veendaam, nittalam vendaam. ulgam pazhithathai ozhithuvidu. -- Somebody
said that. So we do not want you to change physically; you do not have to change hairstyle;
ways of thinking. As somebody nicely said.
Watch your thoughts, they become words and actions.

Watch your actions, they become your habits;
Watch your habits, they become your character.
Watch your character; it becomes your destiny.
Ultimately your destiny is, because of your character, which is because of your habit; which is
because of your actions; which is because of your thoughts. Every thought is a building block
of your future. You cannot hope to change your future without taking responsibility for your
thoughts. Taking responsibility for my thoughts is nididhysanam.
Hari Om.
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100. Verses 284 to 289.
|
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tattvamasydivkytthabrahmtmaikatvabdhata |
brahmaytmatvadrhyya svdhyspanaya kuru ||283||
|
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ahabhvasya dh:'sminniavilayvadhi |
svadhnna yukttm svdhyspanaya kuru ||284||
akarcry continues with the topic of nidhidyasanam, which is nothing but the removal
of vipartha bhvana; and when this vipartha bhvana is receding gradually, Brahma jna
will be converted into jvan mukthi. And this jvan mukthi is Brahma jna phalam, and this
jvan mukthi is experienced in the form of freedom from the general disturbances of the
mind.
We know what are the general disturbances of the mind; like anxiety, worry, fear, jealousy,
anger, etc.; and freedom from these disturbances is something experienceable. And this
experience is jvan mukthi phala anubhava. We are not looking for a peculiar Brahman
experience. As I have repeatedly said Brahman experience is not there; but jvan mukthi phala
anubhava is there; and it is nothing but freedom from the regular sasra disturbances. And
since this experience is result of the removal of the obstacle, and since the obstacle goes
only gradually, this experience of peace also is not a sudden flashy experience, but it is a
gradual receding. Just like as the sun rises, the darkness recedes and withdraws gradually, it
is not that from pitch darkness, you get into bright daylight; similarly this jvan mukthi
anubhava is not a sudden experience but gradual reduction in the mental disturbances.
And this gradual disturbances we experience again in the form of less frequency of the
disturbances; and less intensity of these disturbance and also less recovery period from these
disturbances. And since it has to take place gradually, akarcrya says it requires time.
And therefore nidhidhysanam is not a sudden action; but it is a regular abhysa. That is
why nidhidhysanam is otherwise called Brahmbhyaa.
And this vipartha bhvana nivrtti, freedom from the habitual notion is presented in different
languages by akarcrya, it is called vipartha bhvana nivrtti, it is otherwise called vsana
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kaya. And in these verses akarcrya calls it svayadyaa apanayaha. Svyadyaa is the
vsana kaya means apanaya. Sva adhysa means mutual mixing up of tma and
antma. So sva means tma; adhysa means superimposition. Sva adyaa means
superimposition of tma upon antma and superimposition of antma upon tma; you have
to read two times; sva adhysa; super imposition of tma; ati tatpurua; and super
imposition upon tma; and this sva adhysa has to be eliminated by nidhidhysanam; and
how long it should be done; until it does not take place automatically. Nissa vilaya avadhi;
until it is totally gone, we have to continue that. It does not remain in the form of a
mechanical habit. Rasavarjyam raspyasya param drtva. That rasa nivrtti is vsana kaya.
Continuing
|
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prattirjvajagat svapnavadbhti yvat |
tvannirantara vidvansvdhyspanaya kuru ||285||
Again he presents the same idea in a different language. He vidvn, so he is addressing the
student as a jni, because as we have seen before, jna is attained through ravaam
and mananam itself. ravaam gives jna; mananam removes doubt; and therefore
through ravaa-manana, a person has become a jni. And if he does not experience the
jvan mukthi phalam, it is not the lack of knowledge; if we have got mental problems now; it
is not because of lack of knowledge. We need not have any doubt in claiming ourselves
jni. We need not hesitate. Our problem is not lack of knowledge. Our problem is the
removal of the habitual orientation. Therefore akarcrya addresses us as Vidvn; you are
already jni. You do not lack the jna. your problem is not ignorance. Your problem is
not even doubt; your problem is only habitual behaviour.
Remove mechanical life; vdnta will be assimilated. Lead a deliberate life; vdnta will be
assimilated. So this alertness alone is required and therefore akarcrya addresses us
Vidvn: Oh! jni; Svadyaa apanyam kuru; break the habitual ego; break the habitual
individuality; I am father, I am mother, I am husband; all these things should recede. Your
fatherhood should become feebler and feebler. Over shadowed by your Brahmanhood.
Just as when the sun rises I told the other day, the stars continue to be there, but they
disappear as it were. Similarly the fatherhood, husbandhood, motherhood, they all should
become feebler, or lesser and lesser; significance. And it should be sufficiently significant to
do the duty; But it should not be over significant to disturb you day and night. Like brushing
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the teeth. You have got sufficient dhbhmna to put the brush inside your mouth instead
of your nostrils or ears. Isn't. You have got sufficient dhbhmna; but that does not day
and night thinking. Tomorrow I have to brush; tomorrow I have to brush; No; You invoke that
abhmna for doing that job at that much abhmna is required in sufficient for doing the
duty of brushing the teeth. Similarly that much abhmna is sufficient for bathing the body.
Similarly fatherhood abhmna should be that much for doing the duty; but it should not
oversignficant to create worry to give you sleepless nights. This is jni's ahakra; it is
called a functional non-binding ahakra.
And this ahakra and this world akarcrya compares to svapna prapaja. Therefore he
says: svdhysa apanyam kuru. Tvat; so long you have to do. To reduce all your worldly
roles into insignificance roles, until you reduce. How do you know whether they have
become sufficiently insignificant; how do you know? That you go to bed, until sleep comes,
what all worries disturb you, you watch and every worry will be connected with one
personality of yours. Husband personality, father personality, in-law personality; if you watch
that; what it means; that particular ego; that particular ahakra has not been still
overpowered. And therefore keep that ahakra and invoke aha brahmsmi sufficiently
and in front of aha brahmsmi, this ahakra also should become smaller. And when
ahakra becomes insignificant, ahakra based problem also will be insignificant. For that
how much time it will take. nirantara; Continuously; Not a joke; it is very difficult. So you
will agree with akarcrya: what do you know; you do not know my problem; come to my
house and see. akarcry never says that it is easy. In fact, because it is difficult only,
akarcrya says nirantara; you have to continuously struggle. It is a struggle; but it is
worth it. Even if you take janmas to accomplish it, it is worth it.
And what should be the significance of the world and your roles and your relationships. He
says the world should be reduced to svapna prapaja samna. In svapna prapaja vasthu,
how much rga and dva you will deliberate develop. Neither strong rga; nor strong dva
in svapna prapaja. Similarly, this world also may like svapna prapaja. That means this world
should be incapable of invoking powerful rga dva in you. This world should be incapable
of: I think Martin Luther King only said: I do not remember the exact sentence: It is a
wonderful statement. I WILL NOT ALLOW ANY PERSON TO MAKE ME HATE HIM. I WILL NEVER ALLOW ANY
PERSON TO MAKE ME HATE HIM. I WILL NEVER ALLOW ANY PERSON TO BE SUCCESSFUL, HOWEVER WORST
HIS OR HER BEHAVIOUR BE. I WILL NEVER ALLOW, EVEN IF HE WANTS ME TO HATE HIM. I WILL NOT ALLOW IT.
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It is possible only under one condition. Satyava buddhi in the world should disappear. And
satyava buddhi in the world will disappear only when you dwell upon the adhinam which
is the satyam. How long the svapna will be real. How long the svapna will be real? Until I
discover svapna adhinam-I. Until I wake up. In the light of waker-reality; svapna will get
reduced lesser reality. Similarly, I will dwell upon Brahman sufficiently, to reduce world into
not svapna prapaja; svapna prapaja samna.
Therefore akarcrya says: jva jagath pratiti. The experience of the world and its
capacity to produce rga-dva in me; and the experience of jva and the consequenct
relationship.
In fact, jva experience will not create problems. It is the relationship which can create strong
rga-dva. When you are walking on the road, so many jvas are walking. What happens to
you. nothing happens. You are all jvan mukthas with regard to those people. But ultimately
among five billion population of the world, how many people disturb your mind. Not five
billion. In the five billion there are a few; that few is not necessary. One is enough. Like one
mosquito within the mosquito net; how many mosquitoes are necessary to disturb your
sleep. One human being is enough to cause sleepless night for you.
And how does that person get the capacity, is only because of sagha; and the consequent
expectation. And expectations create rga; and when the expectations are not fulfilled; it
creates strong dva. And therefore he says: jva, the experience of jva also should be
reduced into svapna samna. So svapnavat bhti. Yvat; until I am able to reach that stage.
And this also indicates another thing; when you are experiencing the svapna, your mind
occupies the thought of svapna. And after you wake up, the svapna world does not occupy
your mind. After your getting up, what svapna did I see; you do not analyse it; it has got
existence only at the time of experience; thereafterwards it does not remain in the mind; and
disturb you. Similarly, if the world is reduced to present existence; and the experiences are
not carried in the form of memory; then the world is reduced to svapna samna. No carry
forward. No experience is carried forward. That is svapna samnatvam. And that is the wise
person's mind; that person scolded me; that person scolded me; person scolded me; when if
you ask; in 1956; How powerful. We remember certain words uttered by certain people years
ago; decades ago; sometimes those people and they might have taken punarjanma also. But
still we manage. See the thing is vdnta says: this world should be made unreal. Now our
accomplishment is what; what is unreal; because that is all gone; the past which is unreal, by
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repeatedly remembering; we make it real. So what we have thought real should have been
made unreal; whereas what is unreal, we are making it real. Really great accomplishers we
are. That's why vdnta takes lot of time. Therefore he says: until that time, continue
nidhidhysanam.
|
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nidry lkavrty abddrapi vismrt |
kvacinnvasara dattv cintaytmnamtmani ||286||
So the principle is this. When I dwell upon the vdantik teachings, the worldly personality
and roles becomes feeble; gets abhibtham; overshadowed; and the reverse is also true.
When I am going to invoke the worldly personality more and more, in front of the ahakra
invocation, the vdantik teaching, Aha Brahmsmi, gets overshadowed. So aha
brahmsmi when it grows bigger and bigger; ahakra gets smaller and smaller; ahakra
when it gets fatten; aha brahmsmi, gets feebler. Therefore the question is: which do you
want to overpower by which.
Now if you want to invoke aha brahmsmi and you want that to be significant; you should
not invoke the ahakra deliberately. You should not dwell upon the ahakra personality,
more than the minimum required for vyavahra. As I said the minimum required for brushing
the teeth; what ahakra invocation is there, that is enough. So invoking ahakra should
be reduced. which will lead to what: vdantik forgetfulness. Therefore he says: vismrt
avasaram adattv; do not give a scope for for the forgetfulness of the vdantik teaching.
Weakening of vdantik teaching. Vismreteh avasaram; chance it means. Do not give a
chance for forgetting the teaching of vdnta. kvachit; at any time. Organise your life in such
a way; manage your transactions in such a way. It is worth the effort; worth reorganising your
lifestyle.
And the aim is what: the vdantik teaching should not be made feebler, weaker, forgotten.
People say: Svmiji in vacation, vdnta is forgotten. How should it be allowed. Cannot
afford to do that. all the time we cannot expect guru to be taking classes; So therefore,
avasaram na dattva. Vdantik forgetfulness happens because of what all reasons. He gives
some of the reasons which will overpower vdnta.
One thing is: Nidrya. In the nidr; nidr means what; sleep. In sleep, every knowledge is
forgotten; including Brahman knowledge. In sleep nobody is going to say: aha brahmsmi.
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Therefore do not allow too much sleep. Do not sleep is not the meaning. Some people
mistake; vdantik student should not sleep. It is not like that. sleep should not be in the class.
Therefore do not like that; oversleep. So do not allow oversleep to make your knowledge
feebler.
Then what is the next one. Lka vrthaya; worldly talk. worldly gossip; juicy gossip; talking
about neighbours and their vyavahra and their this and all; stop worldly talk; stop to that
extent that is necessary. Therefore vk tapas becomes extremely important. Take to
mounam; na athi vthi bhavathi. Mundaka Upaiad says. Therefore lka vrtha; dvaita talk;
worldly talk, is another one.
And the third one is: abddhi; abddhi is contact with the sense objects. That is worldly
transactions. Worldly interactions. That also should be confined to the necessary thing. So of
course there are choiceless transactions; we cannot stop. And that is why, they talked about
sanysa. You know sanysa was prescribed, because they have the advantage of avoiding
worldly transactions; but if we choose to remain in grhasthsrama, we have to manage in
such a way that we keep it to the optimum required level. It is difficult; but what to do: today
is muhurtham day Svmiji; so near person; I have to attend the marriage; I cannot avoid it;
OK. go and attend the reception and show your head and come back. drink a cola or
whatever it is and come back. So you have to do certain things, unavoidable. We do to the
minimum.
Therefore nidra No.1; lka vrth No.2; sabdhdhi means worldly transactions; lka
vyavahra, including sense pleasures. So the difference between lka vrth and lka
vyavahra is: Lka vrtha is verbal; lka vyavahra is through all the other organs. So
through all of them, vismrt vasara adattv; Do not give a chance for the forgetfulness
of vdnta. So that means reduce them. If you reduce them, you get quality time.
And what should I do in that quality time; cintya tmnam tmani. So may you dwell upon
the tma, invoke your higher-I; the real-I; the imperishable I; the nanda-I; tmani is in the
mind; First tmna means in the tma; second tmani means in the mind.
|
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mtpitrrmaldbhta malamamaya vapu |
tyaktv clavaddra brahmbhya krt bhava ||287||
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One of the powerful attachment that every seeker faces is; dha abhmna; identification and
attachment to one's own body; because my relationship with the body starts at the time of
the birth itself. The attachment to all other things starts later. And then you are not in
permanent association also; any family member, you are not permanently related. As a child,
I do not remain permanently with my parents, I go to school and college. Even with wife; not
all the time; you go to office; etc. Whereas with the body, I am there throughout the waking
hours. And not only that, I have carefully nourished the body; and its ups and downs are
intensely connected to me. When anybody else has got physical signals or enjoyments; it is
only an indirect connection; whereas this body is more intimately connected. And I have
nourished it; I have fed it; I have decorated it; the number of hours I stood in front of the
mirror.
So therefore naturally body attachment is extremely powerful and therefore very difficult to
give up. And not only I have developed deliberate attachment, there is also a instinctive
attachment for self-protection. Instinct also is there; and that is why anything falls on the
body, an insect falls, I do not have even to think what to do; immediately the hands goes and
pushes; and it goes and falls on the person nearby; it is OK!; it should go from my body. This
is called abhinivea in yga stra. abhinivea means instinctive dhbhmna; and
therefore instinctive fear of death. So not only deliberate; but also natural thing is there; that
is why they say when the animals are taking for slaughter, they instinctively know; they do
not cooperate it seems. They can smell death also. So even animals have got it; what to talk
of the involved human being.
Therefore akarcrya says: it is not that easy. And therefore what to do: the deliberate
part of it; you can deliberately give up; just the instinctive part will become weaker; because I
do not deliberately nourish it.
And how do make the attachment weaker. So when attachment is so powerful; then you
have to remove it by creating dva initially. When rga is so powerful; you have to create
dva; like you remove a thorn by another thorn; or they say when a person has got lot of
irritation or discomfort because of cold; all the rubbing things you have vicks or amritanjan,
etc. They say it works as counter irritation. So this irritation over powers the other irritation.
Like that, what to do.
Like that you create dva to the body; by dwelling upon the weakness, the negativities of
the body; and once rga is reduced by deliberating creating controlled-dva; like that
1208
injection you give to develop immunity; what do they do; inject that very disease itself; but
controlled. But dose in control. But the disease is sufficiently created to produce immunity.
Similarly, you inject controlled dva. For what purposes; for removing the rga part; once
the rga has become feebler, then you remove dva also. And akarcrya is using that
method of dva-generation or to be still more precise disgust generation. In Sasrkt it is
called juguptsa. Tamil Aruveruppu. So he is talking about all the impurities in
the body and the dirty things; so many filth is there; this topic has come before; so much filth
in the body; when it comes out you do not want to go to that place.
You say toilet is juguptsa; but the very same thing is there in the middle of your body. So
somebody said that you are a walking toilet; storehouse of filth. why are talking like this; if it
at least helps generation of detachment.
Even though we are not supposed to talk, it is improper to talk, but we are violating the
propriety; commentator writes, akarcrya out of compassion, is deliberately violating the
propriety of language, and talks about filth, because his aim is the generation of detachment,
even using that method.
Therefore he says: mala malamsamaya vapu; this body is full of flesh and filth. And
generated out of what: mtpitrrmaldbhta; and it is born out of the flesh and filth of
parent's body. Flesh and filth of parent's body has generated this physical body; which is also
full of flesh and filth; impurity; and this body you are so attached!
So therefore taktva; give up this abhmnam. clavad; or clavad, like a chandala, an

unhygienic person; if there is a unhygienic person, what do you do; you stay far away; and he
says, your own physical body is full of that only.
Therefore clavad dra tyaktva; so dra tyaktva means you cannot pluck the physical
body and throw away. dra tyaktva means what: give up your abhmna. Completely. And
this should be meditated upon. How the body is born out of five elements and how it is
simple instrument; and how it has got wear and tear; and how it will give as much pain in old
age as much as it gave the happiness in young age. Every part of the body which gave
happiness in the beginning stage, that part is going to create problems. Joints are very
useful in young age to do the activities. But the very joints are ideal for arthritis and other
1209
problems. So teeth are wonderful to enjoy murukku, cheedai. The very teeth when they cause
pain; they say the tooth ache is unbearable.
So therefore dwell on that. And when you tend to have too much hatred, then you have to
neutralise it. This is Bhagavn's gift. It is a very important instrument. This is a mka
sdhanam. Therefore it is to be carefully preserved, etc. Therefore when attachment comes,
you see that, until you have a balanced mission. Neither rga nor dva. It is an instrument; it
has got that much utility.
Therefore having done that, brahmbhya; instead of claiming yourselves as a human being,
claim yourselves as a being; drop the adjective 'human'; the adjective belongs to the body;
the noun is your nature. What is the noun? human being; being means Sat. Therefore do not
be a 'human being' but be a 'being'. 'Human being' you are in trouble. "Being" you are not in
trouble. Therefore brahmbhya means being bhya.
krt bhava; may you be satisfied; as a human being, full of complaints. Sometimes we would
have been happy if we were an animal; we feel like that. So therefore, krt means dhanya
bhava. May you be fortunate; may you be contended; may you be happy.
|
||||
ghaka mahka ivtmna partmani |
vilpykhaabhvna t bhava sad mun ||288||
Nididhysanam consists of three parts; brahma satyam, jagan mithya; jv bramhaiva na

para. So in nidhidhysanam, the world also has to be brought to the mind; forgetting the
world is not nidhidhysanam. It is not by shutting off the sense organs and thoughts. It is not
that we want to escape from the world. You cannot escape from the world. So in the
meditation, you have to necessarily bring the world into your mind deliberately.
In fact that you need not do. Whenever you sit in meditation, world thoughts will come.
Therefore, let the world thought come; even if it does not come, you invite and having
brought to the world in front of you, deliberately see the mithyatvam of the world. Jagan
mithya is also part of the meditation. Dha mithya is also part of meditation. If mithya does
not make sense for you; anityam you meditate upon. Relationships are anityam. Possessions
are anityam. Body is anityam. We have to deliberately see the anityatvam of the world; that is
also meditation.
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Then another part of meditation is: having seen the anityatvam of the body, I have to see the
nithyatvam of the consciousness pervading the body. And therefore he says: tmtman
partmani vilpya. So turn your attention to the caitanya in the body; rejecting, or negating
or taking away your attention from the body; dwell upon the caitanya amsa in the body.
Remember in the example, when you look at here, you can look at the hand also or you can
look at and turn your attention to the light also. If you are going to look at, you have one set
of thoughts. If you are going to turn your attention to the light, you have got a totally
different set of thoughts. Similarly use the word I and let the attention be not on the body.
Not on the mind; not even on the thought; but let I mean the caitanya amsa.
And having invoked the caitanya amsa; tell yourselves, this caitanya is not confined to this
body. The caitanya is all pervading Brahma caitanya. And akarcrya gives a example.
When you look into a hall or into the room; you can look at any individual within the room;
or you can turn your attention to the space in the room. Your eyes are open. Your attention
can be on any person within the hall; or your attention can be on the space within the hall.
When your attention is on the space; your vision is that this space within the hall is identical
with the space outside the hall. There is only one space within and without. And in fact, what
is there in the end; it is not that space is within or without; but all the halls are within space.
The body is comparable to the hall; caitanya is comparable to jvathma; the inside
caitanya; the outside caitanya is comparable to the external space. You see the fact that I,
the inside consciousness, is the same as the outside consciousness. Therefore he says:
tmnam; inside tmnam; partmani; outside tmani; vilpya. May you merge. You do not
have to mix your hands and feet. May you understand that the caitanya within and without
are one. Like what; Ghatak and mahk.
And then what is the meditation. I am the space-like consciousness; in which a spot of body
is floating, which body I consider to be extremely important, in the entire cosmos! Not in the
entire place; in the entire cosmos; most important thing is this physical body. This body
should never die. If it dies, it is a very very big news.
And all the people should talk about this body; it all looks ridiculous; it is a spot of matter;
floating because of some mistake called prrabdha. And this body has to dissolve at any
time; and it is not a big news. Supernovas take place in the cosmos; which is not even a
news. Astronomers put in the newspapers that there was a supernova.
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When supernova is not a news; this body growing and going, what is the big news needed. It
will become insignificant; your teeth ache, your heart problem, and your pressure and
diabetics; why are you talking about these all the time; what is that: nidhidhysanam; of
what: diabetics.
So therefore what is insignificant becomes significant, because of my wrong orientation.

Change the orientation; what was mistakenly taken as significant, becomes insignificant. So
vilpya akhaa bhvna; so see the akhaa caitanya tma. space like tma; which I am. So
jvtma-paramtva drstva.
Thereafter what to do if you ask; keep quiet. Shut up. he says. tm bhava. How much
time; sad; do not talk at all. So sad t bhava; do not talk. That means what: talk to the
extent required; do not become a chatterbox. sad t bhava, he mun. Oh thoughtful
one! Oh wise person!
So from this it is very clear, the definition of Muni is what: the one whose talk; maunaat
muni; the one whose talk is measured, meaningful, is called muni.
|
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svaprakamadhihna svayabhya sadtman |
brahmamapi pia tyajyat malabhavat ||289||
Sad svaprkam adhnam svaya bhya. So you become Brahman. Become within
quote. By 'becoming' it means own up your Brahman status. What type of Brahman.
Svaprkam. That is self-evident; self-effulgent; adhnam, substratum. When I look at
myself as a wave, I am 'located' in the ocean; but when I look at myself as water, I am 'not
located' in the ocean; I am not located in the wave. In fact I am the water in which ocean
nma rpa and wave nma rpa are located.
In fact there is no ocean other than Me. Small shift; see the vision when you say: I am wave;
see the vision when you say: water; small shift. Similarly, I am body means you are in
trouble; I am caitanya when you say, you are the space like self-evident consciousness. It is
svaya bhya. You become like that. That by yourselves.
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And what is the significance of the word svaya bhya. You need not become that. If you
have to gradually become Brahman; meditation when you started, the caitanya was at the
body level; now after dhynam, the caitanya is expanding; suppose it that way; and then
after 5 years' meditation; you pervade India; and another 10 years mediation; Asian
continent. Is it a process of expansion? We use the word; they have expanded consciousness;
etc. That word and all, very carefully we should use, otherwise it is misleading. You need not
expand; water need not expand; water is already all pervading. And therefore you become
Brahman by yourselves means; you are already Brahman; own up that all-pervasiveness. You
need not expand; understand, own up your already expanded nature. Expansion is not a
process; expansion is your very nature; all pervasiveness is your nature.
Therefore svaya bhya sad tmana; In the form of tma you have to own up your all
pervasive nature. Not in the form of body; in the form of body, you cannot expand; and you
should not also expand too much. You understand! Bodily expansion should not be there!
Even if you expand, restrict yourselves to a limit! Therefore as body, I cannot expand. As
mind also I cannot expand beyond a limit. So therefore tmanah, as caitanya, I own up my
ever expanded space like nature and having owned up this tma svarpam; what to do after
that; the entire antma world may you disown; disidentify. yajyatm; may you not identify
with pindnda, your individual body or brahmnda, the total creation. Pindnda means
vyasti antma; brahmnda means samai antma; Pindnda means vyai matter;
brahmnda means samai matter. Let them become valueless for you. May it not create
rga for you; nor dva for you.
Like that story I told. That a sanysi got a very valuable diamond from the road costing
millions or trillions of dollars; Kohinoor you may take it; or whatever the costliest diamond.
And this person went and asked: can you part with that: I would like to get it. This person
said; Ok; take it; this person took it; and overnight he could not sleep. He was wondering
how did this person, effortlessly give up this valuable thing; it is possible only he possesses
something much much more valuable. If you give Rs.10 as gift, it is because you have got
Rs.100. If you can throw away Rs.1000 as gift; you must be a millionaire. If you have to
throw the costliest diamond, he must have something which is more valuable. Then that
person came back the next day to the Sanysi and returned the diamond and asked: what is
that which you have which is more valuable, he asked. Sit, I will teach you: That is called
Brahma jna; brahma jna is the costliest wealth; in front of which all the wealth of the
cosmos is insignificant pie. Therefore malabhavat; like throwing away the waste from the
waste paper basket. Do you meditate for that; should I throw it or not. Just as you throw
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away the filth or waste, may you throw away all the wealth of the creation. May antma
become valueless, because of the discovery of the most valued tma.
Hari Om.
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101. Verses 289 to 294
|
||||
svaprakamadhihna svayabhya sadtman |
brahmamapi pia tyajyat malabhavat ||289||
Vipartha bhvana nivrtti is the purpose of vdantik meditation and in this we are not even
attempting to know anything new; we are only reviving the knowledge; or dwelling on the
knowledge, which we have already attained. The knowledge being, I have a higher nature
which is Brahma svarpam; and which is free from all sasra problems. And I have got a
relative nature; ahakra svarpam; which is the lower nature. Ahakra svarpam being of
relative nature, it has both sukham and dukha. So either I should be prepared to accept
both of them; or I should be ready to reject both of them. If I love my ahakra, and I would
like to remain in ahakra, it is perfectly fine, I can choose to do that; but I should get the
relative strength to withstand the tragedies that the ahakra will have to face. Thus I have
to deliberately identify with ahakra and be prepared to accept the consequences; or I
have to deliberately shed or disidentify from ahakra and get out of both the pleasures
and pain.
If I say that I want to claim only the pleasure part of ahakra, and I do not want to claim the
pain part of ahakra, it is impossible. If I want to enjoy the possession of this object, I
should be prepared to suffer the pain of losing the object also. Either I should disidentify
with this object or use this as a mere working clip, without any attachment. I should use this
as a mere working clip; if it is there; fine, if it is not there, manage the same job with another
clip, full stop. So thus this is the called detachment interaction. Use the object, but do not
identify.
But when I have got extra attachment to this particular clip, then there is an extra pleasure. A
kick is there; the extra attachment will give me an extra kick alright; but this goes away; it will
also give another extra kick; that is the stinking bee; and therefore which do I want; it is my
choice. I have given the freedom to be attached to things around me. Bhagavn says when
they cause problems, be ready to face also. If you say, I do not want that problem; then
naturally, I have to disidentify from them and use everything as a clip only. And what do you
mean by using it as a clip. Ever ready to be without the clip also. That is called detachment.
Using the clip, with a readiness to lose the clip, using with a readiness to losing. That is called
detached transactions. If I am not ready to lose it; it is attachment. Attachment means pain.
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And this is vdantik teaching; simple teaching only. I have ahakra, which has got pleasure
and pain. I have got tma, which is beyond pleasure and pain. Identify with ahakra,
welcome both; or disidentify from ahakra and reject both.
And this training, if you want to have a new possession, extra house, extra car, nobody says
that you should not buy; use it; that object has got what; a mixture of both pleasure and
pain. Either you reject both or welcome both. After buying the car, it is getting repaired, the
driver is not good, etc.; he is not coming at all; he is stealing petrol; he is doing this and that;
do not complaint. Have it and welcome the attendant problems. So this is the inner
strengthening to welcome pleasure and pain or to reject pleasure and pain. This inner
strengthening through tma ahakra vivka is nidhidhysanam. Therefore he says:
svapraka adhianam svaya bht chidtmana. If you disidentify from ahakra or the
body; and identify with consciousness, then the whole world as well as the body will be seen
as a bubble; Brahmndamapi pindnda; one is a bigger bubble; another is a smaller
bubble. And bubble means it will burst any time. Identify with the water; instead of bubble.
Therefore tyajyat. Give up both the vyati arra and amati prapajam. So visva and
virt, taijasa and hiranyagarbha, prja and vara; all these three pairs you renounce and
identify with turiyam.
Continuing.
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|| ||
cidtmani sadnand dhrhmahdhiyam |
nivya ligamutsrjya kval bhava sarvad ||290||
So the training is withdrawing the aha from the lower-I and placing it on the higher-I. This
is the rehearsal. As much rehearsal as you do, so much assimilated will be the teaching. If you
have limited rehearsal, the drama will not work well. Drama means life. If you go with good
rehearsal, the drama will be successful, and therefore he says: ahadhiyam; take the aha,
the I, ahadhi, means the aha vrtti, the I-identification, which is at present dhrhm;
which is strongly identified with the physical personality, the emotional personality, the
intellectual personality and also the relational personality; that I am father, mother, husband,
wife, etc.. This I, dhrhm ahadhiya nivya. You have to pluck from the antma, the
body-mind-complex, and you have to place it on chidtmani. nivya means what: placing.
Take it from this and place and keeping it there. Taking from the lower-I, you to have to learn
to keep it on the higher-I. That is why, in the well-known meditation slka, manbuddhi
ahakra cittani na aha. So many times I would have said: I am the father of so and so;
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and especially when the child is very brilliant; abhmna is so much; if I would have said one
lakh times, I am the father; you should say how many times I am not; as many times you have
claimed. One lakh times I am not the father, I have to tell. You may tell that it will take so
many days. OK, let it take, what is the problem. And that is why the sorrow also goes after
only one lakh time repetition. Otherwise whenever there is a problem in the son, going to be
affected, because sagt dukha bhavathi. If you say No No No, I love to identify with my
son, then Bhagavn will say: Be prepared to face the sorrow also, when the son has
problems. It is your choice. Identify and suffer; or withdraw and be free. It is your choice. do
not complain to the Lord.
And dis-identification cannot take place in one day; as somebody nicely said: if you have
driven a nail on a wood, and if you want to remove the nail; how difficult it would be will
determine upon how many times you have hammered. More number of hammerings you
have done; so much intense effort is required to take it up. Now in our case, not one nail; I
am father, nail 1; I am husband, nail 2; I am grandfather, nail 3; I am owner of the house, nail
4; thousands of nails, we have hammered day in and day out. Even in dream we love those
things. And therefore akarcrya says you have got a painstaking job, plucking and then
you have to enjoy saying aha brahmsmi. So manbuddhya ahakra cittani nha.
Name mruthyu sankaa, na me jti bhdaha; pitta naiva me naiva, mtha na janma. I have no
father, means what, I am not a son. Mtha, I am not the son of a particular women; and na
bandhu, na mithram; Svmiji, it is fearful; Ok be in the sasra itself; then you have the
other story, etc. Therefore it is a very peculiar choice. And generally we would be like the
slum colony people; a known devil is better than unknown angel. Therefore Brahman is an
unknown angel; sasra is known devil. Therefore people say, it is better to remain in
sasra because, when I cry for my relatives, the neighbours are there to give company;
because they are also crying for their relatives.
So it is like remaining in hell with lot of friends, rather than remaining in heaven alone. Like
that mka is going out of the regular. And therefore he says, it is a job, which you have to
work for, if you want the benefit of it; therefore cidtmani, in the tma; which is chit and
sadnande, and which is ever nanda svarpa, nivya.
And then what should I do with my dha. Ligam utsrjya; ligam means skma arra. May
you disidentify with the skma arra and also stla arra; stla arra has been
mentioned before; dhrhm; their stla arra is mentioned, ligam usrjya; skma
arra abhmna also, utsrjya; kval bhava; may you become non-dual tma. Become is
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again within quote. May you own up your non-dual nature. And how often I should do this.
As I have said, since I am invoking the ahakra all the time, the invocation of tma should
be either more or equal. Therefore akarcrya says sarvad. We have to do it constantly,
and the benefit will be directly proportional to the imitative that I take.
continuing.
|
||||
yatraia jagadbhs darpanta pura yath |
tadbrahmhamiti jtv krtakrty bhaviyasi ||291||
yatraia jagadbhs; the appearance of this entire universe; bhsa means appearance,
manifestation; ia, ia means that is right in front of me; pratyakataya anubhtham, and
this appearance of this universe is yathra; yathra means in the caitanya; in the
consciousness. So the whole world is appearing in the consciousness, like what: yath
darpaa anthapuram; like the puram, the city in the darpaam; darpaa means mirror.
Viva darpana dryamna nagari tulyam. So it is like the world appearing in the mirror. And
the idea conveys the concept of mithytvam of the universe. The world appearing in the
mirror cannot affect the mirror; just as the movie on the screen, does not affect the screen;
similarly the appearance of the world does not affect the consciousness.
And having said that in the first line, he says in the second line Tat Brahma, that
consciousness which is infinite, is myself. Aha. That consciousness is myself. So joining the
first line and the second line, what is the idea conveyed. The whole world is appearing in
consciousness and the consciousness is myself and therefore the whole world is appearing in
myself.
Then naturally the question will come; how can I swallow this idea; the whole world is
appearing in me, how can I swallow the idea. For that, the example is what: the dream world.
When I am actually in the dream world, identified with the dream body, then I become an
individual in the dream; and the dream world is outside. And the dream world is capable of
hurting me also; why? because I am identified with one of the creations in the dream, that is
the dream body. And when I wake up, instead of saying I am in the dream world, I reverse
the whole thing; I am not in the dream world on the other hand; the dream world abhsa,
svapna jagath abhsa, is in Me. And this reversal took place because of what: waking. And
how do you define waking. Everybody knows waking. What is the mechanism of waking, if
you analyse; the mechanism is I have dis-identified from the dream body. Identification with
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dream body is dreaming; withdrawal from the dream body is waking up. So in dream body
identification, I am within the dream world, when dream body dis-identification takes place,
the dream world is within me. Extend it to this body also. Identified with this body, I am
within the cosmos; dis-identifying this body, I am not within the cosmos, the entire cosmos,
including this body, is within Me. Or to give another example, as long as I identify with wave
name and form, I am a wave within the ocean; but when I identify with water, I am not within
the ocean; on the other hand, the ocean as well all the waves are within Me. So whether I am
within or others are in Me, it is by a small shift from nma rpa to water; from dream body to
waker. Similarly from waker's body to caitanya. And therefore Tath Brahma aha iti jtva,
krita krithya bhaviyati. And by this mere shift, I have not changed any set up; ocean
continues to be ocean; wave continues to be mortal wave only; I have not changed the
nature of mortality; but hereafter, the mortality of the wave does not affect me, because now
I do not say I am mortal. What do I say; wave is mortal; but I am not mortal; because I am
not the wave. Similarly, jni does not say I am mortal; he accepts body's mortality; and
continues to say: I am immortal. And this acceptance of the bodily limitation; bodily
mortality; because of objectivity is called krtakrtya. Total contentment; everything is OK as it
is.
continuing.

|

||||
yatsatyabhta nijarpamdya
cidadvaynandamarpamakriyam |
tadtya mithyvapurutsrjta
ailavadvamupttamtmana ||292||
So when a person dis-identifies from ahakra what happens. akarcrya says the more I
disidentify from the ahakra and choose to identify with tma, then all the personalities I
have, will become a vesha or a drama. The life will be reduced to a drama. And when I watch,
drama what happens. At the moment of watching, I do go through the emotions in the
drama. So when there is humour, I certainly laugh; and when the drama or the movie is a
tragedy, certainly I shed tears also; not that I keep on smiling; certainly it creates the
emotions. In fact, I go to a drama or movie only for that purpose. And if the movie touches
my heart, and if I also go through the emotions, I say the movie is very good movie. But
even though I go through all the emotions, once the movie is over, I say it is a wonderful
movie, and thereafterwards, that is the end of it. It is not that it is going to create a
1219
permanent scar. That person died; therefore I am worried; there is mourning period. All those
things are not there; I do have emotions, but does not create a deep, permanent scar in my
personality. I do not go through permanent depressions in life. I do not talk of committing
suicide. I do not say, why we should live at all. All those talks are not there; say movie is
wonderful; not that I do not have emotions; emotions are there; but they have lost the
capacity to permanently inflict an injury. This is called impunity through tma jna. No
event in life can create permanent psychological trauma; no event can create a shock; no
event can create a deep scar in the mind. Gurunpi dukna na vicalyat. Dukha is there;
but there is no vicalana; like the cyclist, when he loses the balance, the handlebar moves
here and there; and then again, he drives. He does not fall permanently. Similarly I do not
permanently fall in life; situation comes; emotion comes; the frequency, the intensity, and the
recovery period all these three come down, with regard to any violent emotions. Whether it
is fear, whether it is depression, whether it is anger, whether it is anxiety; they are not
permanent in him. And therefore life becomes a drama, either a comedy-drama or a
tragedy-drama; but it is a drama only.
Therefore he says: tadtya; third line, tad means what, tma svarpam tya, so coming to the
tma svarpam, which is my green room personality, so my original personality in the green
room, before the drama started, I am an actor by a particular name, what is the name of the
actor: sathyam, jna, ananta Brahma. SJA Brahman; that is my name. Sathyam, jna,
ananta Brahma.
And what is the nature of this actor? Satyabhtm; which will never die; which does not have
a birth; there is no date of birth, therefore celebrating the date of birth is a drama. Therefore
I should not be too serious about it; It should be like a movie. I am happy, fine. And if I do
not have a date of birth, no date of death also. Aha nitya. And nijarpam; it is my real
nature. Birthless consciousness is my nija rpam means svarpam. And dya; it has been
there even before the world emerged. Even before the time emerged, I was there; even
before the space emerged, I was there; tasmt dva etasmt tmana ka sambhuthaha.
And suppose I want to know who I was, before the emergence of time and space, how was I?
how will it be like? If you want to experience that, very easy. You can very easily experience
the timeless, spaceless, divisionless, locationless-I, you can very easily experience; just you
have to, what: sleep. In sleep am I there or not. I am there; and is there time; space,
individuality, division; nothing is there. Yatra nnyat payati nnyat srnoti nnyat vijnthi; all
individually, personalities are not there; from that I alone, the absolute-I, the relative-I was
1220
born in svapna and jgrath. And since the relative-I; relative-I means what: father-I, mother-I;
husband-I; wife-I; etc. not that; since they are subject to arrival and departure, they must be
vesham. During sleep whatever be my nature, that is my real nature. What we are thinking
now. I that is in the waking state is the real-I; the sleeping-I is the temporarily we are
becoming something else. Vdnta reverses that. Mr. You is vesham. And during sleep
whatever obtains is your svarpam. And that is why in sleep, there is nanda also.
And therefore dya means da, kla, utpathehe prvam varthamnam; before the
emergence of creation, which is there. The word dya is kraam also. Therefore I am the
cause of all; chid advaya nandam; so chit, I am of the nature of caitanya; I am of the
nature of nandam; nanda does not mean experiential pleasure; nanda means
pratvam. I do not lack anything, because everything in Me. I do not lack anything. That
freedom from missing anything is called nanda here, so nandatvam iti artha, which is
advaya means which is non-dual; cit advaya nandam, arpam, arpam means formless;
and akriyam, free from all the actions, I am aakart. And therefore the idea that sacita has to
be destroyed, gami has to be destroyed, even the idea that prrabhda has to be destroyed
should not be there; because prrabhdam also belongs to whom; ahakra-I alone. If I want
to destroy the prrabhda, it means I have got strong identification with ahakra. The world
may say I have prrabhda; but from my angle, in Vivkacmai itself, akarcrya is
going to say that; from jni's angle, he does not have prrabhda. Only from ajni's angle,
he has prrabhdabecause, ajni looks upon jnis as ahakra only, where jni looks
upon himself as tma. Therefore I have no prrabhdaalso and therefore akriyam; aakart,
abktha; akarthrubokthru svarpam ethya. I have to repeatedly invoke that I. And how far it
goes inside is directly proportional to the time that I spend in invoking the real I. Therefore
ultimately the amount of time that I put becomes important. And people may say that there
is no time, when there is a value for something; time comes from somewhere. So they say in
Kerala, in Trichur pram, may be so much crowd, there may be no place for the entry of one
man. But when the elephant comes, somehow there is way! Like that, when I have a value, I
have the time for invoking my higher nature.
And having owned up my green room nature, what should I do. mithyvapurutsrjta. There
are two readings. mithyvapurutsrjta; or utsrjta; utsrjithat or utsrjta. Ultimately both
mean the same. When it is utsrjithat, it should be translated as usreja, tat. parasmai pada. If
it is usrejeta, it is tmanepada; it is only grammatically different; content wise the same only.
usrejeta means what; reduce the body into a vam. So we all have vams only. Din that in
your mind. Drive this point home.
1221
So may you give up the mithya vapu; false personality, like what: ailavad va. aila
means an actor a nata; called aila. Upttam vam means a role that he has taken.
Upttam means has taken. vam means role, beggar role, king role, minister role, etc. So
just as an actor after that movie is over; he forgets the role that he has taken. Otherwise his
wife would have died in so many movies. So for every wife in every movie, if he is going to
cry; next cinema he cannot act at all; but he is ready with a new wife in the movie. Therefore
why because he is able to reduce everything to a role playing. Therefore ailavad upttam
vam tmana; tmana means your own vam.
Continuing

|

||||
sarvtman dryamida mraiva
naivhamartha kaikatvadarant |
jnmyaha sarvaiti pratti
kut:'hamd kaikasya sidhyt ||293||
And here says, by rejecting these roles, by rejecting these worldly personalities, by rejecting
the ahakra, you are not going to lose anything, because they are all fake; they are all
unreal; they are mithya. Just as when I wake up from my dream and disown my dream body,
I need not worry, I had a wonderful dream body, I lost it; I had a wonderful dream house, I
lost it; I need not mourn; for the loss of the dream body, because dream loss is no loss,
because it is mithya. But you will know it as mithya only after waking up. If I tell the same
thing in your dream, you are going to get upset. When your sitting near your dream wife, if
the dream guru comes and tells, you are going to be upset, within the dream because the
dream objects are real only. But from the waker's stand point, if you able to see, you can
disidentify without any difficulty; because you do not lose anything. Similarly having owned
up the higher nature; when you look at all your possessions, they are all nothing but nma
rpa, pajabtha modified temporarily is all the possessions and all of them are going to be
again bhasma avasea. Everything will be reduced to bhasma or mud, whatever you call.
And therefore he says: Idam dryam: all these objects of your possession; which you intensely
identify as I and mine, aha and mama. So with regard to paja kas, the identification is
called ahakra, with regard to the external world, the identification is called mamakra.
Your attachment of the house expresses in the form of my house, the attachment in the
1222
body expresses in the form of I am the body. That is called ahakra mamakra. And here
he says: all these objects of ahakra and mamakra, I and mine; they are all mr va. They
are all mithya. They do not have the reality of their own. It is exactly like a pot, not having a
reality of its own other than clay. They are nma rpa. nma rp, mr va. And
sarvtmana, totally, without exception.
Our problem we are ready to reject the whole world, but we will say Svmiji, except a few
things. And problem is what: every human being tells like that. Except me and my family,
everything is mithya. Neighbour says except me and my family, everything is mithya. That
would not work. Therefore akarcrya says; sarvthmana, totally, which includes your own
intimate body. It is mithya.
And therefore, aha arthaha naiva bhavati. It can never be the meaning of the word I. The
perishable body cannot be the meaning of the word aha. Why, kanikatva darana. So
because the body is kanikam; kanikam means finite, temporary, fleeting. So here, if you
take avastha thraya, in the jgrat avastha, the body is there; in suupti avastha, the body is
not there for me; for others it is there. For me, the body is not there. From this it is very
clear, that body is only an incidental extra in me. Exactly like what: the cloth. Therefore what
comes and goes, cannot be the I. I should be what: that which is always there.
And which aspect of mine is there with me always. Body is not there all the time with me; my
emotions are not all the time with me, my mind, my intellect, my knowledge; all these are
incidentals; I, the chetana tatvam alone is there in jgrath svapna and suupti. And therefore
what is incidental is called vyabhicarath svarpam and what is intrinsic is called avyabhicarath
svarpam. Vyabhicarath svarpam cannot be me; avayabhicarath svarpam must be alone
Me. and therefore aha arthaha naiva bhavati; none of them can be the meaning of aha,
because they are all kanikatva daranath.
Jnaithi sarva iti pratti kut:'hamd; I am aware of all the three states; I am the
witness of all the three states; whereas body and the sense organs, cannot be the witness of
all the three states. Why they cannot be the witness of all the three states; because in suupti,
they all get resolved. Therefore sense organs cannot be the witness of suupti; because
suupti is defined as the non-functioning of the sense organs. Mind cannot be the witness of
the suupti because suupti is defined as the resolution of the mind itself. Therefore, the
temporary non-functioning instruments cannot be the witness; then who can be witness. The
permanent-I, the caitanya alone can be the witness. Therefore he says: aha sarva
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jnmi. Here jnmi means I am aware of. Everything, including the resolved condition of
the mind; resolved condition of the intellect; the absence of time and space; and the absence
of all the experience also, that also I am aware of. And that I, will have to be different from all
these things.
So iti prathitheehi; kshanikasya ahaaadhehe, kuthaha siddhye; it is never possible. So here

akarcrya is putting a question: How is it possible, we should translate it as: it is never
possible, for the kshanikam; kshanikam means what; temporary body-mind-complex, which
is called ahakra. ahamaadhe means ahakra aadhe. Body mind complex is here called
aha d. So this ahakra cannot be the witness of the dissolved condition of, ahakra.
Ahakra cannot be the witness of the dissolved condition of ahakra.
When is the ahakra dissolved. In suupti; so in suupti ahakaaa is resolved and it cannot
witness its own dissolved condition; just as the eyes cannot see the closed eyes. Suppose I
want to know. Somebody said you are a sleeping beauty. If you are asleep you are very
beautiful, somebody said. Now you want to see how you look with closed eyes in your sleep.
Try before the mirror; you can never see the closed eye because closed eye is a condition in
which the eyes cannot see. Therefore ahakra cannot be the witness of the dissolved
ahakra. And therefore who must be witness. Someone else. The ski aha.
|

||||
ahapadrtastvahadisk
nitya suuptvapi bhvadarant |
brt hyaj nitya iti ruti svaya
tatpratyagtm sadaadvilakaa ||294||
So we have to accept that there is the ahakra ski. Ahakra is the finite located
personality called aha. Mr. I, the ego, is called ahakra, which dissolves in suupti. Other
than this dissolving, emerging ahakra, we have to accept a ski aha with neither
dissolves; therefore does not emerge also. No nti nsthamth eka; samvidea svaya
prabh.
In drk drya vivka, Vidyraya nicely says: No nti nsthamth ka. So that witness, which
is not a personality; that-I, which is the witness-I, is not a personality; it is impersonal tma.
The problem is we love the personal-I; we are worried to own up the impersonal-I. That
would be tasteless. father-mother-husband-wife if you say, it is nice. Without any personality,
1224
without eyes or ears, nose, etc. that caitanya who wants, you may ask. If you do not like
that higher-I; vdnta says that you be in the lower-I. But vdnta warns do not cry, when
the personality-I has got personal problems. From Rma onwards, Krishna onwards,
personality-I means a Kasa will be there; a Rvaa will be there.
So uncles will be there; problems will be there; are you ready to welcome them; then you
need not come to tma. But if you are tired of that, parikya lka, seeing it nicely, and
having suffered terribly. Why cannot I have a personality, without problems; suppose
somebody asks; Svmiji if I am born as that person in the next janma, you know he has got
Bill Gates, OK. So why cannot I become Bill Gates in the next janma and go and interview
him. So you locate anyone in the entire world; when I have said Rma and Krishna, then
what to talk of Bill or Gates; there is no personality without sasra. Therefore trying to
retain the personality and reject sasra is impossible. If you have to reject sasra, you
have to reject any possible personality. You should become impersonal aha. Therefore
aha padrta; the real meaning of the word-I is not the personality, ahadhi ski, which
is the impersonal-I; which is the witness of the personality-I.
And this impersonal I obtains nityam; it is immortal. suuptvapi bhvadarant; that

impersonal-I; formless I, exists in suupti also. Why he quotes suupti? Suupti is the only
time when we are free from time. See what I am saying. It is the only TIME when we are free
from TIME. So, therefore I am timeless, impersonal-I in suupti and this is supported by ruti
also; brute ruti. Kathopaniad declares: Aja nitya iti. Ajnitya avathyam pura. I am
birthless and deathless, impersonal-I. Thus the ruti says and tat pratyagtma and that is
your core nature, which sadaad vilakaa, which is beyond all the cause and effect; sad
means kryam, asad means kraam, krya kraa vilakaa caitanya. Whether you want
to own up or not, it is your choice. Be a person, have sasra or become impersonal and BE
FREE.
Hari Om.
1225
102. Verse 294 to 298
|

||||
ahapadrtastvahadisk
nitya suuptvapi bhvadarant |
brt hyaj nitya iti ruti svaya
tatpratyagtm sadaadvilakaa ||294||
Continuing with the topic of Nidhidhysanam, akarcrya points out that the primary task
of the seeker is learning to shift the aha or I from the ahakra to ski. Ahakra is
defined as the mind plus reflected consciousness, mind plus reflected consciousness is
ahakra, which includes the body also, but we do not enumerate the body because, it is
subject to arrival and departure from janma to janma, whereas the mind and reflected
consciousness will not undergo change. It is not replaced when janma is changed. So the
mind that I had in my past janma is the same mind alone I have in the present janma also.
Therefore the mind is the same entity, cidbhs is also the same entity; and therefore we
say ahakra is the continuing mind cidbhs mixture. And this ahakra wears the
physical body during one janma and drops the physical body and takes another physical
body in another janma. Since the physical bodies are changed from janma to janma, we do
not generally include the physical body in ahakra. There is nothing wrong if you include
the physical body in ahakra, but we do not include because it changes from janma to
janma, whereas the mind-reflection mixture continues andhi kla pravritta. And therefore
ahakra is sbhsmana. Sbhsm means along with the reflection. bhsa means
reflection; Sbhsm means with reflection; mana means mind. Sbhsmana is ahakra.
And along with ahakra, the original consciousness which is called ski, that is also
inherently present because reflection cannot exist without the original. At least in the case of
the face there is a physical gap between the reflected face and the original face, the original
face is here, reflected face is there; there is a spacial gap; whereas in the case of
consciousness, we should remember there is no distance between the reflected
consciousness and original consciousness.
Therefore what I am arriving at is ahakra and ski are always together. Yatra yatra
ahakra varthate, tatra tatra ski api varthat. And therefore whenever I use the word-I
and refer to this individual, this individual is a mixture of both ahakra and ski, but as a
1226
seeker; my training is what: gradually learning to own up the ski part of the mixture; and
gradually disown the ahakra part of the mixture. I use the word aha; we need not
change the word; therefore the word aha is used all the time, but when I use the word
aha, which part of the mixture I am identifying more. If I am going to identify more of
ahakra amsa of the mixture, my sasra will be dominant. And ski will be somewhere. I
will feel some ski is liberated; I am mah samsri. So instead of claiming the ahakra part,
if I dwell more upon the ski part, if the time given is more for the invocation of the ski
part, the ahakra loses its force, its impact. And thereafter also, ahakra problems will
continue, but the problems will not be felt more. The impact becomes lesser. This is called
ahakra abhibhava. I think I have talked about this before. When you keep a candle light
here, during midnight, you feel the presence of the candlelight prominently. But when you
put a powerful light, spotlight, or the sun rises, that is enough for us. When the sun rises, the
candle light is not put out, but its presence is not felt. This is called abhibhava; abhibhava
means you do not destroy the light, but you make its influence less significant or
insignificant. Jni does not destroy ahakra. Jni cannot destroy ahakra, because as
long as prarabhda karma is there, mind will be there; body will be there; chidaabhasa will be
there, diseases will be there; loss will be there; victory will be there; failure will be there; even
jni cannot destroy ahakra, as long as prarabhda is there.
And then what does jni do? He lights up a powerful light, which is called invocation of the
ski-I. This ski thought, owning up of this ski should be become stronger and stronger
and stronger. It is like the mercury light, which takes time to become brighter, which
becomes brighter little by little. Like that through nidhidhysanam, aha-ski sunlight,
should become so bright, that the worst problem of ahakra should appear insignificant.
And the strength of nidhidhasanam is measured in terms of the impact of the ahakra
problem. Stronger the nidhidhysanam, weaker the impact of ahakra; weaker the
nidhidhysanam; stronger the impart of ahakra problem. And therefore whether
ahakra problem should remain intense or weak, depends upon what your intensity of
nidhidhysanam. And therefore akarcrya is emphasising the ski aha more and
more. Therefore he said,
ahapadrtastvahadisk
nitya suuptvapi bhvadarant
turn your attention to the ski which continues in suupti; do not turn your attention to
ahakra, which dissolves in sleep. Sleep-dissolving ahakra, do not pay attention to;
sleep-non-dissolving ski, may you pay attention to.
1227
And what is the glory of the ski. Ski means glory of you. It is there for you to own up.
brt hyaj nitya iti ruti svaya. That ski is aja, nitya, asvata, pura, pratyagtm,
sadaat vilakaa, krya-kraa vilakaa; Visva-taijasa krya vilakaa; visvan and
taijasan will come in kryan, prjan will come in kraam, if you remember Mnukya; Sad
corresponds to kryam; which corresponds to viswa-taijasa; asad corresponds to kraam,
which corresponds to prja; sadaad vilakaa means viswa-taijasa-prja vilakaa turiya.
nantha prajm, na bahi prajm, keep that in memory. Up to this we saw.
continuing.

|

||||
vikri sarvavikravtt
nityvikr bhavitu amarhati |
manrathasvapnasuuptiu sphua
puna punardramasattvamtay ||295||
Why should I own up the ski part and disown the ahakra part. Why can't I do the other
way round. If there is a mixture of both ahakra and ski in the same place, why are you
asking me to disown ahakra; especially an ahakra which I have fallen in love with. So
once I fall in love, it is very difficult to get out of it. It becomes an obsession or trait and
therefore my intellect argues why can't I continue my affair with ahakra. Why should I
disown. What is the logic? The logic is ski is my swarpam; ahakra is only my incidental
nature. Ski is svbhavika rpam and ahakra is agantuka rpam; just like the fire has
heat as its svabhvika rpam and water has heat only as agantuka rpam; aguntukam means
incidental. Therefore should I own up my intrinsic nature of ski or incidental ahakra.
Naturally I should own up my intrinsic nature only.
Now the next question is: how do I prove that ahakra is my incidental nature. What is the
use of just talking. Why can't I take ski as my incidental nature and ahakra as intrinsic
nature. In fact that is how I feel; 'I am father' is intrinsic I am assumed. 'I am human being' is
intrinsic I have assumed. How do I prove this is incidental and that is intrinsic.
Again akarcrya gives the reasoning; whatever comes and goes is incidental. What never
comes and goes is intrinsic. Ahakra is there; only in jgrat svapna; it is not there, in suupti
samdhi. In suupti, or its samdhi, ahakra is not there, whereas only I wake up I the
1228
father comes; I-the-mother comes, I-the-finite individuality comes; I-the-problems also

come. Therefore, gama payithvt ahakra aguntuka vyabicarath svarpathvt
ahakra aguntuka; angama pyitvth avyabicarath svarpathvt ski svarpa bhtha.
Are you able to understand. agaama paayi means what: that which comes and goes;
ahakra. Angama pyi; that which does not come and go; ski continues in suupti; what
is the proof; if ski does not continue in suupti, you cannot experience suupti itself. how
can you experience the absence of ahakra, unless there is a consciousness to illumine.
Therefore that there is ski in suupti is proved by the very experience of suupti. And how
do you prove ahakra is not there in suupti. I do not have the sense of limitation; I do not
have the sense of localisation; I do not have the sense of individuality; that is the proof for
the dissolution of ahakra; and therefore akarcrya says it is wise to own up ski; and
it is foolishness to own up ahakra.
And suppose a person says I will own up ahakra only; just because I should not accept
what you said, just out of adamancy, for that purpose itself, I will continue in ahakra if you
say, Guru will only say: suffer, you mind, you suffer. Anubhavi rja, anubhavi. Therefore
suffer; I will you all the best. Guru is not going to be upset, because if a person chooses to
suffer, nobody can do anything. Maximum, some vibhoothi he will give and he may also
pray on your behalf; guru cannot do anything better. Even the sympathy can only be a
pretended sympathy, because a real sympathy cannot come, it is not in guru's hand to
remove the problem, it is like the baby who pulls its own hair and cries. You must have seen
better. Have you seen. What can you do. When it pains seriously, it would have been pulling
strongly. Therefore drop and enjoy or hold on to and suffer. choice ~
Nimmadi ungal choice. You know. OK.
So akarcrya says vikri sarvavikravtt. So ski is the illuminator, vtt means

what: illuminator, literally knower or experiencer, I am using the word illuminator, of what:
sarva vikra, all the modifications of vikri, all the changing things. So ski is the
illuminator of the changes of the changing things. So vikri, vikravtt. That means
what: annamaya ka is a vikri, vikri means what: changing things, and what are the vikrs
of annamaya ka. Blyam, kaumram, yauvanam, vrdhakyam and pop off; maraam. Asthi,
jaayathe, vardhathe. Prmaya ka has got vikhras like aanya, pipsa, hunger, thirst,
indigestion; all these are of pramaya. pramaya has vikhras like kma, krdha, lobha,
mha. Vijna ka what are the vikhrs; ajn, saaya, viparyaya; jna etc.
nandamaya's vikhram is what: mda, pramda, priya. Thus we have got five vikhris and
different types of vikhrs; all of them the ski illumines.
1229
And this illuminator ski, what is his nature; vikr bhavitu samarhati. The illuminator of
the changes remains changeless. It has to remain changeless. If the ski is also changing,
what will happen? To illumine the changes of the ski, you will require another illuminator,
another illuminator; it will go adinfinitum.
Now, suppose the technical aspect, (I thought that is not necessary), aside technical topic) -
can a thing illumine its own changes, suppose somebody asks the question. Can a thing
illumine its own changes. Can X illumine the changes of the X itself. Technical question.
We say No. It is not possible. A thing can never illumine its own changes. Why, the reason is
this. Changes is the property of a changing thing. Listen carefully; interesting.
Changes is/or are the properties of a changing thing. Suppose the hand changes. Hand is the
substance. Changes are the properties. Now when we ask the question, can a changing
thing illumine its own changes; you have to reframe the question. Can a substance illumine
its own property. Because substance is what: the changing thing. Its property is what:
Changes. Can a substance illumine its own property.
And we answer, it is never possible because, if a substance has to illumine its own properties,
the substance should become subject, and the property should become object. Substance
should become the subject to illumine its own property and the property should become
what: object: and the property can never become an object of the substance. The property
cannot become the object of the substance; because to become an object, it has to remain
away. Like what: the eye cannot see its own colour. The eyes cannot see the very colour of
the eye, because to see the colour of the eye, one has to pluck the colour of the eye from the
eye and keep it at a distance. But the property cannot set aside, for the substance to
objectify. So one of the basic laws of vdnta is what: a substance can never objectify its
property. Observer can never objectify its own property. So if ski has changes, the ski's
changes cannot be illumined by the ski itself; you will require what: another ski.
Therefore, ultimately, what is the conclusion: ski has to be changeless. OK. If you
understand, good, or else, keep aside, in other occasion, we will try to study it deeply.
So nityvikr bhavitu samarhati; So the witness of the changes has to be changeless.

Remember this law, that is enough. Witness of the changes has to be changeless. Nitya
1230
vikra; akarcrya discusses this topic in the thirtheenth chapter, ktrajam cpimm
viddhi, sarva ketreu bhratha, akarcrya analyses and brings this idea.
And vikra, it is changeless; and therefore only nithyaha. If something is changeless, it has
to be nitya because one of the changes is maraam. Isn't, because in vikra, we have six;
asthi, jyate, vardhate, vipariamathe, apakyathe, vinayati. What is the final change;
maraam or death. So if a thing does not have changes, it does not have the final change
also; final change is maraam; and therefore it does not have death; and therefore it has to
be nithyaha. So yath yath nirvikra, tat tath nityam bhavithum arhati. Therefore, he says:
nitya vikra ski.
And when do you find this. When you do experience this; it is not just because stra says.
We do experience it regularly; that is why avastha thraya vicrah becomes very important,
because we experience this fact regularly.
Therefore akarcrya says sphuam dram; this fact is very clearly seen; which fact,
athayh aavatvam; so the fleeting nature of these two; the fleeting nature of these two;
these two means which two; the changing substance, and the changes; ahakra and
ahakra vikra; ahakram, and ahakra's modification, both are, arriving and
departing; aavatvam; puna puna dram; we are repeatedly experiencing. That too how:
sphuam, very clearly. The ski is permanence we are experiencing daily; and ahakra's
impermanence we are experiencing daily; that is why we repeatedly asset that we do not
require any new experience. Vdnta's aim is not giving you any new experience; but
vdnta wants to give you a new knowledge understanding based on the already available
experience. Vdnta is not interested in giving you another experience. That is why we do
not emphasise samdhi.
Samdhi if you start taking about, everyone will start thinking that some fresh experience is
going to come about, etc. and thus they commit mistake. We do not require any new
experience. We only require a new insight based on the available experience. And what are
the available experiences? Ahakra's arrival and departure, ski's non-arrival and
departure.
And what is the new knowledge that we have to derive. I am not the ahakra amsa; I am
the ski amsa, which is a matter of understanding. Is it Intellectual understanding, do not
ask; understanding is always intellectual. There is no nasal understanding.
1231
After intellectual understanding, if your sasra has not gone and you did not get the
anubhava, then, again go back to that. Our problem is not lack of Brahma anubhava; our
problem is lack of Brahma jna phala anubhava. This fact, you have to din it inside
repeatedly, or else, vdnta will be confusion.
Therefore he says: sphuam dram; this fact we are very clearly experiencing when: man
ratha svapna suuptiu. Man ratha; in our day-dreaming, in our imaginations; the
imaginations example is given to show that the mind is changing; I, the witness, am,
changeless. Svapna, the dream, so dream is a state in which we very clearly objectify the
mind because, the entire world that we experience in dream is nothing but thoughts of the
mind.
And therefore the objectification of dream is objectification of our own mind because, there
is no dream other than our own mind. And therefore, man ratha reveals this fact. Svapna
reveals this fact. akarcrya in his Upadea Sahasri, writes one full chapter to reveal this
fact, the chapter is called svapna smrithi prakaraam. That he is hinting it here; manoratha
svapna. All these states.
suuptiu; suupti means what; deep sleep state, where the objectified mind is resolved, but
the objectifier ski continues. What more clarity you require than this. Sphuam Dram. And
therefore they are incidental. Ski is my intrinsic nature.
continuing.

|
||||
at:'bhimna tyaja msapi
pibhimninyapi buddhikalpit |
klatraybdhyamakhaabdha
jtv svamtmnamupaihi ntim ||296||
And therefore what is the task of nidhidhysanam. Nidhidyaanam is dha abhmna tyga.
Drop your identification with the body and if you uses the word, body alone, we may not
identify and therefore he calls this body, msa pinda, which is a piece of flesh, rotting
flesh; which will become rotten flesh eatables by animals. Unless one is able to create a
disgust towards our own body, we will not be able to drop at least a bit of our identification
1232
with the body. then only there is a change; therefore he uses the word msapia, a bit
of flesh; msapia abhmna tyaja.
Not only you shall give up your stla arra identification, piaabhmninyapi; and also may
you give up your identification with the reflected consciousness. pia abhmni here refers
to the cidbhsa, which has got the localised I-notion. piam means arra. pia abhm
ani means arra abhmni; which refers to the cidbhsa.
And where is the cidbhsa formed. Buddhi kalpit, which is formed upon the intellect.
Buddhi pratibimbit ityartha. So even though cidbhsa is closer to the real-I; it is better
than arra; why, arra is jaa; whereas cidbhsa is effulgent. So when you compare
mirror and the reflected sun, mirror is very different from the sun, but the reflected sun is
very closer to the original sun. Similarly the reflected consciousness is closer to the original;
therefore what would we feel. our identification with that will be more. Then what is he
saying here. He says: drop that also. cidbhse api abhmnam tyaja.
Why should you give it up; because chidaabhis also is as impermanent as the reflecting
medium. If RM is perishable, RC is also perishable. RM means what: reflecting medium. RC
means reflected consciousness. If RM is perishable, RC is perishable; therefore drop both;
then to identify with what: OC; you get is OC; OK. You identify with the OC, which is available
as OC. Why should you pay a big price for these two. You have to pay a very big price for RC
and RM. OC is OC. Therefore pibhimninyapi buddhi kalpite; the sentence is incomplete,
you have to complete, abhmnam tyaja. In short, ahakra abhmnam tyaja. OK.
Dropping that to catch what. If you want to give up something, you have to catch hold on to
something else. Like a person giving up cigaratee and taking up paan chewing. because
human mind wants to hold on to something, if you want to hold on to something, hold what:
klatraybdhyamakhaabdha svamtmnamupaihi; may you claim; own up, identify
with svam tmanam; your real nature, your higher nature, which is akhaa bdham,
unlocalised consciousness; all pervading consciousness; indivisible consciousness; which is
your higher nature.
And not only that, klatraybdhyam, which can never be negated by kla traya; negated
in all the three periods of time; I need not be bothered about time flowing. As long as
ahakra, kla kridathi gaccath yu; it is ageing; ageing. As long as you are in Ahakra,
Yamadharmaja will be chasing you; if you shift to ski, yamadharmaja cannot threaten you.
1233
In fact, on the other hand, you can threaten Yamadharmaja c/o Kathopaniad, mruthyur
yasya upascanam; Yamadharmaja is the food for tma; whereas Ahakra is the food for
Yamadharmarja. So decide whether Yama has to eat you or you have to eat up YAMA. This
is the question. If you are in ahakra, you will be eaten; if you are in ski, you will be the
eater.
tmanam upai; how to do that. Jtva, mere understanding is sufficient, because ski is
already your nature; you do not have to attain it; it is only a matter of claiming your right.
Jtva. And not only that; owning up the ski is owning up nthi; nthim upai; May you
enjoy permanent piece of mind; instead of floating like a log of wood in the ocean; may you
enjoy peace.
-
|
-
||||
tyajbhimna kulagtranma-
rpramvrdraavritu |
ligasya dharmnapi kartrtdi-
styakt bhavkhaasukhasvarpa ||297||
So dharmi adhysa tyga; dharma adhysa tyga. Not only you should disidentify from the
body; also disidentify from the status of the body. I am male; I am female; I am Brhmaa;
katriya; I have got this gtra, I have got this stra; they are all the properties of the body;
by virtue of the parentage; because gtra and all, based on what; parentage alone. And
parents give birth to what: only the stla arra. And therefore give up all those abhmna;
which belong to the body.
Now for body he uses another word. Previously slka he used the word, msapiam; to
see whether then at least whether you get some vairgya. Nothing is emerging. Therefore
he uses still stronger word. The body is rdra av; It is a wet corpse. It is not yet dried up.
So it is going to be only the wood be: Like the Pattinathar song;
, {Chatta pinangalai pathu, chaakum pinangalam
azhuvathu} So what is the difference between a dead body and a living person? This person
is a would be dead body; and this is already dead body; that is the only difference. Just a
matter of time. That is why we say: death is joining the majority. And we are in the travel
alone.
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Therefore rdra av; the would be corpse; this body has got kulam; family; gthra; gtram;
nma; name; rpam; form; srama; stage of life; srama means brahmachri, grhastha;
vanapratha, sanysi, one of the sramas; in all of them. Therefore that I am a sanysi,
everyone should do namaskram, if you say, that is problem; that is abhmnam, therefore
do not have a abhmna that I am a sanysi; do not have abhmna, that I am a Brhmaa; all
of them you give up. If you do not give up, your children will force you to give up by doing
all kinds of intermixed marriages are taking place. In fact, they teach you vdnta. All
abhmna will be lost. There is no other way. Therefore Bhagavn will force you to give up
that abhmna if you have; rdra avsiteu; sramaneu; abhmnam tyaja. These are all
stla arra dharm; the properties of physical body.
Then the next abhmna is what: skma arra dharm; that I am intelligent; I am educated,
all these things. So lingasya dharmn api tyaja. Ligam means skma arra. And what are
the dharma; aha karta; aha bhktha; aha jtha; pramta; all those things. All these
dharmas also kartrtdi; kartrtvam, etc. also tyaja.
Then what should I do? akhaa sukha svarpa bhava. So may you own up the akhaa
sukha rpam; the previous slka akhaa citrpam he said; so caitanya rpam you own up
he said. We may not be interested in caitanya, etc.; you may ask who needs it, etc.
Therefore he quietly changes, nandarpam if he says; then everyone will jump at it.
Therefore he says; may you own up the nanda svarpam.
And you may say that I have already happiness I do not require the tma nanda, if you say;
you have got the other happiness in the world, the problem is you do not know when it will
go away, because it is precariously balanced like a coalition Govt. So the samsri's happiness
is a coalition Govt. with a lot of strain, it is precariously balanced lot of happiness. why do
you hold on to that; akhaa sukha svarpa; unthreatened nanda may you own up.
|
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santyany pratibandh pusa sasrahtav dr |
tmva mla prathamavikr bhavatyahakra ||298||
So the metre is a peculiar metre, called viaa vrittam. So viaa vrittam means those
metres in which you cannot chant like a slka; but you have to read like a prose. All those
irregular metres are generally called viaa vrittam. Viaa vrittam is not the name of not
one metre, but all those metres, which cannot be chanted like a slka . Whatever can be
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chanted like a slka , it is called ama vrittam. So they have ama vrittams; viaa vrittam,
ardha ama vrittam; half and half; one half like a slka ; one half like a prose; they are all
there. This verse is a viaa vrittam to read like a prose.
Here akarcrya says instead of asking a person to give up this and that; all these objects
of attachment; can be clubbed together and put in the form of one abhmna, and that is
ahakra. Instead of using the word puthra abhmna tyaja; husband abhmna, wife
abhmna, pran, house, etc. all these abhmna, all the abhmns put together is called
technically by one word; ahakraha. And therefore he says: pusa any prathibandh
sandhi. So for the seeker, there are many other obstacles; in the form of many other forms of
attachment. He can enumerate a few samples like wife, husband, children, etc. but since
there are innumerable possessions, the abhmnas are also innumerable. If you to enumerate
all of them, it would be endless. And every abhmna is sasra htuh. Any abhmna
attachment is sasra htuh. And vdnta goes to the ultimate extend of even attachment
to guru, stra and vara. vara also. , ,
[Aasai arumingal; Aasai arumingal, Isanodaayinum aasai arumingal].
Any attachment is the cause of sasra. This is the vdantik position and therefore all these
are obstacles to tma nanda. Therefore sasra htava dr; all these obstacles in the
form of attachment are the causes of sasra. In fact, you have any pain in your life, you can
trace it to one attachment or the other. Any pain in life is connected to or because of one
attachment or the other. And of all these attachments; what is the basic root one; ahakra
yam mla; because all the other attachments are called mamakra; my wife, my child,
my grandchild, my house, my possessions, my degree; all the my-attachments has got the
root in what: aha. Mamakra is the sixth case of ahakra.
And therefore t mlam prathama vikhra; the first product is: ahakra bhavathi. So
long as aha is there; mama would be there. So long as mama is there, sasra would be
there. Are you willing to give up aha-mama. this is the basic question? If you are interested
in jvan mukthi, akarcrya says: you have to start giving both of them up.
Hari Om.
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103. Verses 298 to 302
|
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santyany pratibandh pusa sasrahtav dr |
tmva mla prathamavikr bhavatyahakra ||298||
akarcrya is dealing with the topic of nidhidhysanam, which is nothing but the
elimination of all the obstacles which stand between jna and jna phalam. And as even
these obstacles are removed, the seeker begins to experience the result of jna. Not that
the seeker begins to experience Brahman, I have told you several times; there is no specific
experience of Brahman; but the seeker starts experience the result of jna, which is in the
form of mainly amatvam of the mind, nti, abhaya, etc. And this elimination of the
obstacle is a gradual process and therefore reaping the benefit is also a gradual process only.
It is not going to come as a flash. And this obstacle is generally called vipartha bhvana of
viparyaya or vsana etc. And akarcrya is presenting this vipartha bhvana itself in
various forms. In the following slkas, beginning from 298 he is presenting the vipartha
bhavana in a technical form.
And that is ahakra is the biggest vipartha bhvana. If you want to put in grossest
language, vipartha bhvana is presented as habitual kma krda lbha mha, that is the
gross form of vipartha bhvana. If you put in technical form, all these habitual emotions are
because of the I as we have been claiming. Ahakra is responsible for the sense of
limitation, and because of ahakra alone, paricchinna buddhi comes, because of limitations
alone, kma comes, because of kma alone, krdha comes, lobha comes, asuya comes,
everything. So here he is presenting in a technical form ahakra.
That means even though through vdnta, I have known I am not ahakra, I keep
forgetting this fact, and I act as though I am ahakra. This self-forgetfulness and doing
vyavahrs as ahakra is the problem. No doubt, we have to do vyavahr as ahakra
only, because there is no vyavahr for tma. Therefore as ahakra alone jni also does
vyavahr; but the only difference is even as jni invokes ahakra, he does not forget the
fact that ahakra is only my incidental lower nature, it is only a vesha. Just as an actor,
identifies with the role and also brings out all the emotions and sometimes even tears he
brings out, natural tears, not onion or glycerine caused tears, natural tears he brings out, but
in and through intense acting also, he does not lose sight of the fact that it is a role; similarly,
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jni does not forget the status of ahakra. If I forget this status of ahakra, that it is
vyavahrika and mithya, then sasra is the result in spite of tma jna.
And therefore akarcrya says one should learn to handle the ahakra. Pay attention to
your ahakra, because that is the mlam for all the other relations. Aha, when it is
relating to people, gets converted into mama. So if you study most of our worries, you will
find that it is because of some relationship or the other; some saga or the other; some
sabanda or the other. And the relationship is expressed as what: mama. And mama is a
modification of what: aha. So I gets converted into mine, mine gets converted into all types
of emotional struggles. Therefore you can reduce emotional struggles into mamakra, and
mamakra can be reduced to ahakra; therefore akarcrya says, ahakra is the root
of all the problems. And this can be proved experientially also. During waking and dream,
ahakra arises.
Diyaa hodhethi diyasthamethi,

lkasthatho deepsprathibhastha yea
deelka janmakaya dhma pram
satvasthu janma kaya soonyam ekam.
That is why in all Rmana Mahrshi's work, he will attack the ahakra. He does not go to
any other thing; attack ahakra, because it is the kingpin. So when the ahakra rises in
waking and dream, mamakra also parallelly rises, and all the relationships and the
consequent struggles and sasra also arise. And in deep sleep state, ahakra resolves. All
the mamakra also resolves and the consequent sasra also resolves. Ahakra satve,
sasra satvam; ahakra abhve, sasra abhvaha; tasmt ahakra va kraam.
Therefore he said: tam vam mlam. So for all vipartha bhvans, the root is ahakra
only. And why because prathama vikhra bhavathya ahakra; the first product from tma
is ahakra.
And without the first person singular, there is no question of second person. Without the first
person singular, there is no third person also; second and third persons arise only when the
first person comes.
And therefore aha is said to be the prathama vikhra. Here vichra means product;
prathama kryam. In adhysa bhyam also, this is called ahakra adhysa, which is
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prthamika adhysa; primary super imposition and all others are secondary
superimpositions, because without the primary aha, the mama etc. would not come.
So this will be topic. In the next twelve verses, ahakra handling or management is talked
about. So from 298 up to 310, he says: ahakra is the biggest enemy of a spiritual seeker.
Up to this we saw.
Continuing.
|
||||
yvatsytsvasya sambandh:'hakra durtman |
tvanna lamtrpi muktivrt vilaka ||299||
We should remember the definition of ahakra. Ahakra is the body-mind-complex, with

reflected consciousness is ahakra. The body-mind-complex with the cidbhsa is
ahakra; the original consciousness is tma. And you should remember when there is an
individual, he is always a mixture of tma and ahakra. Until death, the body is going to
continue. Mind will continue, reflection also will continue. Therefore one is jni or ajni,
ahakra will be there, because ahakra means what: body mind complex with cidbhsa,
whether the jni has body-mind-complex or not? It is there, isn't. Therefore ahakra-
tma mixed together is every individual. Whether one is jni or ajni, when I refer to this, it
is a mixture of both and all the transactions are done by the mixture alone. Pure ahakra
cannot exist without the tma because, ahakra requires reflected consciousness; reflection
requires original consciousness. Therefore mere ahakra cannot exist without tma. And
mere tma cannot transact without the medium of ahakra. That is why in sleep, ahakra
is resolved; tma cannot function at all. Therefore remember every jva is a mixture of tma
and ahakra. And what is here nidhidhysanam is, that even though the mixture is
transacting, I should give importance to the tma part of me alone, the ahakra is not
given significance. The more significance a person gives to ahakra, the more powerful the
sasra will be. The less significance a person gives to ahakra, less the problem will be.
And how do you give lesser significance to ahakra. Only by the wisdom that ahakra is
mithya. It is fleeting. It is perishable. It will have asthi, jyathe, vardhat, vipakiyat problem.
It will have some yga. It will have viyga. Ahakra has problems, is not the word,
ahakra is the problem.
Therefore the more I understand the problems of ahakra, the less significance I give and
therefore my attitude towards ahakra should change and that is what is here said by
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akarcry. Ahakrna durtmana; See the title he gives to ahakra. durtmana

Ahakrna. Durtmana means duta svarpa. It is a defective entity. It is a problematic
entity. It is a headache entity. Sasra is inherent in ahakra. There is no question of
ahakra without sasra, because ahakra is sasra. And therefore so long as you hold
on to ahakra, sasra also you have to hold on. You cannot drop it. This must be well
entrenched in you. Therefore ahakra durtma. Duta svarpa; or dukhaa svarpa.
And therefore what should you do. Svasya sambhanda. I should never have serious
connection with ahakra. I should not give too much importance to ahakra by invoking,
by dwelling upon it; by planning how all ahakra can be improved. In fact, throughout our
life, all our plans and programs are what: improving what: tma? No, ahakra. All our
struggles are for improving ahakra, and our hope is what: one day the set up, the
conditions will be so ideal, that ahakra will enjoy all the peace. In fact, by the time the set
up is ready, it is time for quitting. Transfer order has come; from whom: Yamadharma rja. So
you work for 95 years and the set up is ready; you have to quit. You means what: the
ahakra part, and therefore ahakra cannot have mukthi. There is no mukthi for
ahakra.
And therefore yvat sambhanda syt ahakrna. As long as your life is, ahakra oriented
life, ahakra oriented plans, ahakra oriented preparations; so long you are skating on
thin ice. This is an idiom I read in newspaper recently. skating on thin ice, means what:
anytime you will sink in. Like walking on ice; you do not know where there is a deep gorge. I
do not mind, if you say, wish you all the best. Remember, Vdantin does not want impose
anything. If you say I love ahakra, I will work for it; in fact, what vdnta will say is; go to
karma knda. Karma knda will assist you. And improve the ahakra. Go and get struck.
and then come back. There is no hurry at all. Number of janmas are there. If I am not there,
my iya would be here. OK. If I am not there, my iya will be there to teach you. iya is
gone, no problem, grand disciple would be there. So just as the samsri parapar is there;
the iya parapar is also there. Though akarcrya is no more there, did vdnta
vanish. No. His parapar is thriving. So therefore nothing to worry. As long as you want to
experiment with ahakra, you do it; but the day you understand, ahakra sabanda,
ahakra oriented life is a problem; the day you understand, learn to go higher and own up
the tma.
Therefore he says: yvat svasya; svasya means tmana; for the higher nature, ahakrna,
with the lower nature, sambhanda asthi. As long as the higher-I wants to have a partnership
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company, with the lower-I; seriously, tvath, so long I am promising one thing, mukthi vrtha
nsti. There is no chance of even using the word mukthi. Leave aside that there is no mukthi;
even the word mukthi; talk of mukthi is not possible as long as you are seriously linked to
ahakra. How much is not there; la mthra api; lesa mthra api, even a bit, even a remote
possibility of, even talking about liberation is not there, vilakaa, which liberation is totally
different from sasra. Here vilakaa means sasra vilakaa.
Then does that mean that you should give up ahakra. Very careful, ahakra cannot be
given up, because all the transactions are through ahakra; even if a jni wants to teach
his disciple, he takes the role of a teacher, only through what: ahakra; tma cannot be
even a guru. Therefore, ahakra cannot be dropped. Ahakra has to be used; but we
should not get hooked to ahakra. Detached-use of ahakra; loose-use of ahakra is
what is indicated. functional . The
best example is: actor and the va. va you wear; but do not take it seriously.
continuing.
|
||||
ahakragrahnmukta svarpamuppa dyat |
candravadvimala pra sadnanda svayaprabha ||300||
So the question will come. If I break my association or relationship with the ahakra, will I
not become incomplete. Previously there were two; I, the tma and ahakra; if I break my
relationship with ahakra, will my life not become miserable, can be the question, for which
akarcrya says: By dropping ahakra, you are not going to miss anything, because
ahakra is not required to improve your status. Ahakra is not required to improve your
status, because without ahakra, tma is pra, nitya, uddha.
In fact, the very existence of ahakra is because of your blessing, remember, the example in
the Gt, if the rivers threaten the ocean, by saying if you do not respect me, the river, I will
not give you waters, because the rivers alone flow into the ocean, you know. Therefore if the
rivers claim that the ocean is complete, because the rivers are blessing the ocean with water,
what will the ocean say. It will not even talk to the river. Because the ocean knows, the very
arrival of the river is because of the ocean. Everything has gone from me alone. Water
vaporated is the cloud, cloud pours down as rain; and rain alone becomes river and
therefore pryamamacalapratiha samudrampa pravianti yadvat; therefore
ahakra is not required for my pratvam. Ahakra can maximum help in expressing my
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pratvam. In fact, jni uses the ahakra, not for getting pratvam; but for expressing
his pratvam as compassion; as love; as fearlessness; as generosity. In fact, ahakra does
not make me complete. In fact, if ahakra goes, my position is only better.
Therefore he says, ahakra graht mukta. So freed from the graha, hold, graha means the
hold of ahakra, freed from the grip of ahakra, svarpam uppa dyate. A person
discovers his superior nature; contrary to his thought, his status has not come down; but has
increased. So svarpam uppa dyate means, discovers his svarpam and what is his
sarpam; vimala; a svarpam which is pure; ahakra only gave me impurity in the form
of sacita, gami, prrabhda puya ppa . By my association, my life never improved; it only
became worse. Therefore vimala.
Pra, I discover that I am pra. Ahakra only created a sense of limitation. In fact, even
without coming to vdnta, it is very clear. During waking and dream, ahakra-I is active;
then what is my feeling, limitation. That is why the moment I wake up, activity begins. This
has to be done, that has to be done, etc. etc. What does it mean; If only I do that, my life
would become complete. What is that: Miles and Miles to go. that poetry, have to go miles
and miles; because ahakra is so small; so many things to do. To be dones are many. That
is why we call him dunes; OK. because dunes is one for whom there are many to be dones.
So when ahakra pradhna life comes, so many incomplete things and ski pradhna life
is in which state, in suupti avastha, my personality is tma pradhna personality; because
ahakra lies low in suupti; and in tma pradhna life, who am I; pra; nanda
svarpa. That is why, I love sleep. And therefore pra. And sadaa nandaha. And it is
sdhanndaha; sdhanndaha means permanent nandaha. Ahakra never gets
permanent nanda. Even if it gets nanda, you have to some how hold on to nanda, and
make sure that it does not go away; big struggle. As somebody said, first you struggle for
status, then you struggle for status-quo. After the coming of status, you have to seek for
quo. thereafter it will become go. Therefore struggle. Yga is always followed by kshema
problem. Ahakra is always caught up in either yga or kshema. And constant fear also. I
have told you earlier. If everything is working fine, dri will fall, that is the fear. If it is not
working fine, of course, anxiety. If someone says that everything is fine with you, then we
immediately take chillis and do the circling and put it into the fire! Dri. So chilli will come.
So therefore, sadnanda.
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Then syaya prabha; you know; syaya praka. And it is like what: a beautiful example is
given. Chandravat. It is like the chandra, which is freed from grahaam. So tma is compared
to chandra, and sasra is compared to grahaam; ahakra is compared to Rhu; so
ahakra Rhu has caught tma-chandra; and therefore there is grahaam and grahaa-
khle it is supposed to be so many evils coming; and that is why asked to do; lot of japa.
Another doubt; Svmiji they say: Grahaa puya kla, also they say. Grahaam is bad, they
say; they also say that it is puya klam also. How can you reconcile these two statements? Is
it good or bad. Grahaam is bad for all the loukika activities; it is good for all the religious
and spiritual activities. And therefore grahaam is supposed to be bad and because of the
ahakra grahaam, the tma has got bad time and what is the bad time; sasra kla.
The only thing is the local grahaam will be for 3 hours, 4 hours, 5 hours; but the samsaaara
grahaam is andhi kla pravrtha; but when the tma jna comes, grahaa mukthi.
Therefore chandravath. Why he gives the example of chandra. Because all the four will fit; It
is uddaha; pra; when grahaam is there, it will be only apram; chandra becomes
pra; sadnanda; when the moon in its full brightness, it gives you nandaha; whereas
the Sun when it is very bright, it is hot; therefore he did not take the surya grahaa. Very
intelligently akarcrya took chandra grahaam, because pra chandra gives you
coolness. So himmu; chandra is called himmu; cool rayed one; and svaya prabha; it
is self-effulgent; relatively self-effulgent, do not extend it too much. Therefore freed from
ahakra, be freed from sasra.

|

||||
y v pur s:'hamiti pratt
buddhy praklrptastamas:'timhay |
tasyaiva niatay vin
brahmtmabhva pratibandanya ||301||
So how was ahakra dominating a person's life. Ahakra dominates in the form of I-
notion; which is placed on the body-mind-complex. saha aha iti praditha. Saha means
what: the body, pure, puram means arra; puram ekdaadvram, navadvapa puram,
etc. we have seen. So here puram means arra; , in the body, saha ahaiti pratita.
Ahakra expresses in the form of I am this body. I am this mind. And therefore only these
are my children; this is my house; these are my possessions. So first notion is I am the body;
and through the body, all the connections; remember my example, a person marries a girl
only. Three knots is connection with a girl only; but with that connection, simultaneously he
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gets how many inlaws. Only one wife; brothers-in-laws, sisters-in-law; father-in-law; mother-
in-law; so many inlaws. Through one relationship, one sabanda, mah sabandam, like
that. we are only getting married to ahakra, but the inlaws are the entire creation.
Therefore , sarire, aha iti prathitha. In the form of I-notion, first the marriage takes
place. And what is the muhurtham; ajn khle. So the muhurtham is not shbhana klam;
ajm khl; it would be interesting if we publish a patrikai of this. How the patrika can be
made; somebody can work on it! tma ahakra wedding muhurtham. OK. You can work on
it.
So aha iti, this came. And who is the tarakar; broker, so who is the broker; all wedding
connection. Ati mhay buddhy; so the buddhi which is extremely deluded is the broker;
who has suggested such a terrible jtakam. OK. atimha buddhya; and how is it atimha;
tamasa; because of tam gua, the buddhi is atimha and because of that aha iti pratita.
Prakliptha means decided by; visualised by; governed by, caused by, you can take it that
way, caused by this deluded intellect, this ahakra was prominent in the samsri's life. So
aha Brahman is there. Something higher than this is my real nature; kasthvam, kham,
kutha ayth, ka m janani, is this the real-I or is there something more real than this. Just to
think like this even, your whole life is being held hostage in the ahakra.
And what is the remedy. So we have to have a divorce, even though it is not allowed in our
tradition, in the vdnta only it is allowed. So tasya niatay vin. That ahakra should
be totally destroyed. Tasya, tasya means ahakrasya niatay; can we keep a little you
cannot ask, niatay vin. Only when it is totally destroyed, that is why they say
ultimately even saying I am a bhaktha is a form of ahakra. I am a sanysi, another form of
ahakra, I am a guru, another form of ahakra; I am a jni, is also a form of ahakra,
because to say jni you have to get related to mind and thought etc. And therefore jni
does not even claim that I am a jni. Brahaimva na brahmavid sa kascit surendra vanditha
pad nunum mani mama; and therefore tasya vin va. Only in its total destruction.
And what do you mean destruction; very careful. These are all the cases where confusion can
come. Here akarcrya uses the word destruction of ahakra and from that we will talk
about the ahakra na, man na, etc. and then we conclude, jni does not have
ahakra.
Now the question is if the jni does not have ahakra, how will he transact. Therefore
ahakra na is equal to ahakra mithyatva nicaya. Falsification of ahakra is called
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the destruction of ahakra. Exactly like destroying a pot, without touching it. What is the
vdantik destruction of the pot; that is different section. What is the regular destruction of
pot? Throw it down and break it. What is vdantik destruction of pot; enquiry and through
enquiry what do you understand; there is only clay in the past, in the present and future; pot
is vcrambaam vikhro nmadyam; pot is nothing but a name and form; it does not have
existence of its own; to understand this is destruction of pot. Thereafter you handle the pot;
but you know there is no such thing called pot; because what is the weight of pot; there is no
weight of pot other than weight of clay. So therefore, ahakra na is equal to ahakra
mithytva nicaya. Vidyranya gives this definition; Na pratiti tayor na; kinthu mithyatva
nicaya. ahamkra is destroyed means is to understand it as mithya. Therefore vin,
mithyatva nicay sati.
Then Brahmtma bhva; so then the life will be tma oriented life; the I gets a different
shade altogether. What dominates my mind is the thought of aha pra, aha nithyaha;
aha udda; aha abhaya; aha muktha; these thoughts will be dominating the mind;
now and then the role of ahakra is played. So brahmtma bhva takes over; prathibanda
snya; without any obstacle; just as pot cannot obstruct the vision of clay. Because I saw the
pot, clay was not visible; No, pot can never obstruct the vision of clay because, there is no
pot at all as a substance; at least the clip can cover the vision of the hand; but pot is not a
substance, which will cover the vision of clay. There is no second thing at all; and therefore
tma vision is never covered by ahakra. Prathibanda snya bhavati, which is called jvan
mukti.

||||
brahmnandanidhirmahbalavat:'hakraghrhin
savytmani rakyat guamayaicastribhirmastakai
vijnkhyamahsin rutimat vicchidya ratraya
nirmlyhimima nidhi sukhakara dhr:'nubhktukama ||302||
akarcry conveys the same idea through a beautiful imagery. Highly poetic imagery.
That in highest vdnta topic also poetry can be brought. That is the beauty of
akarcrya. So here the jna phalam of nanda is compared to a treasure. The jna
phalam of nanda, Brahmnanda is compared to a nidhi or treasure. And a seeker who
has done ravaam and mananam and who has got jna, he has certainly found the
treasure. So a person who has gained tma jna has already found the treasure of
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Brahmnanda. He has to only take the treasure. So jna has come, jna phalam is
nanda, therefore I have to only take the treasure home.
But I find that the treasure is surrounded by a snake. This is a traditional belief; a
mythological belief; that every treasure will be protected by a poisonous snake. It is a
mythology. Not ordinary snake, if it is oK. poisonous snak and the snake has got three
hoods. So three hooded poisonous snake is protecting. So there is a slip between the cup
and the lip; what is in your hand, you are not able to take it to your mouth; therefore I am a
jni. brahma nanda I have found, I have only to enjoy the result; but between jna and
the jna phalam, the treasure, a snake is standing in between; the snake is the obstacle,
between jna and jna phalam. akarcrya says, ahakra snake. The habitual
ahakra; the habitual individuality, which I have nourished through the milk of varieties of
karma, I have nourished the ego-snake is protecting.
And what are the three hoods; guamayi; the three guas; the satva gua; raj gua and
tam gua; stvica ahakra, rjasa ahakra, tam ahakra; sometimes stvica
ahakra is dominant; sometimes rjasa ahakra is dominant; stvica ahakra means
what: the ahakra which has done good service: I have done great social service; I have got
Padmasree; Padmaviban, etc. this is stvica ahakra. Rjasa ahakra means: I have
started my business from scratches and now I am a Bill Gates. OK. Rjasa ahakra. Tamasa
ahakra means what: I have destroyed so many people.
Ida madyama maya labda; imam prpse; 16th chapter of Gt, you see. These three
ahakra, takes the hood; takes turns; like a relay race, and it protects; three shift; one hood
takes care of one shift; 8 hours; another hood another 8 hours; another hood another 8
hours; and this is preventing us from enjoying the Brahmnanda. Svmiji I understood
Vdnta but no nimmadi, if you say; then that snake is the cause.
So what to do? Using the Nididhysanam sword, cut that snake; destroy that snake through
vijna, nidhidhysanam and then Brahma nanda nidhi is yours. That is the idea.
Look at the slka. Brahmnanda nidhi; the treasure of Brahmnanda rakyate, in the
second line, is protected by ahakra ghra ahina; ahi means snake; ahi means sarpa;
ghra ahihi means fierce, frightening; bayakarmna sarpam; and what is that sarpa;
ahakra ghra ahina; and how does it protect; tmani savtya; so surrounding the
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Brahmnanda, keeping with its own coils; tmani within its own coils; surrounding with its
own coils; it protects,
with what: tribhirmastakai; with the three poisonous hoods, which are caai; caa means
what: fierce, frightening, bayankara. So castribhirmastakai, which are in the form of
guamayai, in the form of three gus. So you can also imagine; you need not even touch it;
as even you go near, it hisses. Therefore even sends the poison far away.
So what should you do. one way is: vijnkhyamahsin; so with the great sword of
vijna; vijna can mean either nidhidhysanam, or jna nia; abhyasa; so with the
help of the great sword of vijna, nidhidhysanam, rutimat; so which is chastened by
sharpened by ruti; ruti means what; stram. Therefore stram is the sharpening stone;
in which it should be sharpened.
There is another reading also; dhyti matm, dhyti means shining; so the shining sword,
shining indicating what: it is very sharp, with the shining sword, ratraya vicchidya; you
cut off the three hoods; the three guas; 14th chapter you have to keep in mind. Nnyam
guebya karthram, gun ythn athithathreen. Cut of the three guas; transcend the three
gus and ahim ima nirmlya, and thus having totally destroyed this snake; because once
the hoods are cut; snake is dead.
So having destroyed the snake; by cutting off its three hoods; then sukhakara nidhi; so
nidhi which is capable of giving nanda; so sukha sdhanam, which is the source of
nanda; that nidhi called jna nia, jvan mukti, etc. dhr:'nubhktukama; only a
dhra, a man of determination, a person of sincerity; perseverance, a vivki alone is kama,
kama is fit; and capable of enjoying. Only a person of perseverance is capable of
destroying the snake and enjoying the Brahma nanda. And therefore what should you do.
Take the sword and destroy ahakra. And enjoy nanda. Or looking at the nanda and
sitting here, you will be more miserable.
Hari Om.
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104. Verses 303 to 306

||||
brahmnandanidhirmahbalavat:'hakraghrhin
savytmani rakyat guamayaicastribhirmastakai
vijnkhyamahsin rutimat vicchidya ratraya
nirmlyhimima nidhi sukhakara dhr:'nubhktukama ||302||
Nidhidhysanam as a means of vipartha bhvana nivrtti is being discussed very elaborately

by akarcrya. This topic begins from 254 and akarcrya deals with this up to verse
417. So you can imagine how much importance akarcrya gives to nidhidhysanam. And
vipartha bhvana nivrtti meaning the elimination of all habitual ways of thinking, which
obstructs the enjoyment of the benefit of vdantik study. Because we are not studying
vdnta, just claim that I have studied vdnta also; not to get title or scholarship; scholar
status; but we are studying vdnta to enjoy the benefit of vdnta and this benefit is
possible only when habitual ways of thinking are gone and the habitual ways of thinking,
which is called vipartha bhvana is presented by akarcrya in several different ways and
one of the methods of presentation is aha mama bhvana. Aha mama bhvana means
having the I-identification in the body-mind-complex. Taking the body mind complex as I is
aha bhva. And once I claim the body as myself, anything related to the body will become
my relation. And I have said before, when a person gets married to a woman, not only he
gets related to that woman, but thereafter through her, any of her relations will automatically
become in-laws; see it has come in plural. In the same way, once aha is associated with the
body, anything connected to the body will be indirectly connected to me. This indirect
connection is called parapar sambhanda; sasarga sambhanda; mamakra
sambhanada.
Direct connection is called tdtmaya sabandanda; skt sabanda, which is called

ahakra; indirect connection is parapar or sasarga or mamakra sabanda. And
this aha and mama are interconnected.
Wherever ahakra is there; mamakra will be definitely there. Kvala ahakra never exists;
it always exist with mamakra. And as long as this ahakra mamakra are there, one can
never get the benefit of aha brahmsmi jna. Because there are several problems,
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directly connected with ahakra, like body-mind-complex, in the form of old age, disease,
death, etc. is ahakra caused problem. I am worried about my old age, worried about my
diseases my death, because it is connected to this. And when you say I am worried about my
wife's old age, my wife's disease, my wife's death, etc.; they are all mamakra based worries;
in fact, all the worries can be traced to mamakhaara and ahakra. And therefore if the
worries should go, ahakra mamakra should be handled.
Now we cannot eliminate ahakra mamakra because, as long as prrabdha is there,

transactions cannot be avoided. And as long as transactions are necessary, ahakra-
mamakra are necessary. Otherwise, even eating I would not know, in whose mouth I should
put the food. So I have to put the food in my mouth, I should know the difference between
my body and other body.
Therefore transaction requires aha-mama, but jvan mukthi is obstructed by aha-mama.

What to do now? We are struck. If we have to transact, we need aha-mama. jvan-mukthi if
one needs, aha-mama has to be dropped; has to leave. And suppose I want transactions
also, jvan mukthi also, what to do; we are cornered. Therefore the only way is: I do not
eliminate aha-mama; I can't eliminate aha-mama, I make aha-mama, so insignificant
that they have only sufficient strength for transactions. I make the aha-mama so
insignificant, that they are sufficiently strong for transaction only.
I have given the example, like eating. For eating, you do not require strong dhbhmna.
You will find that without your deliberate will, hand knows what to do; mouth knows when to
open; no confusion is bound to come; when the hand is down in the plate you open the
mouth and when the hand is near the mouth, the mouth is closed; no, it never happens.
There is no such confusion. You are watching the TV; perhaps quarrelling with your wife, I do
not know. So all these things happen; but the hand knows what to do; mouth knows what to
do; that is called the instinctive ahakra. In fact, with instinctive ahakra itself, most of the
transactions are possible. Early morning bath, wiping and all such things. You do not have to
invoke a deliberate conscious powerful ahakra.
In fact, most of the life's transactions do not require strong ahakra. So therefore make
ahakra weaker; and keep it only to that extent; that is required for doing your duty, in
whatever srama you are. And even between these two aha and mama, akarcrya says
ahakra is further stronger because it is the root of mamakra. Without ahakra,
mamakra cannot come and therefore learn to handle that.
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And therefore, ten verses to handle ahakra. Not even ten; more verses are given, which we
are seeing now; which goes up to 310. And in this verse, which we have just completed, 302,
akarcrya gives a beautiful imagery where nanda is compared to a treasure
Brahmnanda; and ahakra is compared to a poisonous snake; with three hoods in the
form of satva, rjas, tam gus; and this jva wants to enjoy Brahmnanda; and this
ahakra-snake is preventing you from enjoying the Brahmnanda.
Therefore with this sword of nidhidhysanam, with the sword of vijnkya mahsina; here
vijnkya means nidhidhysanam.
Tamva dhro vijya prajaam kurveetha Brhmaa. Nanudyayat bhahoon sabdn vacho
viklapinam hi tat;
says in Brihadrnayaka Upaiad. That nidhidhysanam is the vijna or prajnam also it

is called, with the sword of nidhidhysanam, ratraya vicchidya. So cut off the three
guas of ahakra, and then the Brahmnanda treasure is available, you can enjoy.
If you say I love ahakra and I want loukika sukham, it will be poison mixed sukham; which
means dukha misritha sukham it will be and if you say I am happy with that, wish you all the
best. That is all akarcrya can say.
Continuing
|
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yvadv yatkicidviadasphrtirasti cddh |
kathamrgyya bhavttadvadahantpi ygin muktyai ||303||
So here it is a viaa vrittham; an uneven meter. Therefore we have to read this verse like a
prose.
Now suppose a person asks: why can't I retain some abhmna, which I love very much. I am
ready to give up ahakra and mamakra with most of the things in life; like people asking; I
am ready to detach from everything; but one or two important items I will keep attachment;
just one or two only. So why can't you give an exception.
akarcrya says: to the extent attachment is there; to that extent pain also will be there. If
you are willing to go through that pain; you have it. But if you do not want pain, even an iota
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of aha-mama abhmna should not be there. It is like poison. Potassium cyanide, three
drops not necessary; only two drops are enough; it is like saying like that. So whether poison
is one drops, two drops or three drops, poison is poison. Even if there is a little bit of poison
in the system, the system cannot be healthy. When they talk about hormonal imbalance and
all; total measure is only little bit. 0.05 or 0.05 grms is only difference. And you will find that
fellow is eternally depressed. So how a small change in the physical body, changes the status
of your health. Similarly aha-mama, even if an iota is there; your spiritual health is gone.
And therefore he says: yvad, as long as via da sphrti dh asti; so the via dam; so
the defect of via, via means any toxin in the body. So as long as there is any toxic
material in the body, a little bit dust in the eye you suffer a hell; a small piece of hair gets into
the stomach, what problems you suffer. Therefore even a little bit of toxic matter is in the
system; via da sphrti, sphrti is what; its manifestation; its presence you can take;
dh asti cd yatkicid; any amount, need not be big amounts, even a small amount, is there;
kathamrgyya bhavth. How can you enjoy health. You can never enjoy health.
kathamrgyya bhavth. And therefore the poison should not be there. This is the
example.
Now drnta; the original. In the same way, ahantha is also toxin. Stvika ahakra will have
stvik attachment, like attachment to even to guru-vsana, stra-vsana; all these also have
been classified as attachment. I am attached to guru also will cause pain. It will be called
stvika ahakra. Money attachment will be called rjasa ahakra. Drug alcohol smoking
etc. will be called tmasa ahakra, and therefore there is no question of noble poison. How
is it. Noble poison. Exalted poison is not there. Wherever you have attachment, you will have
to pay the price.
But what we do is: we use rjasa ahakra to transcend tams ahakra; then we use
stvika ahakra to transcend rjasa ahakra. Then we use nidhidhysanam for
transcending stvika ahakra also. That is why in Mana pajakam, akarcrya says: I
am jni is also a form of ahakra, because to claim I am a jni you have to identify with
your intellect. Because tma is neither jni nor ajni. tma is neither jni nor ajni; to
claim I am a jni you require buddhi tdtmyam. Plus jna is a vrtti; remember that.
Aha Brahmsmi is a vrtti; a thought and vrtti belongs to buddhi or tma? Any vrtti belongs
to buddhi only. And therefore when you say jni, it is a form of ahakra only. If you go to
a jni and ask him whether you are a jni, what will he answer; No. Then you cannot ask
him: are you then ajni? No. Then who; tma; brahmaiva na brahmavid;
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ya kacitsa surndravanditapad nna mani mama. In that ya

kacit, you have to include that jni-ahakra, sanysi ahakram should also not be there.
Therefore yatkicid, even a weebit of ahakra is there; yginha muktyai katham bhavth;
how can that suit, be conducive for the jvan mukthi of that ygi ; ygi means seeker. So
katham bhavth, you have to supply. How can that ahakra be conducive to the enjoyment
of jvan mukthi. So it is not a question; how can it be conducive, means what. It can never be
conducive.
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aha:'tyantanivrtty tatkrtannvikalpasahrty |
pratyaktattvavivkdidama masmti vindat tattvam ||304||
Therefore ahaah atyanta nivrtty; therefore ahakra must be put in its own place; it
should become insignificant. It should be there only to the extent possible. Exactly like I told
you, eating. Once you have done, you are not going to go back and think about it; I did that I
did this etc. and you do not dwell on that. Similarly, any transaction also if I can invoke that
father-ahakra mother-ahakra, at the time of transactions; after that it does not hover
around my mind. The father-ahakra hovering; son did like that; did like that; mother-
ahakra hovering around; it should not hover around. When it is necessary, that ahakra I
can invoke and then forget it. If I can do that, it does not take a mind a hostage. That
ahakra should not be invoked automatically; I should choose to invoke father ahakra,
mother-I, husband, wife-I; owner-I; employer-I; employee-I; if these ahakras do not get
automatically invoked. If that happens, there is a problem.
But if I can invoke, I am the master of the ahakra, which means ahakra is feeble.
Whether, it is feeble ahakra or strong ahakra, how will you know. If I invoke it it is
feeble, because I am the master. But if it gets automatically invoked: Svmiji wherever I go,
this is only running circles in my head; if you say, that means I am under the control of that
ahakra; that means it is powerful enough to cause sorrow for me. That is the indication of
the strength of ahakra. And therefore ahaah atyanta nivrtty. So that master-ahakra
should be totally eliminated and the slave-ahakra should replace. So slave-ahakra
should not replace mster ahakra. Do you understand. Slave ahakra should replace
mster-ahakra. Did you understand what did I mean? Ahakra should not master me. I
should be the master of ahakra. Ahakra means, understand it as various roles.
Ahakra here means father role, mother role, husband role, wife role, etc.
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The ultimate question is: whether those roles come when it decides; or when I invoke them.
Who will know that? Only You know. So better you find, which comes and bothers you; if it
bothers you, then that ahakra is strong; that abhmna is strong; catch that and cut that;
there is no other way. You have to invoke that abhmna in your meditation; for one it is
husband-wood; another it is father-hold; grand-father hood, you have to handle that. If you
do not do that; you suffer. There is no other way.
Therefore ahaah atyanta nivrtty; the master ahakra should be totally eliminated; and
once the ahakra is handled; tatkrtannvikalpasahrty; all the secondary products which
can be taken as mama-kaara; caused by tatkrtam; means ahakra krtam; those
mamakrams which are created by the ahakram; nna vikalpa. Every role is a mamakra;
every relationship is a mamakra. And what is the nature of tma. asag aya purua;

guru is also a sabanda; iya is sabanda; father is sabanda; mother is sabanda.

sabanda is not there he says: gururnaiva iya, cidnandarpa iv:'ha iv:'ham.
The last sambands are supposed to be three: final sabanda. These three sambands
should swallow all other sambands; and these sambands are with guru, stra and vara
ha. these three you have to keep till end, and even that you have to cut it in the end. No
other go. Guru stra vara sabanda. The kudumi indicates that, it is said. So the
Brahmachri tuft is supposed to indicate and sanysa symbolises cutting that final holds. And
why the stra indicates on cutting that. Because stra feels that sambhand is also a
sasra. Stvika sasra. And therefore tat krta nn sahrty; samhrit means cutting,
eliminating mamakra sahrty. And as this is cut, by repeatedly dwelling, you have to give
time for that; there is no other way, it will never automatically happen. Each one you have to
deliberately invoke and give a cut. OK. cut-put. There is no automatic elimination; deliberate
invocation and elimination is called nidhidhysanam. You have to invoke father-hood and
cut it; you have to invoke mother-hood and cut it; husband-hood, wife-hood, guru-hood,
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iya-hood, etc. etc. because each one is a hood. OK: each on is a hood; they are all hoods of
ahakra; there is no other way.
That is why nidhidhysanam is a long process and as you go on doing that, the very vdantik
teaching which did not give much impact before, the very same vdantik teaching gives
stronger impact. Earlier Tattvamasi if I say; you think that he is saying something; pvam; and
the words do not have the penetrating capacity why because the powerful aha mama is
standing in between.
So therefore it hits and aha-mama, and the tattvamasi goes back to the Guru himself.
Ricocheting; it hits the iya's head with the aha mama thick skull, it hits and rebounds and
hits the guru and tattvamsi is understood very nicely by the Guru! Thinner the aha-mama,
iron curtain; more penetrating will be tattvamasi. Aha-nanda svarpsmi, as even you
hear this, yes, that is it, and then you shake your head. Now, what is this Svmiji saying; he
has not understood me correctly; that is why he is saying: You are nanda svarpsmi, etc.
He does not understand the story of my house, that is why he is saying like that. My house
story means what: aha-mama; remember, your family story is equal to aha-mama curtain.
And therefore pratyaktattvavivkd; pratayak tatva vivkam means tma vicra. Pratayak
tatva means tma, inner reality, means tma; vivka means vicrah; so tma vicrath;
ravath, or even you yourselves invoke the teaching. Either you continue to hear from the
guru, or you have stopped hearing; but you continue to invoke the teaching; as the aha-
mama becomes feebler and feebler; the invocation of the teaching will become more and
more intense. Vivkt, aha idam asmi iti tatvam vindat. So he owns up the tatvam.
What tatvam; stla sukma kraa arrt vyathiriktha; avastha thraya ski; paja ka
vilakaa, sacchidnanda svarpa san ya thiathi; so that tatvam; tma tatvam; aha
idam asmi iti vindat, this caitanya tatvam I am. That idam indicates aparkataya
bhsamnam. {Aprokamka irikkira
caitanyae naan} vindat, it becomes a walk over for this person. Therefore the reception of
vdnta is directly proportional to the thinning down of the aha-mama obstacles.
continuing

|

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ahakr kartaryahaiti mati muca sahas

vikrtmanytmapratiphalajui svasthitimui |
yadadhystprpt janimrtijardukhabahul
pratcacinmrtstava sukhatan sasrtiriyam ||305||
Therefore akarcrya advises all the mumuks, Oh! iya, this is a tough job; but you
cannot avoid it. So there is no alternative method of exception; if you belong to BC, SC, ST
there might be some exception; that kind of concession you would not get here; everyone
has to do the job. What is the job? ahaiti mati muca. Give up the I-notion; muca means
give up; throw up; ahaiti mati; the I-notion of identification; in what; ahakre akartri; in
the ahakra, the krtha-bktha.
And what is the definition of ahakra, remember, body-mind-complex, with reflected

caitanya; cidbh sahita arra; stla skma arra; is ahakra. Live-body-mind-
complex is called ahakra and therefore in that ahakra, the I-abhmnam, muca; give
up. When should I give up. Can I keep it for the next day; after seeing a good day; after
seeing the horoscope; etc. When you have got intense headache, and suppose there is a
tablet which will remove the headache, will you like to take the tablet instantaneously or you
go on searching for the triganita pajagam or vkya vncgam; headache you want to get
rid off; therefore sahas; sahas means what: instantaneously, drop like a hot potato. Drop it;
because it has been burning you all the time. It continues to hurt you all the time. Therefore
sahas muca, ahakre akartri.
And what type of ahakra it is? Vikhrtmani. These are all the explanations of ahakra to
indicate how it deserves throwing.
For what purposes you should drop it? For that purpose; htu garbha viani; he wants to
give up some association; please do not move with that person. If you say just like that, he is
not going to listen. Therefore you have to tell all the dushta svabhva of that person; and
therefore give up. Dussaga sarvad tyjya. Like that ahakra abhmna is Dussaga.
Why ahakra is duta payal. Why he is duta; vikhrtmani; it is of the nature of
modification; it is of changing nature; tma means nature; vikhra means changing;
vikrtma means changing nature; and therefore, if it becomes a happy, it can never remain
happy all the time. So the adjective-happy which is connected with ahakra, will never
permanently stick to ahakra; happy-ahakra will change. Happy-ahakra change;
happy-ahakra if it chances; what is the chance of it changing it to; any other adjective
other than happiness. And therefore dukhi. And what you call, old, young, all adjectives are
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all constantly subject to change; vikhrtmani vikhra svarup; tma pratiphala jushi; it does
not have original consciousness. It enjoys only reflected consciousness. tma prathiphalam;
prathi phalam means reflection; tma prathiphalam means, the reflection of tma caitanyam
is only there in ahakra. So the consciousness in ahakra; that is the consciousness in the
body is borrowed. What is the proof; what is the proof; death is the proof because body
becomes inert at the time of death. And therefore tma pratiphala is equal to pratibhimba
caitanya; abhcaitanya; jushi means endowed with; jush dthu; jusht; svate;
prpnothi; to be endowed with; and it is tma prathiphala jush sabdhaha, sakraathaha
pullingaha tma prathiphala jush sabdha, sapthami vibhakthi ka vachanam; adjective to
ahakra. OK. So give up your identification in the ahakra, which enjoys only borrowed
consciousness.
And svasthitimui; this is only important; swasthiti means what; natural relaxed condition is;
svasthi; in Tamil you say: {svasthama irukkararathu}; being at
peace; being relaxed in myself; or still better idiom; being at home; is svasthiti. And what is
this ahakra doing; svasthiti mush; it steals away; it robs away your relaxation; it is stress
creating.
Ahakra mamakrs are stress creating. As long as they are there; a person will have stress,
in various degrees. Either it will be intense stress; or there will be a mild stress; it will be
continuously there. In fact, according to stra, other than jnis, the whole world is in stress
alone. Like the psychiatrist will say; the whole world is problematic. whoever they test, they
will say that there is some problem. Only there are some sane people; they are the jnis;
leaving aside them, everyone has some piri ilakiyirukku; slight piri is loose. When everyone
has got the same amount of madness; they become normal. So what is the definition of
normalcy? Majority has the same thing. When everyone starts behaving the same way, then
it becomes normal! Like that stress will completely go only under one condition. aha mama
have to be dropped. if you think there are alternative methods, you can try. Then you can
come back in the end; we will be sitting under the same tree; you will please go round and
round and come; any stress management course you attend. And you meet the organisers of
stress management; the organisers of stress management are stressed in organising this; this
should work well; Svmiji please bless us.
So therefore, svasthitimui; it takes away your easeness. That is called disease. What is
disease; you are not at ease. So swasthihi mushi, which removes your rgyam. And such an
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ahakra, an abhmna in such an ahakra, sahas muca; you should go back to the first
line; drop your abhmna in that type of ahakra; give up.
If I do not don't do; what will happen? Will you arrest me? If you do not give up, we need not
arrest you, because already you are in jail; why should guru come and arrest the iya, if he
does not give up. We are already in the jail called sasra; sasra krgriha mkam
micchu. So therefore whether you want to be released from this jail is the question; so do not
ask the condition whether you will arrest me.
Therefore he says yad adhyst prpthm; yad adhyst means ahakra adhyst; which
means ahakra abhmnt. Because of this ahakra abhmna alone has come this mess.
So this mess which are you already in; what is this mess. Iyam sasrti; in the fourth line;
iyam sasrti; so this sasra, you are already stuck; as prptha; has come, has happened,
yad adhysath, because of ahakra adhysath alone.
And what is the definition of the sasra. janimrtijardukhabahul; which is saturated with
jani, jani means birth, repeated birth; mrti, means what repeated births if it is there, what
will be there; repeated deaths; and birth is followed by you know you grow and enjoy, and
you die suddenly, but generally it is not, jar is torture; third degree torture, second degree
torture, yama dharma gives varieties of problems, for which the medical science does not
have any cure. Not to do anything. So this is called torture. You are not allowed to die; and
you are forced to go through varieties of physical problems; that is called torture, jar and
dukam. Dukam means in between varieties of psychological pain. Children not being to
my expectations; no one is listening; they do not come and talk to me; they do not write
letters; they do not even ask whether I am alive or not; all these are pain.
Therefore dukha bahul; bahul means saturated; striligam, because adjective to sasrti;
dukha bahul sasrti iyam; come to you only because of dussaga. You are associated with
a wrong entity; what is the wrong entity; ahakra entity. And if you give up the ahakra
entity, from where will I get nanda, if somebody asks, akarcry says, you need not get
nanda from anywhere, why because, the spring of nanda is in yourselves.
Therefore he says; pratca; for you, who are the inner self; caitanya svarpam; also ati
vibhakti, Therefore he says; pratca; for you, who are the inner self; caitanya svarpam; also
ati vibhakti, pratca; adjective to You, thava, that word, adjective to You, thava, that word,
for you who is the inner self. cinmrt, again ati vibhakti, adjective to thava; who is of the
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nature of consciousness, cinmrt means what: caitanya svarpam; whether caitanya is there
or not, you may ask who wants it; sukha tan; sukha svarpasya, nanda rpasya; again
ati vibhakti adjective to thava, for you who is of the nature of consciousness, who is of the
nature of nanda, who is the inner self of the body, for you this sasra has come because
of ahakhra sabanda alone. That thava should be connected with iyam samruti praptha.
This sasra has come to you, because of ahakra sabanda.
-
|

||||
sadaikarpasya cidtman vibh-
rnandamrtranavadyakrt |
naivnyath kvpyavikriast
vinhamadhyamamuya sasrti ||306||
So here akarcrya says: by yourselves you do not require any assistance to be happy.
Daynanda svmi beautiful says: for happiness you require only yourselves. For happiness
you require only yourselves. Because you are wonderful ones; what is your nature;
sadaikarpasya; sad ka rpasya; you are always of the same nature; unchanging nature,
uniform nature, and what is that uniform nature, cidtmana; which is in the form of
caitanya; sada eka rpasya cidtmana and vibh; and what is the size of that caitanya,
vibh, which is all pervading; sarva vyapakasya; so you are ever the same; you are of the
nature of consciousness, you are all pervading; nanda murthe; you are the embodiment of
nanda. In fact, if you want to have dukam, you cannot have; that is the dukam, dukam
if you want, it cannot be got in tma, that is the dukam.
So therefore nanda murthe, nanda rpasya; so all these are ati vibhakti, adjective to
the in the third line, means for you, unakku; and not only that, anavadyakrt; and
you have got a glory which is wonderful; blemishless glory. Spotless glory you have, the glory
being sat svarpam, chit svarpam, nanda svarpam, nanda svarpam, all these pure
glory; anavadyam, spotless, blemishless. krt means glory and avikria; and you are
avikri; you can understand, avikri means changeless. means for you; who has got such a
nature; sasrti naivnyath; sasra is never possible; naiva in the third line, sasrti in the
fourth line, naiva understood, there can never be sasra for you; other than under one
condition. It is only under one condition you can have sasra; and what is that: aha
adhysam vina; other than aha adhysa, I notion; aha adhysam vina; without or other
than, in what; amuya, you can take sapthami meaning, amuh in the ahakra.
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So without the I- notion in the ahakra, without ahakra abhmna you can never have
sasra; that is the only problem. Quapi, at any time. Therefore the only cause of sasra is
ahakra adhysa alone. and ahakra adhysa has come because you are not aware of
the fact that I am somebody else, different from and superior to ahakra. If something
better is there, who is going to go for this miserable thing. yavanarthe udapaane sarvata
sampludodakai; pure water lake is in the backyard. I own a lake; pure water lake; and in the
local water, so much is mixed up. you just have to utter Nrayaa and drink; including
sewage is mixed; this is there; that is there; who will be after that; if you enjoy the lake of
pure water. Similarly, because of the ignorance of higher self, I am sticking to the lower ego;
therefore give it up. you can enjoy mka. More...
Hari Om.
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105. Verses 306 to 310
-
|

||||
sadaikarpasya cidtman vibh-
rnandamrtranavadyakrt |
naivnyath kvpyavikriast
vinhamadhyamamuya sasrti ||306||
In these verses akarcrya is pointing out that to enjoy jvan mukthi, that is the benefit of
tma jna, one should very carefully handle ahakra. Self-knowledge is always in the
form aha Brahmsmi; wherein the word aha means, the consciousness, the ski
caitanya.
And what vdnta teaches is I-the-ski-caitanya is my real nature, whereas for all the
transactions we have to use ahakra. As long as prrabhdam is there, we cannot avoid
transactions and interactions, and every transaction and interaction; however sacred it might
be, requires ahakra. Even to play the role of a iya, ahakra is required, because tma is
neither guru, na gurur naiva iya. To play the role of a bhaktha, you have to invoke
ahakra.
tma is not a bhakta also. In fact, not even Bhagavn. Because Bhagavn is also a relative
role of creator-hood from the standpoint of the world; therefore even Bhagavn's status
belongs to the big ahakra of Bhagavn.
Therefore whether it is secular transaction or sacred transaction, ahakra is required. And

since we have to use ahakra all the time, invoke ahakra all the time, akarcrya says
that the chances are that we forget the higher nature and unknowingly slip down to
ahakra nature. And once the ahakra nature becomes prominent, sasra becomes a
serious problem. What started as a drama ends as a tragedy.
And therefore one of the important aspects of nidhidhysanam is learning to keep the
ahakra at subdued level. That means what. It should have enough life for performing my
duties. Because I cannot be an irresponsible citizen. If I am a paramahasa parivrjakcrya
wandering in the forest, then my duties and responsibilities are minimum; arra ytra
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mtram only. But once I am in the society, whatever vara I belong to, whatever srama I
belong to, I have a series of responsibilities. So I have to invoke the ahakra, sufficiently to
discharge my duties; but it should not become too prominent to cause anxiety; to cause
worry; to cause tension.
And therefore it is walking on the rope, you cannot throw away ahakra fully; then you will
become an irresponsible citizen; you cannot take the ahakra fully; then the worry of
family; worry of children, grand children, everything. National worry; for many that problem
is not there, but for some people; so therefore why our country is not like that; that is
another form of ahakra. Da bhakthi is one thing; da ahakra, bondage is quite
another.
So therefore akarcrya says one should learn to handle ahakra and if that is not done,
he says sasrti va bhavth. You will have sasra. In fact, whether ahakra has become
prominent or not, how do we know. Even if you experience an iota of sasra, in the form
of anxiety, tension, fear, jealousy, irritation; even an tinch of sasra means ahakra has
become prominent. You have to keep it under control always. Up to this we saw.
Continuing with the same ahakra handling topic, akarcrya says:

|

||||
tasmdahakramima svaatru
bhkturgal kaakavatprattam |
vicchidya vijnaahsin sphua
bhukvtmasmrjyasukha yatham ||307||
Tasmt; so therefore, therefore means wherefore, since strong invocation of ahakra

creates sasra, therefore you have to keep ahakra at subdued level. Tasmt, therefore,
ahakrasya sasratva kraatvat, imam ahakram; this ahakra, which can be
compared to a beautiful comparison is given: bhktur gal kaakavat pratitam. It is a
beautiful example.
Suppose you like a particular dish very well. It is a costly item; somehow you have managed
to get that item. And you have put in your mouth also. Now you have to only swallow. But in
the throat, there is some thorn, something stuck to the throat, gale kaaka, thorn or thorn
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like food particle article also; may be murukku bit you can take, or any eatables, it is there,
stuck. And therefore you are not able to swallow that. What will be the condition. Exactly like
that, getting the jvan mukthi dish is very difficult; somehow you have got manuyatvam,
somehow you have got mumukutva, somehow you have got guru; somehow you have
got stram, somehow you manage to come to the class; and somehow you are
understanding also; against all your imagination. I thought I would not understand Svmiji,
but somehow I understood it; what to do? So therefore, against all expectations, somehow I
understood also; up to jna prpthi I have come; I have to only swallow the jvan mukthi;
but not allowing me to swallow, what is the problem, various ahakra vsanas problems,
are not allowing me to enjoy the jna phalam. Between jna and jna phalam, the
ahakra vsana is serving as obstacle.
Ahakra is not serving as an obstacle, because through knowledge I have known the
mithytvam of ahakra. Ahakra is mithyai Svmiji; I do understand; but during
vyavahr, the ahakra vsana makes the ahakra real. And during that moment, when
the ahakra is real, the ahakra problem is also real. And therefore sasra is
overwhelmingly real. All because of what; not ignorance, but vsana. What vsana, ahakra
is real; I have transacted like that only; even though I know its mithytva m; but during
problem, ahakra seems real.
And therefore bhktu gal means throat. gal kaaka means thorn; gal kaakavat
prattam. Ahakra is experienced like the thorn in the throat; not allowing me to swallow
jvan mukthi nanda. not allowing me to enjoy the benefit nanda of vdnta.
Therefore ahakra is svaatrm; it is an enemy for jvan mukthi anubhava; nthi

anubhava; samatva anubhava. Very careful I am not using the word Brahma anubhava; I do
not accept Brahma anubhava; I am talking about Brahma jna phala anubhava; which is
enjoying peace, which is enjoying the abhaya. And I am not able to enjoy. Therefore
ahakra is atr.
But here we should remember, ahakra is atr, not in the total sense of the term because
for doing the duty, you have to invoke the ahakra. Even when a person is a guru, if he has
to duty towards his iya, what is the guru's duty, it is to teach; therefore guiding the iya;
even to play the role of that particular gurutvam, ahakra is be invoked. Therefore
ahakra is not totally atr; but when it becomes too prominent, it becomes atr.
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And therefore we have to say prominent ahakra, which is the atr. And such a atrfor
me, vicchidya, you have to destroy, destroy means you have to falsify at regular intervals.
Whenever a particular worry overwhelms; invoke that worry; and see the cause of that worry,
invariably it is connected to father-ahakra, or husband-ahakra, or wife-ahakra, or
mother-ahakra. A particular ahakra has become too real; therefore causing worry;
therefore go back to the height of tma and from tma-level when you see, the ahakra
becomes so insignificant; that the worry gets abhibhtm.
Do you remember the word abhibhtm, I said. abhibhtm means what: when a thing
becomes too insignificant, in the presence of something else, it is called abhibhava; what
example I had given; when the sun rises, the stars are very very in the sky, the sun does not
destroy the stars, but the stars become as though not existent; becomes too insignificant.
Similarly, ahakra will continue; and the problem will continue; but when you invoke your
higher-I; the ahakra and the problems will become too insignificant. That you do not
mind them. That is called taking in the stride. All these will be there; if it is life, prrabdha
will come; this will come; that will come; you would not get seriously disturbed by that. This
is called abhibhava. Sacita is destroyed, gami is destroyed; prrabhdasya abhibhava
bhavathi. Prrabhdam is not destroyed, but it will become insignificant for a jni. And that is
called vicchidya; making it insignificant; making it mithya; making it subdued.
By what; vijnaahsin; with the sharp sword of vijna; the vdantik teaching, because
vdantik teaching alone can make the ahakra smaller. It is like imagining the huge galaxy
and from the standpoint of the galaxy, when you look at the earth, what will happen; earth
will continue to be the same, but in the vision of that, the earth has become insignificant. In
the earth, a particular continent, particular state, particular village, particular street, particular
house, particular room; particular chair; and a particular particle; how important it is. dust
particle, disturbing the entire society. Everyone's eyes are disturbed. it disturbs everyone.
So therefore, the only method of making ahakra insignificant is vdnta. Any other field
you go, ahakra will be nourished. To serve the society, you will get the award, you will get
Padmasree, Padma bhuan, Bharath Rathna; the chest has come forward. I am so and so.
Anything else you do, ahakra is nourished. The only thing which will make ahakra
emanciated is vijna mahsi. So asi means sword. So with the sword of knowledge, and
here knowledge means nidhidhysanam. So with the sword of nidhidhysanam, may you cut
this ahakra kaakam.
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How, not vaguely; sphuam vicchidya. I should be convinced that ahakra is insignificant.
Not that guru says; Not that stra says. I should be able to see the worthlessness of
ahakra. and if I do that, what is the advantage. akarcry says, I am not going to get
anything if you obey my advice; if you follow my advice, the benefit is going to be for you,
and I am not going to get even a single challi-kaasu; I do not want anything in return, is a
pure advice given out of compassion.
Therefore akarcrya says, bhukv, you enjoy. And I am telling you because I am
enjoying. akarcrya saying. I am enjoying the tma smrjya sukha and I want you also
to enjoy, because you have come to my fold, therefore I am telling you. Therefore tma
smrjyasukhameans jvan mukthi anubhavam. bhukv enjoy. Yatham; yatham
means freely, there is no competitor; any other field you field you find that there are many
competitors; any field. If there is one field, where you need not be frightened of competitor,
Svmiji, when we came to this area, we had a bore well; and in 20 meter, 30 meter we used
to get meter. Now what happened. so many buildings have come; everyone is putting
borewell; how can I stop the water from going to that territory. Now all the waters are shared
by so many people, that we are not able to completely enjoy. Therefore every house comes
in the neighbourhood, I am worried. Competitor, including Bhagavn's water.
So Brahmnanda is one thing, which will not become lesser, a few more people are going
to share. And therefore yatham means without the fear of reduction of nanda; by
others' sharing; you enjoy.

|

||||
tat:'hamdrvinivartya vrtti
satyaktarga paramrthalbht |
t samssvtmasukhnubhty
prtman brahmai nirvikalpa ||308||
Tatha; so therefore and thereafter, paramrtha lbhath satyaktarga bhava; by owning

up the paramrtha; labhy means attainment; here there is no attainment of paramrtha
because I myself happen to be the paramrtha. Paramrtha means mka. Parama
pururta; two meaning; Paramrtha means the ultimate substance, Brahman. Arthaha
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means substance. The second meaning of artha is goal. Therefore para artha means
ultimate goal.
So whether you translate it as ultimate substance, or ultimate goal, both ways, paramrtha
means tma only. Ultimate goal means mka; and mka is nothing but I myself. And
paramrtha lbha means attainment of myself; and attainment of myself means owning my
higher nature. Paramrtha lbha, what is the benefit; satyakta rga; you drop all your
attachments; all your desires; all your expectations; ahakra leads to expectations.
I have expectation from people and even though I advice and say that I am telling this for
your own good only; but in the heart of hearts, we want our people to do something that we
like; even though we say for your own good only, but in the heart of heart, I also will be
happy only if you follow my advice.
But we expect them to follow the advice, because if they do not follow the advice, we are
going to be unhappy. And that is why the advice is not like advice, it becomes a
commandment. and it becomes trusty and it becomes enforcement; and the relationship
gets strained; everything happens because even though it is presented as for your own
benefit; in the heart of heart, I want that to happen. So therefore, no expectation means, my
advice is the most relaxed advice. I think this is the best thing for you. And you think pros
and con and ultimately you choose this course of action, and you hope to be happy; I wish
you all success. We do not say advice should not be given; we do not say correction cannot
be done; but what we say is we can do it as a suggestion; never as commandment.
What about children? Even children up to a particular age commandment is possible; and
thereafterwards the other day one girl is asking: Svmiji my mother is not permitting me to
do that. I think up to 18 I cannot do anything. Is it Svmiji. She says I will wait up to 18 and
once I become major I can do anything I like. Then I just for fun I asked, supposed they
refuse to give you money to follow, what would you do: Svmiji in the bank there is some
money in my name; I can claim it; children! So even legally, morally, even strically,
rjavat paja varni

daa varni dsavath;
prapt tu dase vare;
puthram mithravat crt.
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Once the child has become sixteen, puthra has become mithra. Your right to command is
gone. You command and you get into problem. That is because expectation. So suggestion,
plus expectation is equal to commandment; otherwise problem. So therefore akarcrya
says satyaktarga; drop all ideas of commandment, by dropping all the ideas of
expectation. When you are relaxed and give suggestion, chances are the other people will
take, because otherwise they often do; but you know, often they do, when they want their
children married; often the parents use the expression: somehow my duty will be over, so
that I can be relaxed. If that is said to Svmiji in private, it is OK; but in front of the children,
when this is said, what do the children conclude. The parents are interested in somehow
finishing of the duty. That means what: their action is governed by their benefit; and
therefore they are concerned whether they will be really serious about the completing their
duties. Somehow to finished it off; that is the thought. Therefore never use this expression;
you may have in the mind; does not matter; but never use that, because it will only create
doubt, especially in modern children, who are very very intelligent and independent thinking.
So therefore, I should never approach in terms of what I will get out of my advice or out of
my action. I should talk in terms what you will get if I do that. And that is my primary
concern and incidentally my duty is over. That is incidental. But my primary concern is you
should be settled and your future should be good; that is the thing. But there is a problem.
What is the problem. Expectation. Therefore satyaktarga; give up all expectations. And
ahaada kritim vinivarthya; turn your vrtti, vrtti means functioning or identification with
ahamd; ahakra, etc.; ahakra and mamakra; from ahamkra and mamakra, vrttim
vinivarthya; vrttim means over attention; over involvement; being carried away by aha
mama activities. May you not be immersed in aha-mama; may you not be submerged
drowned in aha-mama. Let it become incidental.
So samtyaktarga paramrthalbht; that is the advantage you will get; once aha-mama is
no more overwhelming, you have got lot of inner leisure; the mind finds a sudden peace.
t samsva. May you remain relaxed, when you are not engaged in duties. Now our time
is going; either in doing the duties or worrying about the duties; these two only are being
done by us. Either we do or I worry; there is no time for vdnta.
Now he says that now you will only do your duty; but you will not go on just dwelling on it.
therefore tushnim amaasva; may you remain relaxed. May you enjoy inner leisure.
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Daynanda Svmi gave a talk; activity and inner leisure. Activity will never disturb you. And
when you are relaxed, what occupies your mind; not aha worry and mama worry; but tma
sukhnubhty; remain relaxed, enjoying tma sukham, enjoying tma nanda; enjoying
pratvam. I am full; I am complete; I am contended as I am; I do not lack anything in life is
called tma nanda anubhava; pratva anubhava; relaxation.
May you enjoy prtmana, in the form of prtma; in the form of purntma means what;
limitless tma. May you remain relaxed, in what: Brahmani. May you remain in Brahman; that
means may your thoughts be centred on aha brahmsmi; aha prnsmi; aha
asagsmi; aha nityatripthsmi; aha nirvikrsmi; chidnanda rpa shivha,
shivha ; there are so many.
You can dwell on all these things. Nirvikalpa; Nirvikalpa means what; without any division;
subject-object division-less. So Nirvikalpa san tvam; so you have to supply grammatically,
you have to supply the subject tvam, because samssvtma is madhyama purua
ekavachanam; sam aas daathu, tmane pathi, lot madhyama purua, ka vachanam;
samssv; subject is tvam, Nirvikalpa is adjective to the subject tvam; so Nirvikalpa tvam;
prntmana Brahmani tmana sukhnubhty samssv is the anvaya.
Continuing

|

||||
samlakrtt:'pi mahnaha puna
vyullkhita sydyadi ctas kaam |
sajvya vikpaata karti
nabhasvat prvri vrid yath ||309||
akarcrya here points out that we have been functioning as ahakra for so long, that
we are addicted to ahakra and nidhidhysanam is nothing but deaddiction project, which
will take a long time because we have been drunk, ahakra-drunk, not for one year or two
years; not one decade or two decade, and not only throughout this janma, but even anadi
kla pravrutta.
Therefore even when I deliberately withdraw from ahakra, the ahakra vsana, the
tendency for re-addiction is there. During the process of de-addiction, the tendency for re-
addiction is always there. And therefore if we are not alert even for a moment, any particular
1267
worry is a particular ahakra. Any particular relationship you think of; is a particular
ahakra, employer-employee, etc. And when you initially think that ahakra, father-
husband-grandfather, that ahakra slightly comes, and if we are alert and immediately say;
that ahakra will have its prrabdha, I have got my own course of action plan; and
Bhagavn is there; whatever has to happen will happen; I will do my best; and I am ready to
face the consequentially; if you drop that; once you drop, it is fine.
If you do not drop, but go on thinking; this is called build-up. Thought build up is
nourishment of ahakra. A particular thought pattern, about grand-child, about son-in-law,
about daughter-in-law; about the neighbour, about the government or about the company;
go on building up the thought, that is inflating, each thought is like inflating the tube.
Pumping; like that; each thought inflates ahakra. And again that ahakra becomes so
strong, and naturally worry, fear, etc. also takes you over. And on the one side you say:
Svmiji vdnta I am thorough; but the other side, this problem also continues. Thus you
have got the peculiar situation; there is rain and shine; like that; one side knowledge would
be there; other-side extreme something serious; butterflies in the stomach; all those things
comes. Even they can be stopped or reduced, if you are able to spot and stop the thought
build up in the beginning.
So therefore he says: mahnaha puna vyullkhita syd; this powerful ahakra; mahn
aha; here the word aha means what: ahakra, which is very much there in vsana
rpam; rasavarjam rasopyasya; in the form of vsana like a person who has been de-addicted
but still there is a tendency to get back into addiction. That state; dry drunk;
So when that is there; mahn, the word mahn is not in the positive sense; here mahn
means the powerful ahakra, vyullkhita, when it is invoked, re-invoked by our thought
build-up, you on go on thinking of the future; what will happen in 2005; what is to be done
today is forgotten; what is going happen in 2005; 2010; you do not know whether you are
going to survive at all; but we go on building up castles; therefore vyullkhita means what;
reactivated; re-invoked; so vyullkhita san, mahn aha punaha, punaha means re; puna
vyullkhita; when it is is reactivated; sajvya; it comes to full life again; like Rakthabhijsura;
this ahakra is a great Rakthabhj. Have you heard, Rakthabhj means when that asura is
cut, destroyed with the sword, suppose a drop of blood falls down; from that another Raktha
bja comes. Ahakra is like that. When you are destroying one particular ahakra-based
thought, when that comes; out of that single thought, the full-fledged ahakra will be
reborn. If you have doubt try it. Do not try. You are already doing it.
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Therefore sajvya; it comes to life; samla krtt api; even though you have destroyed the
ahakra through knowledge, the vsana continues; ahakra-vsana continues. krtta
means what destroyed; samlam, along with root; uprooted. So even if ahakra is
uprooted, that powerful ahakra, when invoked through a worldly thought, will again
become full-fledged ahakra.
And how do you know that. vikpaata karti; it leads to thousands of mental
disturbances. atam means hundreds; vikpa means fluttering in the mind; rumblings of the
mind; disturbances in the mind; it creates; like what; an example is given; just as the wind
brings the rain bearing clouds together; and causes rain; just as the wind: nabasvn means
wind; and what is the job of the wind; all the rain bearing pieces of clouds; it has to bring
together; otherwise rain would not come. It has to bring the cloud together; and the cloud
should become sufficiently big and once it has become big, the rain condenses. In the same
way, pieces of ahakra will be all brought together by the wind of what; your invocation.
That thought build up is wind; and ahakra is the cloud and mental disturbances is the rain.
So you are drenched in worry; nabasvat prvri; prvri means rainy season. During summer
season, this will not happen. So summer season is jna nia. Once jna nia has come,
nothing can do anything. But if you are in the inbetween situation; I have got knowledge, but
it is still not well-rooted. During that intermediary period only, the problem. That is called the
rainy season. vridha means rain bearing clouds. yath, like.

|

||||
nigrhya atrraha:'vaka
kvacinna dy viaynucintay |
sa va sajvanahturasya
prakajambratarrivmbu ||310||
So up to this verse is the discussion of ahakra. As pointed the prominent ahakra is an

obstacle to nidhidhysanam and assimilation. Therefore ahakra must be kept subdued.
Now, here he says; what will invoke the ahakra.
So the topic is gradually being shifted, Until now, the focus was ahakra. Now the focus is
the cause of the invocation of ahakra, so that we can handle the cause, so that the
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ahakra will not be invoked. So he says; dwelling upon any worldly thing; more than
required. Nothing in the world should occupy the mind; beyond a limit. Nothing in the
world; it should occupy your mind, only to the necessary extent; not beyond that. That's why
Krishna said: sparn kritva, bahir bhyn, caksr caivantar druv. So this is a favourite verse
of Daynanda Svmiji.
Here I will give you just an aside point. Krishna tells, during meditation, keep the world
outside your mind. Then Svmiji asked the question. Why should Krishna give this advice.
World is outside only. Why should Krishna advice keep the world outside. Krishna advises
because even though the world is outside, we do not allow the world to be there, we are
carrying the whole world, and Svmiji beautifully says: When we are travelling in a bus or car,
for every one person, ten people are travelling without ticket. He is carrying the father, the
child, and Svmi will say, the mother in law will definitely occupy; all these people are there;
wherever we go; the whole family is travelling. So they are not at home; even when people
come to the camp; the application form, there are only 100s; but in every camp, there are
400-500; the only thing is that they do not require accommodation or food; that is why I am
saved. Everybody carries. How do I know. Night you look for the phone call booths; there is
a big queue. What happened. this happened to that person. Daily phone enquiry; or else
next class you cannot attend. That means what: they are all occupying the mind.
So therefore, the world, if it occupies your mind, beyond necessary time, giving scope for the
invocation of ahakra. Therefore akarcrya says here: viaya anucintya; by dwelling
upon or allowing the viaya; viaya means what: an external object to occupy your mind or
thinking of an external object, invokes ahakra.
Very careful. These are all the verses, which can mislead also. Here akarcrya does not
say, that you should give up your house and your employment and all of them, and you
should sit in a cave and carefully close your sense organs and then should not think of the
world at all. sit in nirvikalpaka samdhi permanently. This is not the advice.
So here the word is very important. Anu cintya; there is a difference between cint and
anucint; cint means you think to the extent required. Anu cint means what: repeatedly
and constantly thinking which is really speaking a worry. As somebody nicely said; in the
name of planning for the future, most of the time, we are worrying about the future. There is
a difference between planning and worrying. Planning is a deliberate action which requires a
particular duration of time only. And you can choose the time. I want to plan for a
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pilgrimage; it requires some time, some enquiry and you can say first I will go to this place
and that place, etc. It is a deliberate action; and it is done within a time limit. But worrying is
not deliberate, and it happens and does not have time limit. Worrying is not based on time.
Do you say: Svmiji between 7 and 8 am daily I will worry; No. If worrying is a deliberate
action that you do, try to fix up a time and worry from 7 to 7.30 and at 7.31 you should not
worry. Does it happen. No. Therefore most of the people in the name of planning, they are
worrying. We should know to separate planning and worrying. Planning makes you efficient;
worrying makes you deficient.
akarcrya is not against thinking of the world, as planning, but what he says is: anu cint;
worry; cint nstikila tm cint nstikila. It is a beautiful song by Sadaiva Brahmndra. So
viaya anucintya; by allowing the world to occupy your mind; and here the word viaya is
not confined to objects alone; it includes people. In fact, people is more powerful viaya.
And situations. So by repeatedly dwelling upon people, things and situations, that ahakra
is invoked, and therefore he says; viaya anucintya aha mah avaksa na dya.
Avaksa means scope; ahamah means what? For the ahakra. na deyaha; never give.
So never give scope for the rise of ahakra by dwelling upon the viays too much. Never
give scope for the rise of ahakra by allowing the world and family to occupy your mind
more than required. kyachit, means at any time on any day. Because ahakra is waiting;
the camel example. Camel enters the tent; soon the whole camel would be inside the tent.
And the people would have to go outside. You just allow the ahakra to enter your mind a
little bit, it will fully take over.
And how do you do that. nigrhya, nigrhya means what: by being alert and deliberate. By
channellising your thoughts; by watching your thoughts. By monitoring your thoughts is
called nigrihya. And why you should not allow ahakra, atro; because it is your athru.
And if you are not going to be alert, what will happen. Sayva asya sanjvana hetuh; sa va;
this mechanical thinking process alone is the cause of what you call rejuvenation;
resuscitation of ahakra; sanjvanam; again bringing back to life. So resuscitation or revival;
that is another word; revival of ahakra. Sanjvana hetuh; like what: praka jambra tarr
mbu iva; like a drying tree; jambra is a type of tree; jambra vrikam; which is prakiam
means what; drying and dying; and when it is dying; suppose you pour water; what will
happen; the dying tree will again come to life. Similarly the ahakra dying tree will be
revived by pouring which water; the mechanical thinking water; because most of our worries
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are mechanical; nobody need train; automatically that train of thoughts will continue. Ambu
means water.
Hari Om.
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106 verse 311 to 314

|

||||
samlakrtt:'pi mahnaha puna
vyullkhita sydyadi ctas kaam |
sajvya vikpaata karti
nabhasvat prvri vrid yath ||309||

|

||||
nigrhya atrraha:'vaka
kvacinna dy viaynucintay |
sa va sajvanahturasya
prakajambratarrivmbu ||310||
akarcrya is discussing the sdana of nidhidhysanam from various angles.

Nidhidhysanam can be defined in different ways. Until now he pointed out that
nidhidhysanam is leading such a way of life, in which ahakra is not invoked too much.
Ahakra is not allowed to dominate in one's life or even in one's mind. We have to use this
expression because ahakra cannot be totally avoided; because all transactions require
ahakra. Even if one takes to sanysa, ahakra cannot be avoided because the ahakra
is required to maintain sanysa dharma. Unless I am aware of the fact that I am a sanysi,
aware of vyavahrika fact that I am a sanysi, I cannot maintain sanysa dharma. And a
sanysi has to maintain sanysa dharma because lkha sagrahrtham, or yadyat ccrathi
sretah iti nyyna, he cannot, he should not violate. So what I want to say is: whatever be
the position in society, ahakra is required and therefore the job of a nidhidhyasaka is
allowing the ahakra to function; but not allowing it to dominate my life.
And this he talked about elaborately in the previous verses; up to 310 and now he is
approaching the same thing from a different angle. He is now analysing how ahakra gets
invoked. How does ahakra becomes dominant in life. It is a beautiful analysis of
psychology. Ahakra is the subject of the counter-part of the objective world. Object-
subject are interconnected, interrelated; one cannot exist without the other. That is why in
jgrath avastha, the subject is there, the object is also there. In svapna avastha also,
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pramtha-pramyam, abktha-bhgyam; this dvanda is there. Whereas in suupti when the

objective universe resolves, I as an individuality is also resolved in suupti; from this we come
to know that subject and object are mutually dependent. And therefore nourishing one of
the pair will automatically nourish the other. If abktha becomes stronger; bhgyam also
will also become stronger; vice-versa also. When the bhgyam is stronger, abktha also will
become stronger. When you are invoking or thinking of the son, the more you are invoking
the son, unknowingly you, the parent is invoked. You can never think of the son, without
invoking the counterpart of parent. Similarly, wife and husband; they are mutually
complimentary concepts.
And therefore akarcrya says: when my mind is obsessed with bhgya prapaja, when
my mind is obsessed with bhgya prapaja, the sense objects, the abktha will be invoked
strongly. And therefore he said, viaya anucint. Viaya means any external entity. It may be
an object, it may be a person; it may be a situation. We have to interact with them; but being
obsessed with that. Allowing that to hover in your mind all the time, you are making it more
and more powerful. dhyyat viaynpusa slka is kept in mind by akarcrya.
So when I look at the world, it is a padrta; and the more I dwell upon it, I see a connection
between the object and myself; and I develop either a dva towards the object or a rga
towards the object by repeatedly dwelling; and once I develop either rga or dva, it is
capable of giving me two-fold experiences; either happiness or unhappiness. That means
the object has invoked the abktha in me; or I have allowed the object to invoke the abktha
in me. And once abktha is invoked, the previous stage is akart, invocation of abktha is
invocation of akart, which is the invocation of ahakra, which is the invocation of samsri;
which brings tears and depression.
Wherever depression comes, tears come; metrological department also; when there is
depression what comes: rain. Similarly in your mind also, when there is depression, tears
come. Both in the macro level and micro level, law is there. Depression and water both come
together.
Therefore he said, even though you have carefully handled the ahakra in the vdnta
class; you are responsible for its invocation and therefore it will be revived like a tree; like a
dying and drying tree; which is revived by waters. And who is pouring the water. I am
pouring the water.
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How, viaya anucint. Therefore now the topic is what; viaya cintnam, as the cause of
ahakra revival. This is the topic. Viaya cintnam, being obsessed with the world, as the
cause of the revival of ahakra.
Next few verses are will be of the same topic. We will see that.
||||
dhtman sasthita va km
vilakaa kmayit katha syt |
at:'rthasandhnaparatvamva
bhdaprasakty bhavabandahtu ||311||
In this verse, akarcrya shows how world obsession invokes ahakra, which he has
indicated in the previous verse. Now he is clarifying, elucidating that idea. He says viaya
anucintnam leads to rga and kma, keeping the Gt verses in mind, dhyayato viayn
pusa, saga, saga is feeble kma. So kma in plant form is called saga;
Kma in tree form is called kma. So
| dhyyat viaynpusa
sagastpajyat |sagtsajyat kma; that means he becomes a kmi. And when he is
becoming a kmi; he is invoking what: the enjoyer of the sense-objects; that means he is
becoming a abktha; invocation of kmithvam is invocation of bhktrtvam. So viaya
cintnam has led to kma, kma has made me a kmi, and kmi is always a abktha.
Because is for what: for experiencing the sense objects and therefore kmi has to be an
experiencer and then akarcrya says: abktha has to be dha abhmni alone; because
pure tma cannot be a abktha.
So if I am invoking bhktrutvam, I have identified with my body-mind complex, because any

experience requires identification with the I. If I want to enjoy forms and colours; similarly
identification with other sense organs and mind. Therefore abktha means dha abhmna
vn. Indriya abhmna vn. Man abhmna vn. Which means that the vipartha bhvana has
been invoked, which is the obstacle.
Therefore he says: dhtman sasthita va km bhavathi. Brahmtmana samsthita kmi

naiva bhavathi. The one who abides in the knowledge Aha Brahmsmi can never be a kmi.
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On the other hand, prja hti yatha kman sarvn partha mangathaan, tmanva tmana
tua. So Brahatmana samsthita akmi, dehtmana samsthitha kmi bhavathi.
Dehtmana samsthitha means the one who is identified with the body.
And here body indicates; stla arra and skma arra; both of them. And vilakaa;
vilakaa means the other one. And who is the other one; Brahmtmana samsthita. The
one who is aware of his prna svarpam; asaga svarpam; nitya tripta svarpam. I do not
require the world to be full and complete. If I have this knowledge, I need not be. Why I need
not be, I will not be enamoured by anything. Appreciating is wonderful. When somebody
describes an experience, I just appreciate that. I look at a flower, I appreciate that; that is one
thing. But the moment I think that I need that object, I need the permanent possession of
the object to be full and complete, sasra has come.
As I said, as long as you say it is wonderful; no problem. You are in safe distance. Sliding
from that is the problem. 'It is wonderful' to 'it is worth having' to 'I want it' to 'without that I
cannot survive'. Complete booked, packed and sealed. Therefore wonderful vara sri.
Everything is the vibhoothi of the Lord. What is wrong in it; because I have not invoked
dependence in that appreciation. So to put in another language, an appreciation in which
dependence is invoked is sasra appreciation. An appreciation in which there is no
dependence invoked, while seeing it is Ok. I am leaving if you say, OK, or goes away, it is
wonderful. That is freedom.
And therefore akarcrya says: Vilakaana Brahmtmana samsthita katham

kmayithasyt. How can he crave for anything in life.
|
||- ||
There is no dependence on any factor. Atha; therefore, therefore means wherefore,

dehtmana samsthitatvam is sasra, brahmtnatva sasthititvam is mka and therefore
your aim should be what: to maintain brahmtnatva sasthiti.
And anything which will obstruct that brahmtmana sasthiti should be handled in the
beginning itself. Therefore he says: ata; therefore, artha sagnaparatvam va, bhava banda
htu. Therefore what is the problem which brings the bondage of sasra. Artha
sagnapara. Artha means what: the world of objects and people and situations is called
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artha; and sagna means being obsessed with them. Allowing them to occupy your mind
permanently. Wherever you go you carry them; the family members, your company, your
employees, your employers. So carrying them in your mind all the time, is artha anusandhna
phalatvam. So we are talking about obsession with the world; very careful. We are not saying
that we should not think about them at all. There must be sufficient thoughts to do my
duties towards the world. Otherwise you will think of nirvikalpa samdhi sitting all the time.
We never recommend nirvikalpaka samdhi. Our jvan mukthi is payan srvan spran, jihnan
anan gacchan, naiva kinchit karmiti; our jvan mukthi is living in the world; not
withdrawing.
What akarcrya is telling here is balanced interaction. Therefore arthasandhna

paratvam. That word is significant. sandhna means dwelling. Fixing, sandh means to
connect, to fix what: in what: fixing the mind on the world. And to what extent; paratvam. All
the time being obsessed with that is sandhna paratvam.
Then if at all you have to be obsessed, according to vdnta, it should be Brahma sandhna
paratvam. Brahmnusandhnam, akarcrya wrote a work. If at all you want to be
obsessed, be obsessed with your higher nature, which is ever free; which is ever secure, but
not the world and if I am going to be carried away, what will happen; Bava banda htu. That
is going to be the cause of banda. Bava means sasra. So it is the cause of samsric
bondage.
And how does it become the cause of sasra. By creating the duality of bkhru-bgya
relationship. Therefore he says: bhdaprasakty; by bringing in the division of abktha and
bhgyam and once the abktha-bhgyam relationship comes, there is a constant worry of
maintainting that relationship. Not allowing the object to be lost; insecurity problem.
So first I have to strike the relationship; then my next worry is to retain the relationship. First
yga problem; then kma problem. And it has gone to such an extent, that the discussion
in books are how to keep the husband-wife together; that has become a topic. Because
previously that was one relationship which was considered prrabdha; prrabdha means as
long as; I am not telling in the bad sense; OK; prrabdha means yvat jvam, just as you are
tied down to your body, spouse is considered to be like that. But now even that has become
a threat; and therefore many articles are on how to retain the spouse. What all to do. See!
Therefore the struggle to maintain the bhktru-bhgya sabanda itself becomes a pain.
Therefore he says bhda prasakty bhava banda htu.
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Continuing.
|
||||
kryapravardhandbjapravrddhi paridryat |
kryandbjanastasmtkrya nirdhayt ||312||
So previously he talked about viaya dhynam as the cause for the invocation of ahakra.
So viaya dhynam to abktha invocation; bktha invocation to akart invocation. I am using
the word invocation. I hope you are able to get the idea; it is a word which cannot be
replaced; invocation you can take it as revival or activation. Waking up the sleeping-
ahakra and nourishing it well is called invocation; just as the Lord's invocation. The Lord is
present all over. Now it is in avyaktha form. When you install the idol and chant dhyna slka
and say dhyaymi vhayai; then the dormant Lord has been activated; that means what:
you can worship the Lord in this place. That is called invocation. So there invocation is in the
positive sense, but here I am talking about the invocation of ahakra as a cause of
bondage. Invocation, waking up, making up it dominant.
So therefore, viaya anucintnam is one cause of invocation; and the second akarcrya
says is over activity. Getting immersed in vyavahr. Getting carried away by waves and
waves of activity, because activity means karthrutva invocation. When I think of the world,
bhkthruvam is involved, when I am thinking of activity, karthruthvam is involved; abktha is
also ahakra, akart is also ahakra; both are two facets of one and the same ahakra.
At the same time, akarcry is careful. We cannot avoid activity. In some sramas
activities may be more; in some sramas, activity may be less; srama means brahmacrya,
grhastha, vnaprastha, sanysa; activities cannot be avoided. akarcrya's aim is not to
destroy all the activities. akarcrya says domination of activity in life will again cause the
invocation of ahakra. Therefore activity also should be balanced. That means I should be
able to spend at least some time to remind me that ahakra is a va; and all the activities
are part of a big drama; which drama will go on and on, which is within the mya screen
alone; therefore it cannot be given more importance than it deserves. Not zero importance.
It should be given sufficient importance. But not over importance to make me forget my
higher nature. Playing a role is good as long as I do not forget the fact that it is only a role
that I am playing. If playing the role becomes so serious, that I forget my original nature, it
has become a problem.
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And therefore restrain your active life. Not stop; very careful. Restrain. To what extend. That
you have to decide. When does it go out of control. When does it cause obsession. When
does it cause sleepless nights. When does it require sleeping pills; when does it require anti-
depressants. If all these starts coming, if these things come, that means things are going out
of control. Go to Rikh and spend some days. You may think that here things will go
wrong or worse; but I tell you really speaking without you things will function better. You,
including Me; do not mistake; I will say, including US. So therefore do not think you are
maintaining the whole creation; like the lizard, they say the lizard which is on the ceiling has
got the idea that it is supporting the ceiling. I am holding it up. Gopuram thngum
bombaikal. Think that it is supporting; but we know the fact. Similarly do not think that you
are getting things going by your activities; No.
And therefore he says: krya pravardhand bjapravrddhi paridryat; he gives an example.

When a tree becomes bigger and bigger, expands and spreads more and more,
proportionately the root also becomes stronger and thicker and vaster.

|

||- ||
adhacrdhva prasrtstasya kh
guapravrddh viayapravl |
adhaca mlnyanusantatni
karmnubandhni manuyalk ||15- 2||
Where does it come. In the Bhagavat Gt! So the root becomes thicker and stronger; when
the trees spread more and more. Similarly, when the karma expands more and more,
kartrtvam root, the ahakra root also becomes thicker and thicker. That is why when they
want to uproot a tree; first they cut off the branches and all. Thereafter it is uprooted.
Similarly here also. Krya pravrthant. By becoming a workholic; krya pravrddhi. Here in
this first line, kryam means tree example; a product; here it represents a tree, because of the
expanse of the tree, bja pravriddhihi; bja stands for the root; pravriddhihi means it becomes
bigger and stronger.
Paridryate; it is seen fact; it is an experienced fact. Extending the same principle, krya
naat, bja na. When the kryam is destroyed, the tree is destroyed; the effect is
destroyed; the cause becomes weaker; the root becomes weaker; and it can be easily
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uprooted. So here the approach is different. Normally, what we say. You destroy the
kraam, kryam will go.
Now akarcrya says that the other thing is also true, when the kryam becomes weaker,
kraam can be easily uprooted. So cause and effect are mutually dependant. So the
concept given here is mutual dependence.
Therefore increase of ahakra, increases the activity; and increase of activity increases the
ahakra also. Both are connected. Because of Ahakra; karma; because of karma, more
ahakra. More ahakra, more karma; more karma, more ahakram. They are mutually
dependant. And therefore krya nth, bja na.
Tasmt: therefore, kryam nirdhayt; may you restrain the expanse of your activity. So do
not get lost in worldly vyavahr. Do not allow them to dominate your life. Do not allow
them to suppress the vdantik knowledge; you have very painfully gathered. painfully means
what spending time. Travelling, spending money. So let it not go waste and therefore let
vdnta give you the benefit.
Continuing
|
||||
vsanvrddhita krya kryavrddhy ca vsan |
vardhat sarvath pusa sasr na nivartat ||313||
So this mutual dependence between ahakra and karma is talked about here. Generally
ahakra is supposed to be the kraam; and karma is supposed to be the kryam, the
product. Here akarcry says vice-versa is also true.
When the karma increases, ahakra also fattens. And that is why to uproot ahakra, the
stra talks about the reduction of karma, even Krishana's advice of sarvadharmn
parithyajya. And according to stra, even the noble service activity, can fatten ahakra.
The only thing is that it will fatten noble ahakra. Ahakra both types; tmasic ahakra,
rjasic ahakra; stvic ahakra. When I do service, the ahakra can be: I have taught so
many people. I have got so many students. Thus ahakra can get. When somebody gets
more students, then there is a competition between this teacher and that teacher and it can
hurt me. Because in the relative field somebody can be better teacher; and he might have
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better number of following; again the same problem; what I am teaching. ahakra is
dangerous.
What is my worry; that teacher is teaching better; that ahakra is dangerous. I tell you: even
sanysa srama can cause ahakra; teacherhood, guruthvam status can cause ahakra.
Anything can cause ahakra; the only difference is: this ahakra is called stvik ahakra;
but sorrow is the same. Somebody said: I do not know whether it is true or not; in Saudi
Arabia, when a member from the King's family commits the mistake, and he is to be given
capital punishment, his head is cut with gold-sword. What; what will be the difference
between losing the head; with the iron sword and gold sword. No difference. Similarly, any
ahakra hurts.
And whenever I have hurt, I should begin to think whether I am nourishing the ego. And
therefore here akarcrya says: vsana vrddhita kryam; here vsana means ahakra
vsana vrddhita.
And here also an incidental point we have to note. Before a person comes to vdnta,
ahakra is known as ahakra. And because of his increased activity, ahakra is
nourished, we call it ahakra vrddi; whereas after the study of vdnta, and a person has
understood thoroughly also; and when he has got the ahakra during the activity; that is
called ahakra vsana. A terminological difference. When a jni is entertaining ahakra,
that ahakra is called ahakra vsana. When ajni has got ahakra, it is called
ahakra.
And akarcrya wants to say: just as ahakra of an ajni can cause sasra, the
ahakra vsana also of a jni can cause sasra if it is not careful in handling that. That is
the vkyam here. Ahakra vsana vrddhita. If it is allowed to dominate. I am a jni; I am
a sanysi. I have got so many iyas; and they do so many things to me and my name and
fame as Guru is spreading all over. Feeling nice, you know. That is called ahakra vsana of
a guru; vrddhita; when it is allowed to dominate, I begin to enjoy that status; and I even
want that status; subconsciously; and sometimes verbally I say I am not interested, but in my
heart of hearts, I have an euphoria, nice feelings, feeling good, if you feel, then ahakra
vrddhita kryam, kryam means vrddhi. The activities also will increase, because you want
to expand your name and fame.
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And here also athrupthi can be there; because somebody has got more expanded one.
Therefore krya vrddhi; karma vrddhi; vyavahr vrddhi. And the vice-versa also; krya
vrddhya ca vsana. And as the vyavahra increases, as the activities increases, if a person is
not careful and alert, ahakra can get fattened and nourished.
And remember, when akarcrya said this, it is not for us to judge other people. Therefore
suppose a particular Svmi or jni is very active, do not say therefore, he must have
stronger ahakra. The increase in activity has a tendency and the capacity to increase
ahakra. If I have to skill to increase the activity, without fattening the ahakra, well and
good; go ahead. But akarcrya is giving a warning. It is not that if you increase the
activity, ahakra will be invariably fattened; you cannot say that; this is the general rule. You
should be warned.
If you are able to keep the balance like fast driving and rash driving. You be a fast driver,
nothing wrong; but be careful, because the differentiating line between fast driving and rash
driving is very very thin. Slow driving is better; but if fast driving is required, be alert. Like
that, increase of activity may lead to fattening of ahakra, if you know how to handle it is
fine; but otherwise be warned.
That is the idea here. Krya vrddhi vsana; here vsana means ahakra vsana vardhat.
vardhat from the second line you have to connect to the first line.
And sarvath. Sarvath by all means. It will be either fattening of tmasic ahakra or rjasic
ahakra but in the case of jni, it will be the stvik ahakra. Never allow even the stvik
ahakra to dominate. Otherwise what will happen is: there will be lot of name and fame
which will I enjoy; the name and fame belongs to stvik ahakra; but you will find parallelly
there will be criticisms also. If there are so many people to glorify you, there are equal
number of people to criticise you also. Even Rma is not left; Krishna is not left;
akarcrya is not left; Gandhiji is not left; which indicates what.
Therefore if you enjoy the name and fame, when the apamna comes, you will be disturbed.
Because you valued mnam, apamnam will disturb. Therefore best way is what: mna apna
dau api tyjyatm. Never value mnam. Valuing mnam mnam means what: honour,
valuing mnam is digging my grave, because valuing mnam is allowing the apamnam to
disturb.
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That is why Gt says: mnpamnayor sthulya; it will necessary come; people will be
talking; that means; do not get carried away. Therefore sarvath; by all means the vrddhi
takes place and once ahakra rises and becomes stronger; sasraha na nivartat. Sasra
does not go away and the tragedy is I know vdnta and still I am a knowledgeable samsri.
Who wants that. Ignorant samsri is cheaper than knowledgeable-samsri. Pusa means
for the individual, for the jva.
continuing
|
||||
sasrabandavicchittyai tad dvaya pradahdyati |
vsanvrddhirtbhy cintay kriyay bahi ||314||
Therefore the conclusion is: ahakra is fattened because of two activities. One is obsession
with the world; viaya anucintnam; another is obsession with karma; karma niratatvam;
niratatvam, getting immersed; lost, carried away. So viaya anucintnam and vypra; or
kriya; both of them. akarcrya says the difference is kriya is expressed at the external
level; visible, tangible, bodily level; whereas viaya cintnam is at the internal level. These two
factors; the internal factor of obsession with the world and the external factor of getting
involved in activity. These two are responsible for the revival of ahakra vsana.
Therefore he says: tad dvaya pradahd yati; yati literally means sanysi; and here sanysi
indicates the one who is dedicated to: I have told you very often; sanysa srama is designed
for committed pursuit of vdnta. And therefore whoever has committed pursuit of vdnta,
that person is yati. Serious seeker it means. Therefore yati; a committed, a serious seeker.
tad dvaya pradahd yati; and therefore he should manage or conquer, literally pradah,
means burn; burn those two things; what are those two things, viaya anucintnam and krya
pra vrddhi; both of them; a serious seeker should manage; sasra banda vicchittyai; for
the sake of cutting the knot of sasra. If he is serious about enjoying the benefit of
vdnta, he should be serious about these two problems.
And that is explained in the second line. And why I am saying so; ytabhyam vsanam
vrddhi bhavathi. ytbhyam means through these two processes.
And what are the two causes; the internal cause of obsession with the world; the external
cause of involvement in indiscriminate activity; reckless activity. So ytabhyam cint
kriybhyam; vsana vrddhi; vsana means ahakra vsana vrddhi; the individuality is
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invoked. What vdnta says is: you are not an individual; then who are you: you are
Brahman in whom all the individuals rise and set. How can you choose to be an individual. I
am saying; you are water; you love to be a wave; what can I do; therefore if you love to be a
perishable wave, then I cannot help you. but I am telling you are the water in which all the
waves arise and fall. Then why are you too much bothered about the wavy status.
Therefore he says: cintya bahi kriyay. So cintya, which is internal; cintya means which is
viaya anucintnam, which is internal; antaha understood and kriyaya, through activity, which
is external. External means visible to others. Cintnam is not visible. He might be sitting
cross-legged within your room; but throughout the day, cintnam of everything except your
beauty. It is visible; other is invisible; cintya bahi kriyay; ytabhyam vsana vrddhi
bhavathi. Therefore restrain both of them.
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107. Verses 314 to 320
|
||||
vsanvrddhita krya kryavrddhy ca vsan |
vardhat sarvath pusa sasr na nivartat ||313||
|
||||
sasrabandavicchittyai tad dvaya pradahdyati |
vsanvrddhirtbhy cintay kriyay bahi ||314||
The topic of nidhidhysanam is being discussed from various angles and from all these
discussions, we have to understand one thing; and that is primarily nidhidyaanam is an alert
way of living only. Sitting nidhidhysanam is secondary only; compared to an alert living.
And alert living after vdantik learning is like rope walking because one has to handle the
strong ahakra and mamakra. One cannot totally neglect ahakra and mamakra
because, worldly transactions and performance of duty requires ahakra and mamakra;
because once the topic of duty comes, it is the duty related to me. If one is in grhastha
srama, duty is connected to wife and children and therefore performance of duty requires
the invocation of ahakra; I belong to this family; and this family belongs to and therefore
it is my duty to take care of that. Therefore the very duty requires ahakra and mamakra
invocation. At the same time, nidhidhysana means not allowing ahakra and mamakra
because nidhidhysanam is invoking vdnta and vdnta destroys ahakra and
mamakra. Because vdnta reveals the tma which does not have any relation at all;
asaghi aya purua.
,
,
na m mrtyuak na m jtibhda, pit naiva m naiva mt na janma |
na bandhurna mitra gururnaiva iya, cidnandarpa iv:'ha iv:'ham || 5||
Nidhidhysana means invocation of vdantik teaching; which means suppression of

ahakra and mamakra. Performance of duty means invocation of ahakra and
mamakra. Therefore how to handle both. If I invoke duty vdnta is suppressed; if I invoke
vdnta, duty cannot exist at all; because I have no wife, children, guru or iya; nothing.
And therefore it is a rope-walkng; because I have to invoke the ahakra and mamakra
sufficiently to perform the duty. and once I have invoked and done the duty, I should not
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allow the ahakra and mamakra to continuously remain in the mind; hover in the mind,
and it should not become too big to cause worry, tension and frustration.
Therefore before the performance of the duty also; after the performance of the duty also; I
should not allow ahakra and mamakra to be nourished by me. Exactly like a cinema
actor, identifies with the role intensely and does what he has to do and once that job is over;
he gets out of the role, in fact he is ready for the next movie. And this controlled invocation
of invocation of ahakra and mamakra is nidhidhysanam which is the toughest job.
Sitting for 15 minutes and chanting Nirva akam is very easy. Svmiji I do
nidhidhysanam; 10 minutes I sit; kada pida; manabuddhya.... cidnandarpa iv:'ha. 15
minutes sitting meditation does not make nidhidhysanam. Even if it is not done does not
matter, what is more important is careful and controlled invocation of ahakra.
And akarcrya discussed, when will the ahakra mamakra invocation go beyond
control. When will it go out of control? When will fast driving become rash driving.
Difference is very subtle.
akarcrya said that there are two things which can cause uncontrolled invocation of
ahakra. One is cinta; being obsessed with the world; any part of the world beyond a limit.
Allowing any part of the world, including family or factory or neighbourhood or anything to
remain in the mind too much. That is called viaya cint. And the second thing which can
cause the uncontrolled invocation of ahakra is getting carried away by activities or kriya,
karma. Workholism; being too much engaged in activity, without time for invoking the
teaching. Getting lost in vyavahr. We can say over vyavahr. So thus viaya cint and
kriya; these are the two things to be carefully taken care of and Viaya cint is inner cause,
and kriya is outer cause and therefore akarcrya gives the warning in verse No.314.
vsan vrddhir tbhy cintay kriyay bahi; antaha cintay and bahih kriya; antha cint
and bahikriya;
That is what in Bhaja Gvinda also akarcry says: vriddastvat cintsaktah; whereas
when bla and taruna; kriya is the invoker of ahakra and mamakra. As I grow old, I am
incapable of external vyavahra, and I compensate external vyavahra, by internally; why did
the son do like that; why did the grand child do that; why does this person do that; I just go
on. Kimahgum sduna karavam; kimahm ppam akaravamithi. Go on bringing everything
within the mind and worry about that; all the vdantik study goes to zero.
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An ordinary person worrying is understandable, because he did not have the benefit of
vdnta; but after vdantik study, if I lie down and worry, it is a greater tragedy; it is like
going hungry with food in front. And therefore, akarcrya said handle cint and kriya.
Continuing
|
||||
tbhy pravardhamn s st sasrtimtmana |
tray ca kaypya sarvvasthsu sarvad ||315||
|
||||
sarvatra sarvata sarvabrahmamtrvalkanai |
sadbhvavsandrhyttattraya layaanut ||316||
These two verses should be read together. tbhy pravardhamn; tbhy means chint,
kriybhym; because of obsession with the world and also obsession with activity; world
action obsession; obsession with constantly thinking about that only. That is called
obsession. Because of that, s pravardhamn, s means ahakra mamakra vsana;
because the more I think of the children; the more parent vsana is nourished. The more I
think of the grand children, the grand parent vsana is nourished. The more I think of the
possession, the ownership vsana is nourished. Thus every external object nourishes a
particular form of ahakra, because I am related to these objects. And therefore ahakra
pravardhamn, ahakra vsana pravardhamn; it grows. And what is wrong, if it grows;
he says, if it helps in performing my duty, it is wonderful; because that is required; but the
problem is when it is invoked more than required, samrutim sute; it only causes anxiety;
concern; worry; fear; depression; anger; jealousy; frustration; all kinds of sasra come. If any
of these come, we can understand ahakra and mamakra have been over-invoked. How
do you know when they are under check. If I am able to do my duty, I am not disturbed by
them, it means I have got balanced invocation.
Suppose I do not invoke ahakra mamakra at all; the other extreme, then I will become a
irresponsible person; I would not do, what is required in a particular condition. I should do
my duty; but at the same it should not be a burden for me. This is balanced controlled
invocation of ahakra.
And if it is not done, akarcrya warns samrutim st; st means it generates

Samrutim. Samrutim means mental problems. Psychological problems. For whom, not for
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the world; not for the children or grand children. So when I am over invoking ahakra, it is
not the children who are worried; I am the one who am worried. And therefore tmana;
tmana here is reflexive pronoun; not satcidnanda tma; it creates worry for myself. And
therefore what: do not invoke ahakra, mamakra vsana by these two causes.
Now the question is: if there is an over invocation of ahakra mamakra vsana; they are
not supposed to do that; by suppose it happens. Like sugar rises. What should I do; I am not
supposed to allow the sugar to go beyond the level; but suppose it increases what am I
supposed to do. Doctor will see; keep this tablet ready; whether it is sugar, pressure or chest
pain.
Like that, akarcrya says that you should have a tablet ready. And what is that tablet.
Invocation of vdntic teaching. When worry is assailing you, when relationships are
frustrating you; causing fear and tension; drop those things for some time, sit quietly, invoke
the teaching and see that all these things are incidental and mithya drama only. Invocation
of vdnta alone is the solution. akarcrya calls it sadvsana invocation. For ahavsana,
neutralising medicine is sadvsana. And what is that: he says traynam ca kaya upya; the
remedy, the solution for the neutralisation; kaya means what: neutralisation; destruction, of
trayanm, of all the three; all the three means what: viaya cint and kriya and ahakra
vsana which is nourished by these two. So vsana plus cint plus kriya. These three are
here called trayanm. Vsana, cint, kriynm. Kaya upya.
Remedy is what: so you have to look at the first line of the next verse, sarva brahma mtra
avalkanai. Only seeing Brahman as the truth of all these things. Brahma mtra avalkanai;
there is no world; there are no people, there are no houses, all these are nothing but nma
and rpa; these nma rpas are false; nma rpas are subject to change and therefore I
should not lean on those perishable nma rpa; I should lean on their contend, which is
Brahman.
So from wave dri you have to change to water dri. This dri partivarthanam, which
Krishna presents in the Gt as
|
||- ||
brahmrpaa brahma havirbrahmgnau brahma hutam |
brahmaiva tna gantavya brahmakarmasamdhin ||4- 24||
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By becoming Brahma karma samdhi. That is said here; Brahma mtra avalkanam;
avalkanam means what: perception, seeing or awareness. And Brahma mtra means
Brahman alone is there; nothing else is there other than nma rpa.
And this when should you do. sarvvasthsu. Under all circumstances. sarvada; at all times;
that is in the 315 second line; sarvvasthsu, sarvad at all times; sarvatra, in all places;
sarvata, by all means; Brahma mthra avalokhanai, remembering the screen you will make
the movie incapable of hurting you. Whenever movie hurts you; what I am supposed to do.
By seeing this screen, make the movie pith less and incapable of hurting you. This he calls
sad vsana.
And by this what will happen. Sadvsana bhvana drhy; once this sadvsana becomes
stronger, by long practice, by long alert life, it becomes spontaneous to you. This alone they
call sahaja samdhi. These are all mysterious words but what it conveys is what: I never
forget vdantik teaching. Whenever it is required, if it is available, I am in sahaja samdhi.
With regard to your house address you are in sahaja amadhi. You know what does it mean.
Whenever you want the address; you can without any effort, you are able to retrieve that
knowledge; any knowledge which is retrievable without your effort, is called nia; and if that
nia is there, with regard to Brahma jna, I am in sahaja samdhi alone.
And therefore sadbhvavsandrhy; sadbhva means Brahma bhva. So that

everything is Brahman. When such a bhvana becomes firm, tat traya laya anut. All
those three factors, vsana, cint and kriya are naturally controlled. Thereafter even if I have
more vyavahr no problem. I should reduce my vyavahr until I get into that nia. Like a
cyclist has to confine to the play ground, until he gets cycle nia. Not that he should
permanently drive only in the playground. Then what is the use of learning. Later he must be
able to come to Govindappan Naicker Street. Remember; thereafter also, whatever he does;
payan, srnvan, sprsan; jighnan; no problem. Therefore control of vyavahr is required until
nia; afterwards, whatever he does nothing happens. So during nidhidhysanam, one should
be alert. Therefore tat traya laya anut.
Continuing.
|
||||
kriyn bhavccintn:'smdvsankaya |
vsanprakay mka s jvanmuktiriyat ||317||
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So this alert lifestyle should continue until the nia comes. And therefore he defines this
spontaneity here; kriy n. By reducing the activities, at the time of nidhidyaanam. In fact,
the very sanysa srama is prescribed for the reduction of activity only. Even if a person does
not take to sanysa srama, in grhastha srama itself, if he has got controlled activity, Krishna
calls it kama.
|
||- ||
rurukrmunryga karma kraamucyat |
ygrhasya tasyaiva ama kraamucyat ||6- 3||
So the graph goes like this. Initially an active life; then reduction of activity; and commitment
to ravaa manana nidhidyaanam and this will lead to nia. And after gaining nia, even if
a person wants to again get into karma, what karma; not for his own sake; lka
sagrahrtham karma, even if that sanysi becomes violently active; travelling all over the
world, going from place to place; nothing will happen.
Therefore action, withdrawal, nia, and again you can get into activity. For the sake of the
world, it will not harm you. But that is not compulsory. One can but one need not. But that
sdhana time, initial activity and later withdrawal are compulsory. And after withdrawal and
nia, again getting into activity is optional.
And that is what kriy n; by reducing the activity; sarvadhrmn api parithyajya; having
withdrawn, cint na bhavathi. When the activities are reduced; worries are also reduced;
because more activity; more relationship with more number of people; more number of
things; more number of situation. And therefore all of them have to occupy your mind.
Therefore, larger the field of activity, bigger the scope for pre-occupation of the mind. And
therefore when kriy is reduced, cint is automatically reduced. When kriy and cint come
down, vsana kya bhavth. Ahakra, mamakra vsana also will be neutralised.
Neutralised to such an extent that they will not come again.
And vsana prakaya. Once I am confident, that ahakra and mamakra will not revive
again. Like certain diseases. Doctor says: the convalescence period is over; and the extra that
you have to take is also over; now you can be normal. But there is an intermediary stage;
disease is gone, but he cannot be normal; that is the nidhidhysana period. And
thereafterwards doctor says: eat anything, drink any water; not Madras; OK. nothing will
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happen. Your immunity is strong. So this person vsana prakaya; once he gets the vsana
prakaya; ahakra mamakra vsana prakaya; that alone is called jvan mukti.
And once he attains this, even if he is involved in vyavahr, it is always detached vyavahr.
Its success also does not affect him; its failure also does not affect him. He may be moving
with people intensely; their presence is also welcome; their absence is also very comfortable.
So
|
||- ||
Such a person can again get into activity; no harm or he wants to remain quiet; no harm.
Either way, he is free. So vsana prakaya va mka.
And sa; such a condition; such an internal immunity, immunity against worry; immunity
against anxiety; tension; that internal immunity is called jvan mukti; iyat. And therefore
until jvan mukthi comes, you have to learn to handle these three. Be careful about your
activity; be careful about your thinking; and be careful about the invocation of aha-mama
vsana. Do not allow it to go beyond control.
Continuing.

|
||||
sadvsansphrtivijrmbha sati
hyaau vilnpyahadivsan |
atiprakrpyaruaprabhy
vilyat sdhu yath tamisr ||318||
So in the following verses 318, 319 and 320, akarcry talks about developing vdnta
vsana to neutralise sasra vsana. Neutralisation of sasra vsana, which is otherwise
aha-mama vsana, by sadvsana, vdnta vsana; like they are thinking of flushing out the
coovam water with the help of the good or ocean water. Displacement method. Because if
the mind does not have anything higher to think, the mind will naturally think of what; all
these worldly things. Suppose you enjoy studying vdnta; writing notes; talking about it;
sharing with other people; that is you do not allow any dull moment. And you love,
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whatever you love; your mind will think of that only. Even if night, you are not getting sleep;
at that time you have two options; one is worrying about the family; another is dwelling
upon Vivkacmai. If I love dwelling on that; I am nourishing vdnta vsana.
akarcry says train your mind. It requires will power. It requires interest. Vdnta
cannot be a hobby; a hobby approach of vdnta cannot give you full benefit, you should be
serious about that. Therefore in three verses, akarcrya emphasises nourishment of
vdnta vsana. So he says: sadvsana sphrtivijrmbhaam. Sprti means the light; praka;
what type of praka; sad vsana praka. The light of Brahma vsana; vdnta vsana;
stra vsana; the strik teaching; strik example. That is why it is nice to learn at least
some vdantik slka s byheart. Even if you do not learn everything, some nice verses which
you can enjoy all the time, you just learn byheart. Why I am saying so is when you do not get
sleep you cannot take the book and switch on the lights, etc. because others will be
disturbed. So you may be liking to be free from sasra and in the process you create
sasra to others; you have no right to do that. Therefore you need not switch on the light,
you need not do anything; let this particular thought be in your mind. How nice it will be and
therefore he says: vdnta vsana sphrtivijrmbha, vijrmbhaam means what; nourishing;
growing, should take place. It is your hard work; guru cannot do that; gurus spend more time
in vdnta; who will benefit; guru will benefit and iya touches the Vivkacmai text only
on Monday, then you will get the benefit but you cannot expect the full benefit.
And therefore he says: nourish the vdantik thought, vijrmbha sati. Once the vdantik
thoughts occupy your mind; most of the time; not that you should not do your duty; always
remember, tsmat sarvu kls Krishna said: Ma anusmara ydhyaca. We are not
prescribing irresponsible life. Unnecessary worry should be replaced by vdantik thought.
And as I have often said, often in the name of planning for the future, we are only
successfully worrying about the future. Planning for the future does not require this much
time; whereas worrying about the future, any amount of time is not sufficient. Planning, you
do whatever is required to do; and thereafter let things take shape; you have to keep quiet.
Keep my fingers crossed. What is use of thinking; if this reply comes what to do; that reply
comes; what to do; etc. just go on worrying; no use at all. Therefore, mechanical thoughts
should be replaced by deliberate vdantik thoughts.
And vijrmbha sati, once that is said: what will happen. ahamdivsan hyasau viln.
Ahadi vsana; the other vsana; the asad vsana; what are they: ahakra, mamakra; and
the cint and kriy; all these four; unnecessary worry; unnecessary obsession; unnecessary
1292
activity; all of them, viln bhavathi. They no more occupy your mind to create worry. And
this Ahadi vsana can be compared to darkness. So darkness, anthakra.
So when the vdnta vsana light is switched on in the mind, sasra vsana darkness is
displaced. Like what: an example is given. Aruna prabhym; just as once the sun light comes
in the horizon; sun rises; aruna prabha means surydhaya praka; once the light of
sunlight spreads over the earth, tamisr sdhu vilyat. Tamisr means what: anthakra;
darkness. sdhu vilyat. Is totally dissolved. atiprakra api; atiprakra is an adjective of
tamisr. atiprakra means very intense, which means even though the darkness is very
intense, deep darkness; dense darkness, even that will go away; once the sun rises. In the
same way; even the worst worry, which you think, uneliminatable or eliminable, even that
worry cannot stand, if you switch on vdantik light.
Continuing.
||||
tamastamakryamanarthajla
na dryat satyudit din |
tath:'dvaynandarasnubhtau
naivsti bandh na ca dukhagandha ||319||
So the example of the previous slka is elaborated in this verse. din udit saty; dina
means srya; uditsaty; once the sun rises, tamah na dryat. Thereafter darkness is not at
all there. Darkness is gone. And not only darkness is gone; tama kryam api na dryat; the
consequence of darkness also is gone. What are the consequences of darkness. Imagine the
road light is not there and you are walking on Indian roads. So what is the kryam; you do
not the see the properly; you may hit against a wall and there may be a manhole and you
may fall into a fit or falling, hitting, hurting etc. are all the results of what; tama kryam; in
short, pain is the consequence of darkness. Hurting myself is the consequence of darkness.
Even at home when the power is not there; even though it is known place, we go on hitting,
and therefore tama kryam is anarthajla; anartham means pain. Hurt; jla means series.
Series of pain and hurt, which is the consequence of darkness, will not be there, once the
light has come; once the road light is there; I know where there is pit, where there is stone, I
can avoid.
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Similarly, in life also, vdnta says: it is a beautiful thing, life is like a journey; and why we are
hitting against people and suffering; hitting not physical hitting; every relationship causing
hurt is because of what: our whole life is covered in darkness. And what is the darkness; self-
ignorance is the darkness, because of which all our transactions are becoming painful. Just as
when I drive in darkness, the very driving is painful; life is painful, when I am leading the life
in the darkness of self-ignorance. Light up the road, driving is smooth; get self-knowledge;
any relationship you have, it will not cause problem. It will never hurt you.
Therefore din udit na dryat tath; in the same way, advaya nanda rasa anubhutau
satym; once a person gets the knowledge, anubhti, means jna, and the consequent
fulfilment, nanda rasa anubhti; anubhti means the experience or aparka jna of
nanda rasa; nanda rasa means fulfilment, nthi.
The word anubhti can be translated as experience, if it refers to jna phalam. Jna
phalam is a matter of experience. Brahman is not a matter of experience. So you should
know the difference. Brahman experience is not possible. But as a result of Brahman owning
up, the nthi that comes is a matter of experience. Therefore here nanda rasa anubhti
means, the experience of fulfilment, puratvam, which belongs advyaya Brahma.
Rasa anubhtu sathym; once that trpti comes, satisfaction comes, pratvam comes,
banda naiva asthi. Thereafterwards I do not have any bondage at all; because there is no
dependence, because I am tman va tmana tuta. Therefore the world cannot threaten
me; blackmail me. The whole life is blackmailing only. Therefore the world cannot blackmail
me; na banda; na cha dukhagandha. There is not even an iota of sorrow. There is no
sorrow. And therefore, what is the advice. akarcry advices:

|

||||
drya pratta pravilpayansan
sanmtramnandaghana vibhvayan |
samhita sanbahirantara v
kla nayth sati karmabandh ||320||
So what is the advice. During the time of nidhidhysanam, what should one do; Drya
pratta pravilpayansan; literally it means dissolve the experienced world. Dissolve the
experienced world or dissolve the world of experience. And the word dissolve is a technical
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word, which means see it as mithya. Mithyatva daranam is called dissolution. It is like
dissolving the pot into clay by knowing that there is no pot at all; other than clay. Pot has
got only a verbal existence; vcrambaam vikhar nmadeyam; there is no substance called
pot; this vision is called falsification of the world; reducing the world into nma rpa; making
the world non-substantial.
And once the world is made non-substantial; it loses its capacity to create either rga or
dva. That is what is called in English a paper tiger. There is an idiom; that person is a paper
tiger; means what: for look he is a tiger; but just as paper tiger cannot really frighten you,
because you know it is nothing but paper. Similarly, reduce the world into a paper tiger.
When there is paper tiger; you will admire its beauty. Well painted; beautifully painted; but it
does not create fear; you enjoy the tiger; it does not frighten. Similarly appreciate the glory
of Brahman; appreciate the varieties of nma rpa but do not give a hook to the world to
create either rga or dva. Attachment is also dangerous; hatred is also equally dangerous.
Never allow.
Therefore put the world in its place. When some people create problem; we have an English
idiom; put that man in his place. He is lifting his head too much; just make him sit in his
place. Similarly the world is creating too much of a problem; put the world in its place. That is
called pravilpaam.
And how do you do that; Sanmtra nanda ghanam Vibhvayan. By seeing the truth of the
world. Pot is understood as nma rpa; only when you recognise the clay. Until you
recognise the clay, pot is considered as a substance by itself; once clay is known, the inner
essence is known; the outer thing will become superficial. Similarly, the world can be made
mithya only by invoking the satyam Brahma.
Therefore he says: sanmthram nanda ghana vibhvayan. By dwelling upon; by invoking

the teaching of vibhvanam; repeated thinking is called vibhvanam. Repeated ravaam is
vibhvanam. Repeatedly listening to cassettes is vibhvanam. Writing notes is vibhvanam.
Trying to read your notes, is vibhvanam. Anything you do in which you invoke the teaching
is vibhvanam. Vibhvayan sanmtrayan means what: Brahman is pure existence; nanda
ghanam; which is pure nanda; sat cidnanda rpam Brahma Vibhvayan; and amahita
san. Abiding in that vision; means not forgetting that. So abiding in that vision, even when
you are involved in worldly transactions; never deviate from that. bahihai antharam va; both
within and without. Outside do not be carried away by activity; inside do not be carried away
1295
by thoughts. do not allow the thoughts to hurt you; do not allow the world to hurt you.
Therefore abiding in that vision; within and without; klam naytha; spend the rest of your
life. Karma bande sati; as long as the prrabdha karma is there, because the duration of life is
determined by what: prrabdha. So therefore, as long as the prrabdha wants to keep the
body going, you go ahead, but do not allow the world to disturb you.
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108. Verses 321 to 325

|

||||
drya pratta pravilpayansan
sanmtramnandaghana vibhvayan |
samhita sanbahirantara v
kla nayth sati karmabandh ||320||
As a part of nidhidyaanam, akarcrya is pointing out a nidhidhysaka should carefully

lead his life. It is not enough he studies the scriptures very well; it is not enough he spends
some time in sitting meditation; but more than these two, he should give extreme care to his
very way of life itself. And the very way of life consisting of his thought life as well as the life
of activity; with regard to the inner life and external life; inner life, meaning the thought life;
cint; viaya cint; and external life meaning kriya or activity. If he is not very careful about it;
then he may get obsessed with the world; the external world. If there is an obsession with
regard to external world, which includes the family; remember, for vdnta, even family is
external world; in fact, one's own body is external world only. If he allows such an obsession
that obsession will invoke and revive the ahakra mamakra vsana. And once the
ahakra mamakra vsana becomes stronger, then aha Brahmsmi knowledge is made
weaker. Brahma vsana is not formed. And if the knowledge is weaker; again his life will
become a life of sasra only. And therefore one should be aware of these three factors;
kriya, cint and vsana. So handling the kriyand cint is required, to handle the vsana.
And then akarcrya gives a positive exercise; to handle these three factors; and that
positive exercise is developing Brahma vsana; which he calls sadvsan sphrti. In verse
No.318; sadvsan sphrti; by dwelling upon the teaching, as repeatedly as possible; aha
Brahmsmi vsana or vrtti must be made stronger and stronger; then dehtma vsana will
become feebler and feebler. And again therefore stram va saraam. Satsaga va
saraam; because jnis are those people in whom the sadvsana is stronger.
And therefore association with them will induce the sad vsana in us also. And if we cannot
physically associate, at least we should mentally associate by being in their teaching. And
therefore he emphasises the nourishment of sadvsana in verse No.318, 319 and 320. Now
akarcrya is entering into another topic in the next verse.
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|
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pramd Brahmanihy na kartavya kadcana |
pramd mrtyurityha bhagavnbrahmaa suta ||321||
Now akarcrya is talking about carelessness, or negligence of a sdhaka as a serious

defect or obstacle. Either because of the lack of value for this advice or because of over
confidence, if a person is negligent with regard to nidhidhysanam, it can gradually bring
him back to the original sasra level. He will become as bad or even worse than an ajni.
And therefore let no vdantik be complacent. Let no vdantin be negligent; one should lead
an alert and careful life.
Dayananand Svmi uses the word: mechanical life is a threat to vdantik progress. Therefore
alert living means every response to my situation, either physical or verbal or even mental
response. I should be monitoring and it should be such that it should not nourish ahakra
mamakra vsana. Not to allow it to be nourished is the vdantik living. It is like maintaining
health.
And negligence is called pramda. pramda. The opposite of pramda or negligence is

avadhnam. akarcry in his Bhaja Gvinda mentions kuru avadhnaam maht
avadhnam. Spiritual life means non-mechanical life. Therefore avadhaanam kuru means be
alert and that too not ordinary alterness; maht avadhnam kuru; great alertness is required.
From that alone the word has come: Svadhn. In Hindi; I think in Tamil also we say:
Svadhnama p; Svadhnam. Imagine a person is driving a car in Badrninth route. It is
called death road. The very road is called death road; because it is so steep and very narrow
often and so dangerous and a person cannot say; I was careless only for a second; one
minute, one second you are careless you will reach the other Badrinth. Lord. So a driver
cannot afford to be negligent. Exactly like that.
Therefore they say Pramda is death of a spiritual seeker. Pramda is destruction of a

spiritual seeker. Pramda I am repeating; you should think of the Tamil meaning in this
context. In Tamil Pramdam means wonderful; how was the pyasam: Pramdam. In Tamil
Pramda is wonderful; in Sasrkt, Pramda means negligence.
And therefore about Pramda, akarcry wants to give a warning in a few following
verses.
1298
So he says: brahmanihy Pramda kadcana na kartavya. With regard to Brahma

nia; with regard to jna nia, with regard to nidhidhysana; or to put it in the latest
language, with regard to viaya cint and kriy, one should never be negligent. Pramda na
kartavya. And if you ask when should I be careful. At least in driving and all; in certain
places only they put Svadhan. Other places you can be loose. Not only that, they give even
what is that rumblers, or what is that: speed breakers, or car breakers; breakers they put.
akarcrya says with regard to spiritual sdhana, kadcana na kartavya. Throughout the
waking hours, one should be alert. kartavya kadcana. If I am careless, what will happen.
akarcry says: pramd mrtyurityha. Pramda itself is destruction of the spiritual
seeker. Pramda means mrtyu; kraam thappinaal maraam; that he is saying here.
Pramda is mrtyu. And akarcrya says that this is not my opinion; this is the teaching of
Sanatjut, who is one of the great sons of Brahma, who is one of the Sanakdhi i. So
Brhmaaha suta; Brahmji's Putrah, Bhagvan, you have to supply, Sanatjut. And there is
a famous vdantik work attributed to Sanatjut, which is called Sanatsujtyam, for which
akarcry's commentary is also there. And in that Sanatsujtyam, the teacher warns
pramda means death.
And of course here death is not the physical death that is talked about, the death is spiritual
death. Spiritual destruction is the idea. The same is going to be elaborated in the following
verses also.
|
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na pramddanarth:'ny jnina svasvarpata |
tat mhastat:'hadhstat bandastat vyath ||322||
Pramda anya anartha nsti. There is no danger for a spiritual seeker other than
negligence. There is no threat for a spiritual seeker other than the threat from negligence. So
pramdt anya anartha; anartha means danger, evil, threat, enemy; any word you can
use. Anya. Negligence with regard to what: svasvarpatah; negligence with regard to
remaining in his own nature. Svarpa nihata; jna nihata. Negligence with regard to
jna nia.
The idea conveyed is this. In the vdantik classes, I as the ski caitanya is taught; in all the
transactions I am invoking my ahakra personality. Therefore there is a constant
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contradiction. In the class I am ski caitanya; outside during transactions, I am ahakra;

which is original and which is vesha; that I should remember all the time.
In the initial stages of vdnta, my general idea is ahakra is my original nature; during the
class we are putting the vesham; aha brahmsmi. So aha brahmsmi as vesham; aha
father-asmi; mother-asmi; wife-asmi; husband-asmi as the original we have taken.
Now the idea is the whole thing should be reversed and that reversal process is
nidhidhysanam. Until that reversal is complete, that all my worldly roles are only vesham;
that should be deep in my mind, until that time, one should be careful. And negligence with
regard to this reversal is pramda. Therefore svasvarpata pramda; slipping from the
higher nature and falling into ahakra nature; this fall is the biggest fall for a vdantik
student. Falling from tma svarpam to ahakra svarpam is the worst fall that can
happen.
And how do I know whether I have fallen or not. Whether I am in charge and control, or
whether I have fallen, whether I have deliberately come down, or whether I have fallen down;
how do I know. When Bhagavn comes down, it is called avathra; when a jva comes down,
it is called pathanam; in both what is common; coming down is common.
Then what is the difference between avathram and pathanam? What is the difference
between descending and falling. Descending is a deliberate process with control; falling is a
happening in which I have no control. So during my day-to-day transactions, have I
descended to ahakra or have I fallen down to ahakra level; how do I know. If I have
consciously descended down; I am in charge of life; rga will not afflict me; dva will not
afflict me; kma krdha, lobha mha, no violent emotions will assail me; torment me;
frustrate me. Any time I am a slave of a violent emotion; that is the red light burning and the
stra is telling you; instead of descending down to ahakra, you have fallen. And therefore
better go to the green room; better remind; better tell where you are; see where you are;
that is the clue: sasric emotions is the clue.
And therefore he says slipping from tma svarpam to ahakra svarpam is the worst
enemy of a vdantik student and once he slips down to ahakra level, then what all will
happen. Or once he gives into negligence, once there is negligence, what all stages will
happen. That is said here.
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Tata mha; So from pramdha, what happens immediately is mha. mha means
delusion or confusion. With regard to what: whether I am ahakra or tma. In the class, I
am very sure, I am only tma; not ahakra; so sure and I can even communicate it to the
others and once there is negligence, what is the next falling down; a small wavering or
doubt, whether I am tma in the vesha of ahakra, or whether I am ahakra in the vesha
of tma; doubt will come.
Then what is the next fall. Tata ahadh. From doubt, I come to the conclusion. What
conclusion; wrong conclusion; because of the continuous negligence. Once the doubt comes
itself I should be alert, I should remind stra and come back to tma. But if my negligence
is continued, from doubt, I will come to the conclusion; what is the conclusion; wrong
conclusion. And what is that: tata ahadh. I am ahakra only. That is, my individuality has
overwhelmed me. That is called ahadh. I-the-father has become dominant. No more
vesha. I-the-husband has become dominant. In fact, husbandhood has possessed me. Wife-
hood has possessed me. That is possession.
Then what is the next fall. Each one is falling down. Pramda, mha, ahakra, ahadh
means ahakra, then tata banda. Then comes inevitable bondage. All negative emotions;
anxiety; tension; fear, frustration; all these possess me and I try to repeat; just verbally I try to
repeat; cidnanda rpaha shivha shivha ; it would not work; you have to nip in the
bud itself. Once the emotion has taken over, vdnta would not work.
Before it comes to strong emotional level, I have to see in the beginning itself, as Svmiji
beautifully says: any violent emotion is not a sudden happening; it is a thought build up. Any
violent emotion is a thought build up. The first thought I have been negligent; then it has
become little bit more stronger; I have neglected; and allowed it, like the Corporation allows
the pavement encroachment and get into problems. Can't they do anything in the beginning
itself. No. Then there is a writ, they go to court; that there is a temple or church in the middle
of the road; and we have got a funny Constitution that once it has been installed, you
cannot remove it. It is there in the temple. Here it is sasra.
Therefore he says: tat sasra; you will be a slave of emotions. You will be a slave of
emotions; emotional slavery is called banda.
And then what is the next stage. tat vyath. And all the emotions will uniformly lead to pain
alone. Dukha alone; anger also leads to dukha; fear also leads to dukha;
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attachment also leads to dukha. Anxiety also leads to dukha. vyath means pain. Just
like diseases may be of varieties, but what is common factor in all diseases: dukha.
Whether it is kidney disease or brain disease, or whatever be the type of disease. Physical
pain is common factor. Similarly all violent emotions will lead to only one problem; that is
called sorrow. Therefore vyadhaa. And for this fall, what is the beginning. pramda. So
pramda, mha, ahakra, banda, dukha; this is the five runged ladder through
which we fall down.
|
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viaybhimukha drv vidvamapi vismrti |
vikpayati dhdairy jramiva priyam ||323||
akarcrya wants to give further mechanism with regard to pramdha causing problem.
How pramdha works. He says: viaybhimukha drv; as long as a person is alive, he has
to face the world. Unfortunately, we cannot avoid the perception of the world and because
of our prrabdha karma, we have to face different situations that akarcrya calls viaya.
Viaya means antma prapaja.
And antma prapaja includes people, objects and situations. So the first stage is
viaybhimukha drv. This jni is facing the antma prapaja. Vidvn; akarcry
uses the word Vidvn, to indicate what: this person has jna alright, but he has not got
jna nia. A jni is liable to fall into sasra again; a jna nia alone will never fall. This
is the difference. A jni has saved himself from the ocean of sasra; but jni may fall; but
jna ni will never fall. And therefore a jni cannot be complacent until he becomes
jna nia.
And if you remind our previous teaching, ravaam and mananam will make me only a jni.
Only nidhidhysanam will make me a jna nia. Therefore let us imagine a person who has
done ravaam and mananam well. Therefore he is a jni; but he has not become a jna
nia. What is the problem. akarcrya wants to say: he is liable to fall, if he is negligent.
Pramda problem is there. Therefore he says: viaya abhimukha drv. Let us suppose a
jni is facing the world.
Then what will happen. Vismrtihi vidvsa api vikpayati. Because of the powerful nature
of antma, the jni is liable to forget the teaching for a moment. The possibilities are very
1302
very high. Because of the powerful antma; when I am looking at a star it may not happen.
But when I look at a car, it may happen. Or when I look at a cinema star, it may happen.
So certain aspects of antma can be so powerful and I might have certain weakness in my
character also; and because of that, temporary forgetfulness can happen. So Vismrti
bhavathi. Vismrti can happen for whom; not for jna niaa; but for jni. OK.
What is wrong with that. That Vismrti is pramda. And what will that do; vikpayati. That
temporary forgetfulness disturbs the mind of even a jni. That temporary forgetfulness, if
he is negligent, can disturb the mind of even a jni. Disturbing in the form of creating
emotions beyond his control. Uncontrollable, unmanageable emotions is called vikpa.
We do not criticise emotions; we criticise only uncontrollable emotions. Emotions are part of
life. There is no life without emotions. Jni also has emotions. Jna nia also has emotions.
The difference being jna nia does not allow any emotions to overpower him. That is the
idea here. But in this case, vikpayati. It violently makes the mind turbulent, dhdair means
samsric emotions. Powerful rga, powerful dva; powerful krda; powerful jealousy; all
these are dhda; diseases of the mind. And he gives an example. y jramiva priyam.
Just as a woman disturbs an immoral man. Just as a woman disturbs the mind of an immoral
man; a careless man, who does not have the appropriate value and attitude towards a
women. Such a person is called jram priyam. Jra means a person who does not have an
appropriate attitude towards woman. A man who does not have an appropriate attitude,
with regard to women and a priyam means a person who is susceptible to attachment. So a
man of attachment, who does not have an appropriate attitude; how such a man will be
disturbed by any woman in the world. Similarly, any object in the world will disturb the mind
of even a jni, if he does not have an appropriate attitude towards the world.
In the example, akarcrya is talking about the inappropriate attitude towards woman;
but in the case of a jni, akarcrya is talking about the inappropriate attitude towards
the world. And what is the inappropriate atttitude. Giving reality to the world is the worst
enough appropriate attitude.
m kuru dhana jana yauvana garva

harati nimtkla sarvam |
mymayamidamakhila hitv var budhv
brahmapada tva pravia viditv ||11||
If that is not there, vdnta based attitude is not there, it is inappropriate.
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Once the inappropriate attitude comes, the world is capable of disturbing me; exactly like as
a woman is capable of disturbing me, if I do not have a proper attitude. That is the
significance of the example. y means woman; jra means a person, a man who has
inappropriate attitude.
continuing.
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||||
yathpakra aivla kaamtra na tihati |
vrti tath my prja vpi parmukham ||324||
So here akarcrya says no doubt the jna born out of ravaam and mananam will
eliminate ignorance; ahakra vsana; both of them, it will eliminate; but the problem is it
will not totally eliminate, because of the power of ignorance and the vsanas. He uses the
word mya instead of ignorance. So mya and the ahakra vsana are so powerful that
even if you eliminate them, they tend to come once again.
So just like he had given an example before, certain trees you think that you have destroyed
the tree. And you can see even the trunk and branches dried up. And you think that it has
gone. But after some time, after a rain, you find that from the dryest branch, green leaves
appearing. Some of the diseases like cancer also. They say it is completely gone. And this
person is regularly checking up also. And sometimes after 10 years/15 years, one cell was
there and this gradually multiplied and it came.
Exactly like that, this ahakra vsana can raise its hood at any time again. And
akarcrya gives another example, it is like the moss on the lake or pond. When the moss
is covering the pond, the water you could not see your face, therefore for seeing the face,
you removed the moss. You did not remove, that is the mistake. You just pushed the moss
aside, pi; that top green layer. And after pushing it aside, you think you have removed; but
when you remove the hand, what happens. The moss again comes back.
Now you do not know whether you have temporarily removed or permanently removed.
Pushing aside, you may think you have permanently removed; but when you take the hand
off, it comes again.
1304
Similarly, when you are in vdnta, in touch with the stra, people say that: Svmiji I think
that during the vacation I got converted again as a samsri; I feel that. So therefore you find
as long as the satsaga, the classes, everything continues, things appear to be fine, and even
there is a confidence; but once you leave this for sometime, it looks as though the whole
thing has come again.
And it is indicative of what; I have not totally removed the vsanas. And akarcrya wants
to say that total removal requires long nidhidhysanam. Total removal requires long
nidhidhysanam, for majority of people. And therefore he says: kaa mthram apakriam
aivla; the moss which has been temporarily pushed aside; kaamtra, for a moment,
apakriam, pushed aside; na thiathi, does not remain in its place; na thiathi, does not
remain in its place; but what does it do; vrti; once again it comes back its original place.
And what is the proof, you cannot look at your face, because the water has been covered.
You are no more able to look at your face. Similarly how do you know that the ahakra-
mamakra aivla moss has come to your life, you find the peace of mind gradually going
away, which comes from tma svarpam, which comes from vdnta; that vdantik peace
which you enjoyed gradually recede. And all the old problems seems to come again and
therefore vrti; the moss covers again.
Tath, in the same way, mya, so similarly the powerful mya; that is how they give the
example of Jada Bharatha and all; his vairgya and commitment was so thorough; that he
gave up his kingdom and he went to the forest and he was fully involved in Bhagavn. And
then he saw a dear you know. The baby dear, the orphaned dear, and the dear become dear
to him. That is why it is called dear. And that is also wonderful because a jni does not
mean that he should have so much vairgyam that he neglects the dear; no. He can certainly
bring up the dear; nothing wrong. But he should remember that it should be limited. Once
he has taken care to some extent, then he should have left. But he started a new meditation;
what is the meditation, in Bhagavatham you have to read the description: Payan, Srnvan,
spran; that words are not said there; but I am saying that; he was doing varieties of
activities; only one object was hovering in mind; no more God; God is replaced by dear. That
even at the time of death, he was worried, who will take care of the dear. And ended up as
what: a dear in the next janma.
So these are all the stories to indicate one should be alert. Therefore he akarcrya says:
prjm api mya vrti; mya, the powerful mya, that is the ahakra mamakra vsana,
mya here represents ahakra mamakra vsana, which is born of ignorance, prjm api
1305
vrti; vrti, you have to supply; blinded or blinds even an enlightened person. Prjm
who has done ravaam and mananam. But what is the mistake he did; parnmukha, who
has temporarily become, extrovert that is obsessed with antma. This antma obsession is
called parnmukatvam; bahirmukatvam. Giving more reality than it deserves. The world
deserves a certain degree of reality; that is why I said I have to do my duty, and to perform
the duty to the extent reality has to be given, that has to be given. If somebody is sick, you
do not say sickness is mithya, therefore suffer. You do not have to say like that. When
somebody is sick, you can certainly go to the doctor, you can give medicine, you can do
susrua; everything is fine; but if it overpowers that is the problem. This is the akarcry's
warning.
continuing

|

||||
lakyacyuta cdyadi cittamad
bahirmukha sannipatttatastata |
pramdata pracyutaklikanduka
spnapaktau patit yath tath ||325||
So repeats the same idea in a different form. akarcrya deliberately repeats this; because
he feels that it has to go to the mind of every serious seeker because it is guru's
responsibility to warn the disciple. Therefore he says: cittamad lakyacyuta cd; if the
mind trails away from the goal, even for a moment, what is the goal, jna nia is the goal;
jvan mukthi is the immediate goal; from that goal of jna nia; cittam, the mind, cyuta
means what: strayed away; if the mind strays away, even a weebit from the goal, it is like the
railway track, when it has two - bifurcated; one to Delhi and another to Calcutta; in the
beginning stages, the distance between the tracks is only one inch; or half a centimeter; but
gradually increases and by the time we go to the destination, one is eastern tip and another
is northern tip. Similarly when I slip away, the initial slip appears to be so negligent that we
neglect it. That is what ad, alpa iti artha; alpa api cyuta; suppose it deviates; cyuta
can also mean deviates from the goal.
Then what will happen. Tatha bahir mukha sannipat; then some other things will become
more important. Because once the original goal is neglected, some other antma goal will
preoccupy your mind; because mind should have some goal. If you drop a good goal; some
other goal would occupy. So that obsession with other goals is called bahirmukhatvam. So
1306
the mind will become antma nia. If tma nia is dropped, the mind will become antma
niaha; bahirmukha.
And it will be like what. An example is given. klikanduka pramdata pracyuta; suppose a
ball is dropped from the hand because of negligence and you are on the top of a staircase,
you are on the top of the staircase, you have carefully come to the top with the ball, ball
means the mind, and what did you do; you were just playing with the ball and because of
carelessness, the ball was dropped. Immediately it falls near your feet; then it goes next step;
next step, next step, next step; and then because the pull of gravitation, the ball will stop
only after reaching down.
So pramdata; pramdata, because of carelessness, pracyuta, dropped, klikanduka means

a ball used for game; a ball; kli means play, kanduka means play, viayttu pandu; dropped
where; spnapaktau; spnapakta, the flight of staircase, patit dropped, fallen, yath;
just as it continuously falls, until it reaches the bottommost part.
Similarly the mind also falls further and I am negligent and falls further and falls further and
it has fallen to such an extent, that it becomes almost impossible to retrieve the mind.
Therefore be careful in the beginning. More ....
Hari Om.
1307
109. Verses 326 to 328

|

||||
lakyacyuta cdyadi cittamad
bahirmukha sannipatttatastata |
pramdata pracyutaklikanduka
spnapaktau patit yath tath ||325||
akarcrya is presenting the topic of sdhana of nidhidhysana from various angles and
here he points out that nidhidhysanam is nothing but keeping the ahakra mamakra
vsana in a subdued form. akarcry does not talk about eradication of aha and
mama, because vyavahr requires a little bit of aha and mama. For the maintenance of the
physical body, the dha ytra mtram, a jni must know that this body is different from all
other bodies; for snna, pna, anna hra etc. sarre aha abhmna is required and is
present. And with regard to a few possessions and relations like iya guru etc., otherwise he
will not know who is his guru and who is his iya and he will start doing namaskra to his
iya and will expect namaskra from his guru. So to avoid all these confusions, minimum
mamakra is also required. And if that jni happens to be a grhastha jni, then certainly he
should not have confusion with regard to his children, and neighbour's children, etc.
Therefore vyavahrrtham, aha-mama are required; but they should not become too
prominent to harass me. And this is what I say keeping aha mama in subdued condition.
And to keep the aha mama vsana in subdued condition, akarcrya suggested two
important methods; one is keeping the viaya cint also in subdued form. Viaya cint means
obsession with the world. which includes family; which includes the company in which you
work; which includes your money balance; so with regard to all these things, sufficient
thoughts must be given but they should not occupy the mind and therefore viaya cint also
should be subdued.
And the next suggestion he gave is kriy; kriy means worldly activities, which are all again
viaya oriented. Either in the form of viay pravrtti or viayth nivrtti; pravrtti and nivrtti
activities also make your mind obsessed with that particular object. In one dva is the cause;
I think of that object and nourish my hatred; in the other pravrtti, I think of the object and
nourish the attachment. So pravrtti and nivrtti are based on viaya rga and dva. Therefore
1308
pravrtti and nivrtti nourish viaya rga and viaya dva. And to nourish the viaya rga and
dva; I am nourishing satyatva buddhi in them, because I cannot have rga-dva without
entertaining satyatva buddhi. And therefore over-activity also can create or nourish aha-
mama vsana. And therefore what is nidhidhysanam; keeping these three factors subdued;
activity, thought of the world and aha-mama vsana. So this is called vsana kaya or
vsana control.
And then akarcrya points out that this sdana should not be taken lightly. A person
cannot be complacent with regard to this, if a person is negligent with regard to sdana,
whatever he has studied may go away; may go away means what: will be as though
destroyed. In fact, it will lead to spiritual destruction. And therefore negligence with regard
to nidhidhysanam is spiritual destruction.
And akarcrya quoted the Sanatsujtiyam: Pramdo vai Mrtyu; Pramda means what:
negligence. Mrtyu means spiritual fall. Often many people become yga brats only
because of the negligence with regard to nidhidyaanam. They have done sufficient
ravaam. And because of their intelligence, mananam is also good; but because of over
confidence, they neglected the nidhidhysanam aspect and ended up yga braa; the only
thing is: mka is postponed by one more janma; that is all; whether you think it as a great
thing or a small thing.
And therefore akarcrya says: do not be negligent with regard to nidhidhysanam and
then points out that this spiritual fall is not a sudden fall that you recognise. If it is a sudden
fall at least you may recognise but the gradual poisoning through smoking, smokers do not
know the seriousness of the problem; because not that by one cigarette they die; it is a
gradual poisoning of the system. Or like drinking which is gradual toxification of the system.
Similarly negligence also will not suddenly destroy; it will be a gradual fall.
And to indicate this gradual fall, he gives the example of a ball in the hand, which I did not
carefully hold and because of the negligence, the ball slips from my hand; ball is like mka;
the mka which was in your hand, did not reach your mouth.
So the mka ball which is in my hand for my anubhava got slipped, because of my
negligence and just as the ball gradually falls. on a flight of steps. spnata
pracyutaklikanduka; spna paktau patit yath tath; spna panthi means a flight of
steps. How is time, the gravitational force increases and the next step it falls and before I
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could recognise further down, further down, further down; where will it stop. It will go to the
rock bottom, from where it cannot go further down. In the same way, a careless jni can fall
and therefore until one becomes jna nia; when he is incapable of falling. Until that time,
better be warned. Svadhan, you know; the road they put. Up to this we saw in the last
class.
continuing.
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viayvviaccta sakalpayati tadgun |
samyaksakalpantkma kmtpusa pravartanam ||326||
In the previous verse akarcrya talked about the gradual fall by giving the example of a
ball slipped down on a flight of steps. That is the example. Now he comes to this spiritual fall
of the sdhaka. In the example you know, what is the each step. If there are five steps on the
ladder, you know that from fifth one, it will fall down to the fourth, the third, the second and
the first; but in the spiritual field, how does the gradual fall happen.
What are the stages into which a person will fall, so that we will know what is happening. The
mechanism and to convey this idea; akarcrya is taking the help of the Bhagavad Gt
where the spiritual fall of a sdhaka is beautifully depicted.
|
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So akarcrya borrows from the Bhagavad Gt, with slight modifications here and there.
In all of them, what is the first stage. viaya cint. In Krishna's language, it is viaya dhynam.
He also does dhynam, but the only problem is what: the object of dhynam is not tma but
antma. Therefore the first stage is viayv viaccta.
Here also we should be careful. akarcrya does not say you should not think of the
world at all; No. It is not possible, because you have to think of the family, you have got the
spouse or children, if you are a grhastha; if you are sanysi also, there are a few little thing,
1310
there might an srama, and there would be few iyas; and viayas are there; we cannot
avoid thinking. akarcrya is not against thinking; but akarcrya is against repeated
dwelling upon them.
That is why I am using the word obsession. Morning thinking about the son; afternoon son;
evening son; night son; dream son; this is called obsession. Svmiji, no sleep is coming.
Thoughts of this chap only. This is called problem. So think to the extent required, because I
have got svadharma and therefore as a parent or grand-parent or wife, I have to do the duty,
and having thought sufficiently required for the performance of the duty, rest of the time, I
am a sanysi; I tell ; (niyaaro; naan yaaro); only this song has to be
sung; all are only the children of God; we do not have any relationship at all; it is a temporary
relationship caused by prrabdha, for spiritual growth and this relationship is going to go
away also.
rina anubhanda rpa pau pathni suthdhaya;

rina ky kaya yti, tatra ka paridvana.
Because of some prrabdha debt, relationships are formed; once the prrabdha is exhausted,
everything is going to go away. After the performance of duty, I only see everyone related to
God alone. No one belongs to me; and I do not belong to anyone.
This akarcrya puts beautifully in his Gt introduction; sasra is aha ym mama

yth. Remember this good word; aha ym; I belong to these people; 3 sons; 4
daughters; 25 grandchildren; you the village of people, and you repeatedly say: I belong to
them: aha ym. And what is the next one: mama yth; not only I belong to them; all
these people belong to Me.
First I am nominative case, they are ati, genitive case; and thereafterwards, they are
nominative cases, I am genitive case, which means mutual relationship. akarcrya in Gt
introduction says that is sasra. Ahakra and mamakra means what: I belong to them;
they belong to me.
In fact, akarcrya says this one idea alone is indicated throughout the first chapter of the
Gt, by one expression: svajana; Gt 1st chapter, I do not know whether you remember,
svajana, svajana, he repeatedly uses the word; sva indicates what: I and mine.
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And this ahakra-mamakra alone gets nourished by repeated worrying about family or all
other things. And akarcrya says give that up. Suppose I do not do. If I am going to
worry about all the time, what will happen. He says this is what will happen. Viayu
viaccta; cta, the mind, Viayu aavishath; first dwells upon the objects of the world.
vitath means penetrating, getting obsessed. That is why the word used is vitath; vitath;
means vam; in Tamil you use vam, (avan
vamka irukkan); that is called obsession; and thinking of that object; tat gun
sakalpayati; the mind first thinks of the object and thereafter it thinks of the virtues of that
object. Tat gun; gun means what virtues.
The first you say, the object is very nice. No problem; no harm; the object may be very nice.
The glory belongs to the Lord. Jni also says that; it is very beautiful; but the problem is
what: you go on saying that it is very nice; very nice; very nice, and then change into it is
worth possessing. Without your knowing fall has started. Then you go on repeating worth
possessing, worth possessing, worth possessing; and then start adjusting the budget, so that
in the seventh month or 7th year, I do not know, depends upon the object, if it is Mercedes
benz; perhaps 7th janma, acquire that amount of money; and therefore you thought worth
possessing; worth possessing and then you say: I want that object; I want that object. So
from the object, it has become self-centred. And I want it; i want it; I want it; and what is the
fourth stage, without that object, I cannot live. And that is what is said here; Tat gun
sakalpayati. Sakalpa again means repeated thinking.
Samyak sakalpanth kma; sakalpa is the seed form of desire. If Sakalpa is the seed,
kma is the tree. And once the kma comes, to filfill the kma, you have to work; pravrtti
starts. Kmth pusa pravarthanam; this is not in the Gt; that akarcrya adds. In the
Gt what is the order. Kmath krdbhi jyathe; he has directly to krdha. Here
akarcrya says kma leads to pravrtti; means activity.
Then what happens further. Now in the book that I have given to most of you, the next two
slkas are missing; where the ladder of fall is completed; two more verses are there; but
somehow they are missing. In some other books, they are there; so I will just read and give
you the meaning. If you do not have these verses, you can just listen to.
|

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tata svarpavibhra vibhraastu patatyadha |
patitasya vin na punarnrha kyat
sakalpa varjayttasmtsarvnarthasya kraam |||328||
jvat yasya kaivalya vidh sa ca kvala |
apathyni hi vastni vydhigrast yathtsrjt ||
These two verses are found in some other books and also in the Sringeri Matha book; which
has Sasrkt commentary of one of the akarcrys. In that book also, these verses are
given. Simple verses; I will just give you the meaning.
Tata svarpavibhraa. Once you are involved in activity, thinking is stopped. Once you are
involved in activity, karma suppresses your thinking power. So krita mhaddau, pathana
kraam, phalamavatam gati nirdhakam.
So karma is like a whirlpool. So once you are involved in the karma, you are busy thinking of
the various accessories required for the karma, planning the place of karma, planning for the
money, planning for the people, worrying about the consequences, in short, vdantik
thinking is suppressed. Once you become a workholic. Work is wonderful, until a person
reaches a certain level of maturity; but after certain level of maturity, karma is very very big
bondage.
And therefore akarcrya says tatha, tatha means what; from that; what is that, you
have to go to the previous slka; pravarthanth, because of the involvement in activity,
svarpa vibhraa, one falls from his higher nature, tma svarpth vibhraa; slip
happens. And why do you say so: tma is aakart and the aakart tma and karma can never
go together. They are like the square peg and the round hole. You know. In English we have
an idiom, a square peg in a round hole. How will you fit.
So when karma is dominant, aakart tma will recede to insigificance and akart ahakra
will become more and more nourished. And if it is a vaidika karma, ahakra has to be
nourished by talking about your gthra, you have to do the sakalpa, you know, so the priest
will ask, what is your gthra; what is your stra; I am the grandson of so and so; and I am the
son of so and so; so gthra, suthra, all these belong to tma or ahakra? All belong to
ahakra. What about tma? yathat adreya agrhyam agthram, avaram; what vara,
what gthra?; jt nth kula gthra durakam, nma rpa gua doa varjitham. Karma
nourishes ahakra; karma overshadows tma.
1313
And therefore tatha svarpa vibhraa; tma will peel into insignificance. This is called
slipping from the svarpam.
Then so what: So what? Vibraa tu athaha pathathi. Once I have come to ahakra, I have
fallen into sasra, because ahakra can never be liberated. Ahakra can never be away
from sasra. In fact, ahakra does not have sasra. Ahakra is sasra.
Why do you say ahakra is sasra, because it has got all the limitation. Timewise
limitation, space-wise limitation; property-wise limitation; all kinds of family problems,
endless family problems. Ahakra is the father, ahakra is the mother, ahakra is the
son; ahakra is the daughter. Is there a perfect father, perfect mother, perfect son. Some
Rmyana would be there always. Son is alright, daughter is not alright; if both are alright,
inlaws are terrible; in-laws are wonderful; grandchildren I am worried. When is ahakra free
from sasra. Ahakra and mka are like light and darkness. And therefore once you slip
into ahakra, you have fallen into worry alone.
Therefore vibraasthu pathathi atha; pathitasya na bhavathi. The one who has fallen
into ahakra is spiritually destroyed.
So pathitasya nam bhavathi. And na vina; without spiritual destruction, because it will
go up to that; in between you cannot stop. It is like an avalanche of the ice; you know the
landslides; when the rock comes down, what can you do; you try to go and stop it; it would
not; you have to allow the rock to reach the bottom. Similarly, once the fall happens, you
cannot stop in between. If you want to stop, stop it in the beginning; nipping in the bid; if
you are complacent, until you reach the rock bottom, nothing can be done. but does not
matter; but after reaching down, again start clambering.
Therefore naam bina; without reaching the rock bottom; puna arha na ikyat; it is
impossible to climb again. Without reaching the bottom. After reaching the bottom alone,
you will climb again. That is the idea. Not that you cannot climb again. The idea is inbetween
climbing is difficult. Allow the thought and you again start.
And then the next slka also. The advice. Gtchrya also gives the advice. Similarly the
akarcrya gives the advices to. These are all advice to jni, Ok; who has not yet become
a jna nia; jni is one who has gained the knowledge, but still liable to fall. That person is
called jni here.
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And what is the advice. We read the slka before, the meaning I will give. Tasmaat
sakalpa varjayt; Therefore watch your thought pattern. Nidhidhysana means
monitoring the thought pattern, which includes monitoring the talk patterns also; talk means
what; your words also monitor, because words indicate your thought pattern. And then also
monitor your action pattern, because action is the grossest representative of your thought. I
have told you before:
Watch your thoughts, they become your words

Watch your words, they become action
Watch your action, they become a habit
Watch your habit, they become your character
Watch your character, it becomes your destiny.
Therefore the destiny is based on character, which is based on habit, which is based on
action, which is based on word, which is ultimately based on the thought alone. Like a river,
when a watch the Gag or Yamuna originating, it would just be a stream or a trickle; but
you go to Bihar during rainy reason; it is 10 kms wide. Similarly at thought level, it is two
feeble; but if you leave it; it becomes too strong.
Therefore, sakalpa sakalpam varjayt. May you avoid obsession with antma. Whether
they are your relatives or whether they are your possession; or whether they are your jobs.
May you not have obsession. And why you should not have, sarva anarthasya kraam;
obsession, obsession I hope you understand, obsession is repeated thinking, going round in
the same thing; which is sarva anarthasya kraam, which is the cause of all the negative
consequences.
Even after vdantik study; that is the tragedy. If the other people fall, we need not feel bad.
Because they are already samsri. But having come this much; manuya tvam,
mumukutva, mahpurua saraya, stra vicra; after all these, if you fall, that is the
tragedy. Like bringing a very valuable diamond from 3 km down the ocean and in the beach
you lose it. What a great loss it is. So therefore be careful.
Like what; apathyni hi vastni vydhigrast yathtsrjt; like a patient, vydhi grastha a
person who has got a certain congenital disease, like pressure. So therefore doctor has said;
do not take too much of pickle, pickle is too much of salt; therefore salt is not good and
vadam, karuvadam, etc avoid it; these are all apathyam for you. But this fellow loves avakkai;
1315
and after taking them suffers also. Therefore why do you do that. In the beginning itself, say
No. Stand in front of the mirror.
In life one of the most important thing we should know is: to say No. Practice No. For many
things, you should say No. And therefore he says: vydhigrasta; similarly for a diabetic,
when it comes to a wonderful mysorepa; gulabjaamun, he has to say No. There is no way
out; otherwise what: suffer. So you decide whether you want to suffer or not; but after eating
when you suffer, do not complain to God. Bhagavne, do you have no eyes, or ears, etc. do
not complain. You are responsible for your sasra.
Therefore he says: vydhigrasta, apathyni vasthuni, those objects, which are not good for
him, which are poison for him, for other people sweet is fine. But for him it is poison. So
apathyaani vasthuni, usrjt, he has to carefully give up; in the same way, a vdantin has to
give up certain apathyam. And what is the primary apathyam, repeated thinking of any
antma.
Continuing, (now it is available in this book)

|

||||
ata pramdnna par:'sti mrtyu
vivkin brahmavida samdhau |
samhita siddhimupaiti samyak
samhittm bhava svadhna ||327||
Now the question is if I am going to avoid this regular worldly thinking, which is my favourite
subject, and we are experts in worrying. Now if I am asked to give up all those pet subjects,
and pet topics; now the mind has got free time.
Now the problem is: what will the mind do. Remember, the mind cannot remain suspended
permanently. The mind can remain thoughtless permanently, the mind is a dynamic
instrument, it has to spend thinking only. Therefore what I am supposed to do. Till now I was
thinking of antma and enjoying and suffering also. Now you are taking away my antma.
What will I do.
1316
akarcrya says I will give you something more interesting and better, in which your mind
can dwell. That is why we say even vdantik meditation also is not a thoughtless state, we
never prescribe thoughtless state, we only say that shift the field of thinking. There are so
many things of non-samsric thinking which will not promote sasra, but which will only
promote mka. And what is that; tma viayaka cintanam, stra viayaka cintanam, dharma
viayaka cintanam. Any dhrmic thought would not be a sasra. Dwell upon dharma. Dwell
upon mka. Dwell upon stra and we have got so many text books. If you have studied so
many text books and you have got lot of time, we have got another 10000 baakki.
In fact you study 24 hours a day, 7 day a week; and all the weeks in a month, and all the
months in the year, and all the years in your life, the books cannot be exhausted. Enjoy. One
book or the other; and if you are not interested in the vdantik tarka, vyakraa; vyakraa
creates sometimes sasra; so if you are not able to spend time in that, dharma is there,
value, what is satyam, what is duty, dwell upon those wonderful things or vara viayaka
cintnam is there. And we have got varieties in non-binding field. And which akarcrya
calls samdhi. Samdhi means dwelling upon the non-binding stras. Vdnta dharma
stra, even bhakti granths also OK. So that should be the field in which the mind is
occupied.
And if the mind is not occupied in the non-binding stra, the bind will cement to these
things only. And therefore he says: Brahmavidaha vivkina Samdhi; Samdhi, do not
translate as trance. remaining with eyes closed. Samdhi means literally placing the mind.
Samyak manasa dhnam, samdhi. Not trance. aaha means what: placing the mind;
samyak means what: strongly; samyak manasaha aadhanam, Samdhi;
And how do you place the mind on an object. It is not literally you pluck the mind and place;
placing the mind on an object is directing the thought towards the object. Placing the mind
means thought direction. Therefore Samdhi means directing your thoughts and in what: all
the non-binding stras. Dharma stra is OK. bhakthi stra is OK. Vdnta stra is OK.
amdau.
And if that is done, what will happen. amdau pramdth, paraha mrtyu nsti. So samdhi
is a positive sdhana. And the negligence of that sdana is the worst enemy. Therefore
samdau pramda; samdau pramda. Pramda means what: negligence. samdau
means with regard to samdhi sdhana, which can be translated as nidhidhysana.
Negligence, with regard to nidhidhysanam, is the destruction. Negligence with regard to
1317
nidhidhysanam is destruction; but akarcrya presents it in a double negative language.

There is no worst destruction other than negligence with regard to nidhidhysanam.
pramdth, paraha mrtyu nsti. There is no worst destruction; other than negligence, with
regard to nidhidhysanam.
In whose case, vivekina brahmavidha. With regard to that person, who has done ravaam
and mananam. We are not prescribing nidhidhysanam to lay persons, very careful. This
nidhidhysanam is prescribed for whom? The one who has attended the vdantik classes; not
for a day or two; for a length of time. After a long duration of vdnta ravaa only, one
should attempt to do vdnta dhynam. Before that, you can practice meditation; but the
meditation is what: sagua, vara nma japa, sagua, vara pj; but vdantik meditation,
one should practice only after listening to vdnta for a length of time. And that too
consistently and systematically.
And therefore akarcry says: Brahmavidhaha; brahmavith means vdnta ravaa

manana kart; The one who has done vdnta ravaam, and mananam and the one who
has understood his nature. Even who has gained knowledge. As I have said you should
remember, nidhidhysanam is not for gaining knowledge. You should remember this always.
Meditation is not for self-knowledge. Meditation is not for self-experience also; neither we
seek knowledge through meditation, nor we seek a new experience through meditation;
meditation is only to subdue ahakra, mamakra, vsana. Aha and mama should become
insignificant. The whole creation should become insignificant. What about family. Whole
creation should become insignificant, if you say, except my son? whole creation should
become insignificant, in front of higher nature. So brahmavidaha; vivkina; and who is
discriminative; discrimination between what; ahakra and tma. The one who knows the
difference between the lower-I and the higher-I. So that in meditation, he can rise to the
level of higher-I and in the presence of higher-I; the lower-I will become insignificant. Like
when the sun rises, the flame becomes insignificant.
Hari Om.
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110. Verses328 to 331

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ata pramdnna par:'sti mrtyu
vivkin brahmavida samdhau |
samhita siddhimupaiti samyak
samhittm bhava svadhna ||327||
Nidhidhysanam is presented by akarcrya in two different ways; one way of

presentation is subduing the ahakra-mamakra vsana; that is ahakra and mamakra
are sufficiently present for the performance of one's duties.
Once the duty aspect is taken care of, my mind should not be occupied by ahakra and
mamakra, because once my mind is obsessed or occupied with ahakra and mamakra,
then sasra cannot be avoided; however learned a person may be. And this is a delicate
task because we cannot totally eliminate aha and mama, because every transaction right
from eating food requires ahakra-mamakra. Otherwise, without aha and mama, I will
have confusion whether the food should go into this mouth or any one of the other mouths.
How can a jni choose to put the food in his mouth, because he has got sufficient aha-
mama to differentiate his body and mouth from others. Therefore the most basic activity
requires aha-mama; therefore they cannot be eliminated. Permanent sleep is not possible;
permanent samdhi is also not possible.
Permanent amdhi may come later, the iys may make that, you know; that samdhi, after
the jni is dead and gone the samdhi others may build. But as long as prrabhda is there,
you cannot sit in samdhi all the time, to destroy aha and mama. Whenever the transaction
is involved, aha-mama will have to be invoked. And therefore akarcrya's advice is to
invoke to the extent necessary to complete your duty. But once the aha-mama begin to
cast sasra or worry, then you can see that it is the red-light, it is getting more importance
than it deserves.
Therefore, keeping the red-light monitor is the only solution. And akarcrya gave two
methods of subduing ahakra and that is the reduction of viaya cint and bhya kriy;
1319
obsession with the world, constant thinking of the world is one cause of over invocation of
aha mama, and the second is too-much extroverted activities also can invoke aha-mama
too much.
And therefore reduce viaya cint and bhya kriy. And by way of that, subdue aha-vsana
and mama-vsana and thus be free from vipartha bhvana dukha or sasra. This is one
method of presenting nidhidhysanam. Subduing ahakra. There is another method of
presenting nidhidyaanam, and that is make the tma more and more pronounced in your
life. Reduction of ahakra is one method or one side of the nidhidhysana coin; and the
other side of the nidhidhysana coin is what: tma should become more and more
pronounced. tma must be more and more invoked.
Thus weakening of the ahakra aspect of I, and strengthening the tma aspect of I, put
together is nidhidhysanam. Ahakrasya durbali krama, tmana prabhali kraam. And
this should be done to such an extent, that as Krishna said: Pasyan, srnvan, spran, jihnan,
anan, gacchan. In and through all the vyavahrs, ahakra remains so subdued, that I
never forget my higher tma svarpam.
Krishna says guraa api dukhna viclyate. Even when the worst tragedy happens in life, the
remembrance or the invocation of the higher I will help me to see the tragedy as belonging
to the ahakra alone and ahakra can never escape tragedies and comedies. In fact, the
very existence of ahakra is to go through tragedies and comedies, in fact, more tragedy
than comedy.
Till now, ahakra reduction part is talked about, hereafter, gradually akarcrya is going
to emphasise tma promotion. Promote your higher Self. And that he said in verse No. 327,
which we saw in the last class, amahita siddhim upaiti samyak, amaahittma bhava
svadhaana. amhittma means a person who is committed to the invocation of the higher-
I. amahita means abiding in; dwelling upon; tma means anthakraam, so amahita tma
means a mind which is generally and mostly dwelling upon the higher-I; rather than getting
obsessed with the lower-I. And this requires savdhna, it requires a lot of alertness.
And that is why akarcrya want pramadha mrthyu. In spirituality, mechanical life is
destruction. In spirituality, mechanical life is destruction. That is why Dayannanda Svmi
defines nidhidyaanam itself as alert living. It is not a 15 minutes closing the eye job, which
anybody can do; and repeat Nirvaa akam three times in Rjadhni speed, you know;
1320
manobuddhya ... ivnanda rpa ivha, ivha ; you can rattle off all the akams and
akams; close your eyes and sit for 15 minutes; then come out and then shout at everyone
around. Therefore nidhidhysanam is not a 15 minute sitting job; but constant alert living;
monitoring every response of mind, especially when situations are going haywire. And that is
called svadhna bhava; kuru avadhnam, mahd avadhnam. Up to this we saw.
Continuing.
We will read 328 and the next line also; that is the first line of 329. According to this book,
that I have given.
|
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|
tata svarpavibhra vibhraastu patatyadha |
patitasya vin na punarnrha kyat ||328||
sakalpa varjayttasmtsarvnarthasya kraam |
These three lines should be read after verse No.326, because there alone these three lines fit
properly into the flow of idea. And therefore after 326 second line, you have to read 328 and
also the first line of 329, i.e. sakalpa varjayt tasmt. And I read these three lines there. I
said it is not there in this book; it has come in a later part. So I have given you the meaning
of these three lines. Only thing is there is a fourth line also, which is missing in this book, I do
not whether it will come elsewhere, I read there; that line is

apathyni hi vastni vydhigrast yathtsrjt ||
These four lines should be after 326; however, I have given the meaning of these lines.
And the context is how the obsession with external world causes the spiritual fall of a person.
And I also pointed out that this portion is very similar to the second chapter of the Gt;
dhyyato viyn pusa; that gradual fall is indicated in these lines and therefore
akarcrya's advice is sakalpam varjayet. May you not dwell upon any antma more than
required. That is the essence of these verses. Now we will go to the next verse, 329.
|
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jvat yasya kaivalya vidh sa ca kvala |
1321
yatkicit payat bhda bhaya brt yajuruti ||329||
So the first line is an incidental note given to us; and that is only nidhidhysanam can give
jvan mukti. Without the process of nidhidhysanam, ravaa manana sdana is not
complete in itself. If a person merely confines to ravaa manana, he can claim himself a
jni; one who is well-informed in vdnta; but jna nia is not possible. Nidhidhysanam
alone will convert, jna into jna nia. Now the question is: if jna is not converted
into jna nia, what is the harm. It is enough that I get the jni title; I am not interested in
jna nia. Why should I have. Because Svmiji I do not have time for nidhidhysanam; are
you like you: nothing to do in life. You are sanysi, nothing else to do; we have got umpteen
responsibilities; even sitting one hour in the class is difficult; that is why many people run
even before Prnamada is finished. So busy we are; where is the time for nidhidhysanam.
akarcrya says: perfectly alright; but I will add a note: without nidhidhysanam, there is
no jna nia; and without jna nia, you would not get the benefit of jna. Jna can
benefit you only when it is converted into nia; just as the vegetables are eatables; normally;
I am not talking about salad buffs; who will eat all vegetables as it is; I mean normally who
have got some tongues. Vegetables are not eatable unless they are converted into some
kind of dish. Similarly, jna converted into nia alone will give me peace of mind; jna
cannot give nthi without converting into nia. Jna cannot give you what you call
pratvam; without converting into nia. Therefore are you interested in title; or are you
interested in mental transformation. If your aim is mental transformation; freedom from
worry; anxiety, tension; fear, depression; all these things if you want freedom, then better you
have nidhidyaanam.
And therefore he says: jvatha kaivalya bhavathi. Through what: nidhidysanna; jvatha
va kaivalya bhavathi; kaivalya means what: mka; that is mental transformation;
dukheu anudvigna man, remaining calm in crisis, sukheu vigata sprha, not getting lost,
when things are going well; vitha rga bhaya krdha, freedom from attachment from
everyone, even the most intimate relationship; no attachment; and therefore freedom from
fear; whether I will lose this person or not; that fear. And krdha, anger, if I want to freedom
from all these things, nidhidhysanam is compulsory. If you say time is not there, better you
make time. And if you still say I cannot make time, Bhagavn will say better luck, in the next
birth. There is no other way; therefore jvata kaivalya bhavathi.
And not only that, akarcry says: yasya jvatha kaivalya; whoever has jvan mukthi, he
alone can attain vidha mukthi also. Saha va, vidha kvala san; vidh sati, mukta
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bhavathi. vidh means maraa anantharam; after dropping this body. Kvala means
mukta bhavathi. So yaha jvan muktha bhavathi; saha va vid muktha bhavathi. And
what do you mean vidha mukthi. Freedom from par janma. And therefore better you get
jvan mukthi. And if you want jvan mukthi, better you do nidhidhysanam.
Then after showing the incentive for nidhidhysanam, like free spoon, free davara, free kodai;
so many free things, as an incentive for nidhidhysanam, akarcrya is giving a warning
also. And what is the warning. Negative incentive. If you do, you will get this; if you do not
practice nidhidhysanam, what will happen. akarcrya says yathkinchit bhda payat,
if a person sees even a little bit of duality; bhda means what: division; and when does
division comes, when ahakra is invoked, division comes. Like in an ocean, when you are
seeing a wave, from the dri of the wave, you will see only division because, when you see
one wave, there are going to be other waves also; one wave will be the grandfather wave,
and the other one middle sized father, another one, new born, just born baby wave;
therefore yatr yatr wave dri tatr tatr dvaita dri; not only dvaitam; tra tamya dri; tra
tamya means superior-inferior; jealousy etc. will be there. But suppose I am seeing water,
where is the question of big water or small water; there is only one water. In the same way,
yatr yatr ahakra dri; ahakra is comparable to wave; tathra tathra bedha dri;
whereas yatr yatr tma dri; tma is comparable to water; tma is not water, careful,
careful, tma is comparable to water, tatr tatr abdha dri.
And therefore yatkincit bhdam payatha; if a person sees; then what is the consequence.
Yajurutii bhaya brt; at once there is an insecurity problem. Ahakra is never free
from bhaya. Constantly there is a fear of somebody's death, or my death; constantly there
is a fear of somebody's old age or my old age, and constantly there is fear of losing
something or the other; ahakra is never free from fear. Dvidiyaa vai bhaya bhavathi. And
who says that: yaju rutihi bhaya brt. Yaju ruti here refers to the Brahananda valli,
the second chapter of Taittariya Upaiad. It belongs to yajur vda. And what is the mantra
there.
udaram antharam kurute; adha tasya bhaya bhavathi. Bhismt vtha pavat, bhishodethi
surya; and the beauty is: Upaiad says: where there is duality, even God is the cause of fear
only.
We think in duality, God is there to give me to support and refuge, the Upaiad makes the
ultimate statement, in duality even God is the cause of fear. You may wonder how can God
1323
be the cause of fear. Because he is supposed to be the sthithi akart, sthithi akart means the
one who supports and sustains everything and therefore, isn't he the source of support. The
Upaiad says: you are forgetting one thing; the Lord is the sri akart; wonderful, you like,
because you have recently got a new born grandchild; God is sthithi akart wonderful; but
there is a third thing that you forget. What is that; the very same God is laya akart also. And
that is what Bhagavn shows in the 11th chapter of the Gt; Bhagavn shows the mouth of
himself; and Arjuna sees all the people are entering
bhm dra staputrastathsau sahsmadyairapi ydhamukhyai. All my near
and dear ones, Oh Lord, in the form of klam, you are swallowing; crushing them into death,
and in the next verse Arujna says that you do not have any regret also; you seem to enjoy
these dishes. llihyas grasamna, llihyas means what: relishing whatever
you ear. you just lick your lip. Wonderful. Therefore tell me: Bhagavn is terrible death or not.
Therefore as long as you are in duality, there will be time and space, and wherever there is
time and space, Bhagavn will act as old age, disease and death and therefore even
Bhagavn is the cause of fear.
If Bhagavn should not be the cause of fear, it is possible only under one condition; even the
distinction between me and Bhagavn should go away. adry, antme, anirukthe, anilayane;
abhaya prathiam vindat.
And therefore ahakra means dvaita; dvaita means bhaya; tma means advaitam;
advaitam means abhaya. Now you can decide whether you want to invoke ahakra or
not. Therefore he says: yath kinchit bda payat; which means even jva vara bda
payata puruasya, one who sees even the slightest duality; yajur vda mentions bhaya.
And that is going to be elaborated in the next verse.

|

||||
yad kad vpi vipacida
brahmayanant:'pyaumtrabhdam |
payatyathmuya bhaya tadaiva
yadvkita bhinnatay pramdt ||330||
Dvaita daranam of two types. One is dvaita daranam before the study of vdnta, which is
purely because of ignorance. Because I think there is duality. Then there is a second dvaita
1324
daranam, which is after the study of vdnta. And that is called dvaita vsana. So one is
dvaita daranam because of ignorance, later it is dvaita vsana because of habit.
And akarcry wants to say, both will create equal amount of sasra. Whether you see
dvaitam as real before the study of vdnta, or whether you see dvaitam as real as a habit,
after the study of vdnta, dvaitam will cause sasra. Therefore after the study of vdnta,
if dvaita vsana should go away; the only remedy is what: do not stop with study; but
continue to dwell on the teaching, until you are soaked in that.
And that is why he uses the word vipacid; vipacid means even a learned person, who has
done ravaam. This is based on the Taittariya vkyam: tatve va bhaya vidua
amanvnasya. vidua means one who has done ravaam and mananam. Svmiji I have
been listening to you for 18 years; but sorrow does not go away. Anger does not go away;
depression does not go away; this does not go away; that does not go away, if you say,
ravaam you have done; perhaps the little bit of mananam; doubtful, but akarcrya
says that is not enough, you have to commit yourselves to nidhidhysanam. If you do not
that, what is the tragedy. He says: vipacid; even a ravaa manana akart but who is not an
nidhidhysana akart.
And what is nidhidhysana kraam, whatever is the source of your mental agitations, you
have to deliberately falsify and disown. You have to tell it is mithya, whatever is the source
of your agitations; you have to specially bring that objects, or that person into your mind and
concentratedly attack; this is mithya; this is nma-rpa; and I am asaga-tma; I am not
related to anyone in the creation. Moment relationship comes, ahakra is invoked.
Therefore I have to deliberately falsify the object and I have to deliberately negate that
relationship. Pittha naiva me naiva mtha na janma; na bandur na mithram gurur naiva
iyam; even the guru has to be negated; gurur naiva iya; unless I deliberately negate the
reality; and unless I deliberately negate the relationship, sasra will afflict me.
Therefore he says, yad kad vpi, bhda payati. Sabandam payati. It is my house, my
money, my wife, my children; aumtram api; even a little; even a weebit of duality and
sabanda, yad kad vpi, whenever, the moment you invoke worry will come. Therefore
yad kad vpi vipacid, even a vdantik student of years of time; aumtram api;
aumtram bhda is based on the yaju rutihi, which he mentioned in the previous slka;
and what is the yaju rutihi; udaram antharam kurute; adha tasya bhaya bhavathi; udaram
word means aumtram. and antharam is the word used there; that is translated as bhda.
1325
Udaram antharam is equal aumtram bhda; a small relationship not much; then
Bhagavn will say only a small worry; not a big one; not that much. And the intensity of the
worry is directly proportional to the intensity of relationship, ownership and attachment and
the intensity is indicated by the number of hours you invoke that relationship. Raavu pakalu,
raavau pakala sasra will be there. Therefore aumtram bhda payati; where, anante
Brahmani, in that Brahman, where there is no division at all.
Then what are the divisions that I am seeing. Only nma rpa divisions which are mithya
divisions, superficial divisions only, Brahman does not have any division at all.
Then what is the consequence; payati means he sees the duality; adha, adha means tath;
co-relative of yad, yad payati tath; adha means tath, amuya bhaya bhavathi. For that
person, there will be fear. If that person is very nice the fear will be such a nice person I may
lose. If that person is terrible; I am worried that he will come to me. If that person is
wonderful, my worry is that person will go away. Nice object, fear of going away; terrible
object, the fear of that object coming to me. Threfore either by way of arrival; the world
causes sorrow, or by the way of departure, the world causes sorrow. The world will cause
you pain; as long as you see it as world. Then see what: Brahmrpaam, Brahma havi;
Brahmagnau, Brhmaa htam; only from wave angle arrival and departure, water never
arrives and departs. So amuya, amuya means what; this so-called wise man, there is fear,
vipascida bhaya bhavathi.
And what is the cause of fear; yath bhinnataya vkitham, tathva bhaya bhavathi. So here
in my book tadaiva reading is there; there is another reading, tad va; instead of two horn,
tadva one horn, that has got advantages gramatically. I am not dwelling on the advantage
and taking that reading. tadva bhavyam bhavathi. That object is the source of fear; yath
bhinnataya vkitham, which object is seen as different from me.
Any object that is bhinnataya vkitham; and how is the source of fear; remember this: very
important, worth meditating upon. Either it causes fear by way of arriving; or it causes fear by
way of departing. Paam; arrival I think there is no fear; I do not know. Certainly departure
causes fear. Disease, arrival causes fear, departure gives happiness. Any object in the world,
by arrival or departure, causes fear.
1326
And why this wrong daranam; why this wise man sees duality. Because ignorant man seeing
duality is understandable; but here the upaiad is talking about the wise man seeing duality.
Vipacid word is used.
And therefore akarcrya gives the reason; pramdt. He is a wise person but he has not
done sufficient nidhidhysanam to assimilate the wisdom. So here wise man means what:
jni but not jna nia; and if jna nia is not there; pramdt; pramdt means by habit;
by negligence; by vipartha bhavana, the relationship is reminded, in the class he tells
everybody is Brahman. But once the vyavahra starts, Brahman is forgotten; wife is wife;
husband is husband, child is child; money is money; everything becomes the nma rpa
pradhna and therefore by habit, sorrow also comes.
Therefore pramdt means here the vipartha bhvanayath. How is the gRmatically the
anvaya; grammer student; yath pramdt bhinna taya vkitham, tad va bhaya bhavathi.
We have to supply bhaya bhavathi again. yath pramdt bhinna taya vkitham, tad va
bhaya bhavathi. So two sentences. Yatha dwaitam vkitham, tatha bhaya bhavathi.
whenever you see duality, there is fear; second statement is whatever is seen is different, that
is the cause of fear.
Continuing.
|

||||
rutismrtinyyaatairniiddh
dry:'tra ya svtmamati karti |
upaiti dukhpari dukhajta
niiddhakart sa malimluc yath ||331||
akarcrya is reminding the wise man. Haven't you studied vdnta very well. Haven't you
written down nice notes; haven't you listened to the cassettes again and again. Where did all
these go. Why are you shedding tears. Therefore he says: ruti smrti nyya shatai niiddh;
during your ravaam and mananam this body has been negated; falsified as mere nma
rpa; non-substantial unreal pithless entity. So driyam means what: antma, especially the
body antma. So this drya arra, niiddam has been negated by pointing out, you are not
the body, you are not the body; it is an incidental nma-rpa that has arrived; it has been
done, with the help of ruti pramam.
1327
In Taittariya, Paja ka vivka, anynthara tma pramya, ananynthara tma

manmaya, each one has been negated. Not only ruti has negated; smrti. In the Bhagavad
Gt Krishna has repeatedly said you are not the dha, but you are the dehi. Na hanyat
hanyamne arra. Body will be destroyed by klam, but body is only a shell; vsasi
jrni yatha vihya; body is like a cloth; once it is old, it will be dropped, you are the dehi
which is nityam.
Thus vda has said, Gt has said and nyya satai; and we have given enough reasonings
also. Reasoning to prove what: you are not the body; and what is the main reasoning; main
reasoning is: drk drya vivka nyya; the experiencer is different from the experienced. I am
the experiencer, body is the experienced and therefore it is different from me. Thus this smrti
nyya satai; hundreds of classes; hundreds of slkas; hundreds of sessions; hundreds of
cassettes; in akarcrya's times it was not there, I have to add that; casettee sataihi. So
niidde has been negated; the body is.
In Vivkacmai itself he said: body is mala bndam; what more you need. So it contains
such things which when it comes out, you do not want to go near. Isn't. When it comes out,
you do not want to go near. but the very stuff we are carrying. Do we think that. He is trying
to induce Vairgyam somehow. Therefore the crya wants to say something. At least if by
this will he give up the dhbhmna? Thyajyatm mala bndavath; akarcrya said in
Vivkacmni itself. Therefore ruti; smrti, nyya atai; niiddh dry; in this such a body,
svama mathim karthi. There are these people who have tma abhmna. Strong
identification that I am this body; Aha iti buddhi. And this abhmna is for two people:
ajni also has got dha abhmna; and even jni, until he gets jna nia, even a jni
gets into this abhmna because of what: vsana or vipartha bhvana or negligence, he has
got this abhmna.
Then what is the consequence. How do we know whether we are jnis or jnaan nis;
Svmiji I do not know; will you give a certificate, that to whomsoever it may concern.
Hereafter this student is jna nia; how do you know. I have given you some context of
three factors; whenever negative reactions are there, observe the frequencies of negative
reactions, observe the intensity, intensity means body level, verb level and mental level; and
in the all the three levels it comes; intensity you watch; and then the recovery period; if you
are crying for some loss; how many days you cry.
1328
And by watching these three; we can see whether you are journeying towards jna nia or
not; closer to jna nia you are, more reduced will be all these three.
And as long as jna nia has not come, dukha upari dukha jta bhavathi. If you do not
practice jna nia; then sorrow after sorrow; anger after anger; depression after depression;
worry after worry; repeatedly above; dukhpari dukha jta; frequency; he is generally
unhappy; now and then he is happy also.
This will be the condition; but expert in Vdnta. No doubt in that. What is the use. Sankara
says: dukhpari dukha jta upaithi. Like what: niiddhakart sa malimluc yath. Like a
person of any wrong action. niiddhakart means what; a person of wrong action; in this
context, what is the wrong action; dha abhmna is the wrong action. So dha abhmna
akart suffers. Like a person who does any niiddhakart; here niiddha karma is dha
abhmna.
And example is given in the stra itself and the example is malim luca; malim luca means
a thief; a robber; the one who has stolen anything; chra; stna, is called malim luca. The
literal translation is mali san lochani ithi malim luchaha; the one who moves about with a
negative intentions is called malim luca; mali means what; negative intentions; ;
azhukku; malam ithi asthi iti; malam means mental impurity; luca means what; the one who
moves about; robber alone moves about with a negative motive to find out which house is
locked, where there is only one member, which lady is wearing too many ornaments; all
negative motives, who moves, the thief.
Therefore malim luca means the one who moves with negative intentions is a thief; like a
thief; such a person will suffer. What is that thief example. It comes in Chandgya upaiad,
sixth chapter, towards the end, taskara drtanta it is called. Chandgya upaiad uses the
word taskara; taskara means what; malim luca; malum luca means taskara. That means
a thief.
And what is the Chandgya story. there is a story there; that is said in the next verse, which
we will see in the next class.
Hari Om.
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111. Verses 332 to 336
|

||||
rutismrtinyyaatairniiddh
dry:'tra ya svtmamati karti |
upaiti dukhpari dukhajta
niiddhakart sa malimluc yath ||331||
Until now, akarcrya presented nidhidhysanam as a way of keeping the three fold
vsanas under control or restraint. One is aha-mama vsana and the other is viaya vsana
and the third is kriy vsana or kriy. We cannot avoid all these three, because as long as
prrabdha is there; we have to be active in the world; and according to our vara and
srama, duties are also there. And therefore akarcrya said you cannot eliminate them
but keep them under check. Do not allow them to overpower you. And now in these
portions, akarcrya is presenting the positive side of that; the only way of keeping aha-
mama vsana under check is constantly invoking aha brahma iti jna. The only way of
balancing dha abhmna is by invoking brahma bhvaha. And in fact, more we invoke dha
abhmna, to neutralise that you have to spend more time invoking Brahma bhva. And if
that is not done, the aha-mama vsana will overpower and it will create dukhpari
dukha jta; problems after problems of sasra and to convey this, akarcrya gave
an example, malim luca yath. Like a thief, taskara; and in the last class, I pointed out that
here akarcrya is referring to the example occurring in sixth chapter towards the end.
This example comes, which he has hinted in this verse 331. The example will be explained in
the next verse, which we will read now.

|

||||
satybhisadhnarat vimukt
mahttvamtmyamupaiti nityam |
mithybhisandhnaratastu nayd
dra tadtadyadacauracauray ||332||
The example that occurs in Chandgya is as follows. A person is brought in front of a king;
with an accusation that he has stolen something. He is only accused of stealing. It has not
1330
been proved at all. And therefore the king wanted to find out whether the accusation is true
or not. And for this purpose, the king asked the people, his attendants to bring a hot piece
of iron; tapta parau; literally the word parau which is made of iron you can take any hot
iron material.
That is why this example is also called tapta parau drnta; or taskara drnta because of
these two. And tapta parau is kept in front and then the king asked a question to the
accused person. Now you have to make statement. What is that. I have not stolen or I have
stolen, you have to make a statement. And normally no accused person will accept the
accusation. Therefore he will say I am not a thief. I am not a thief he is going to say. Now this
statement that he has made is going to be either truth or untruth, which nobody knows. He
has made a statement, I am not a thief. It has to be either satyam; or mithya. Now the king
says, we will soon prove it how. You have to hold the tapta parau with your hand and what
is the belief; the belief is if the statement is truth, the very truth will give him an insulation.
Satyam is capable of insulating a person; this is the belief. And therefore if his statement is
true, the very satyam will serve as a protection and when he takes the tapta parau, it will not
burn him. And what is protecting him. What is giving the kavacham. The satyam. And not
only he will not be burned by the parau, the king will congratulate him, glorify him and he
will be released also. Two things, first thing, there is no burning; and second thing, he will be
released also. Adaha ca, arthapa nivrtti ca and mukthi ca. Tapa nivrtti and mukti, mukti
means what freedom from jail vsa; imprisonment. Therefore tapa nivrtti and mukti are the
two phalams for a person who is satya abhisanda. Sataya abhisanda means what:
committed to truth and suppose this statement is false; because he has said: I have not
stolen, but in fact, suppose he has stolen, his statement will become mithya statement; and
falsehood cannot serve as a kavacham.
And since it will not serve as a kavacham or insulation, the moment he takes the tapta
parau, he will be burned. Therefore the first problem is what: tpa, and not only tpa, is
this enough, no, not only tpa, the king is going to put him in prison and therefore
imprisonment also.
Now the upaiad gives this example for a person who says: Aha jva; instead of claiming
aha brahmsmi, suppose a person says aha jva, now the upaiad asks the question,
which one is satyam, which one is mithya. And here the tapta parau is the world of duality,
which we are embracing. The hot iron is what: the world. And aha jva person also
embraces the world, aha brahmsmi person also embraces the world; the upaiad says,
1331
whoever claims aha brahmsmi, and comes in contact with the world, he will have tpa
nivrttihi; the world tapta parau cannot create the trividha tpam. In this place, tapah; there
in the example, tpah means burning; here tpa means what; adhytmica, dhiboudika,
dhidaivika dukham. The three fold dukham will not burn this person even though he is in
contact with the world. Why, he has the kavacham made of what truth; aha brahmsmi
truth. Whereas whoever says aha jva asmi, I am so and so, gives a bio-data, right from
date of birth, the abhivdhaye bio-data. This is my gthram, this is my suthram, I am
Brhmaa, I am katriya.
Now this statement is true or false, how to know. Try to interact with the world as a jvah,
because jvatvam is false, because that statement is false, that false idea cannot give you the
kavacham. And what is the proof for that. Every interaction with the world will give you
tpam. In the house tpam, in the office, bigger tpam. Wherever you go, tpam, why,
because we are not protected. Why we are not protected. What we are holding on to is
aha-jva.
And therefore if you want to enjoy jvan mukthi, be satydhi sanda, which is aha
brahmsmi, do not be anruthaathi sandaha, which is ahakrsmi. That is the essence. Satya
abhisandna rasa. So the one who is committed to satya abhisandanam, abhisandna,
constant remembrance, commitment. Not one hour a week. All the time, like a tanpura ruti
for a musician; throughout the music programme, even though he is involved in all kinds of
rgas and all kinds of taalas; and rgam taanam pallavi, the most complicated thing.
Throughout he has in the background the tanpura ruti, he does not get out of: That is called
abhisandna. Anusandnam. Always in the background; that is called anusandnam.
Commitment. And for such a person, vimuktha. He will never be imprisoned in another
physical body. Existing in the physical body is imprisonment, because we are confined to
this body. So this person is released from the body imprisonment.
And not only that, tmyam nithyam mahtvam upaithi; and that person claims the glory
which is ever his glory. Natural glory, like that person who was accused. He was a satyrthi
sandhna; even though a temporary blemish, because people accused; and when he is
released, he claims his own original glory; that he is a satya sandhah; that he is not a thief. So
tmyam mahtvam; nityam; mahtvam. nityam should go with mahtvam. he claims,
whereas vidy abhisandna ratha; that person in whom Brahman remains subdued and
ahakra remains dominant; individuality remains dominant; personality is prominent. For
1332
that person; nasyet; he will be spiritually destroyed; emotionally destroyed; he will face
sasra problem. Sandna rathasthu nay. And what is the example. Tad etat dram.
So these two cases are seen from the example of Chandgya, acauracauray, acaura or in
some books acaura is also there; both are one and the same; acaura mean what; a non-
stealer; a truthful person; and caura means the one who has stolen. When acaura says I am
acaura he is protected. When caura says I am acaura, that very falsehood destroys him. It
is a lie-detector of the olden days. Now they have lie-detector machines.
They say that when we utter a falsehood, in the mind there is a stress; there is a strain taking
place, because what I know is one thing and what I say is other thing; because of the
incongruity of the fact and the statement, there is something happening in the mind, in the
body language itself, there is a discomfort. So the mental strain is expressed at the level of
the physical body; based on that principle, they have lie-detectors. In those days, what is the
lie-detector. Tapta parau is the lie-detectors. Do not try these days.
continuing

||||
yatirasadanusandhi bandahtu vihya
svayaayaahmasmtytmadryaiva tiht
sukhayati nanu nih brahmai svnubhty
harati paRmavidykryadukha prattam ||333||
So nidhidhysana is trying to make aha brahmsmi prominent in life and the ahakra and
mamakra less pronounced, less prominent. It should be too insignificant to disturb me and
for this practice, a person can change the lifestyle if you want.
For making the aha brahmsmi prominent, and the ahakra mamakra less prominent,
the stra gives an optional change in the life style and that optional change in the life-style
is sanysa srama. A person can optionally take to sanysa, in which the advantage is the
scope for invoking ahakra is lesser and lesser, because the husband-I does not exist; wife
does not exist; grand-father-I, brother-I, employer-I, employee-I; very many societal
transactions, he breaks. All the relationship he breaks. In short, he removes as many roles
from him as possible and confines to minimum role, he is a devotee of the lord, he is a iya
1333
or he is a guru; other than that, there is no other sabanda, and therefore ahakra
invocation scope is limited.
And here akarcrya talks about that person who has taken sanysa and therefore he
uses the word yati; and since it is optional a grhastha also can nidhidhysana but grhastha
has to put extra effort. Therefore he requires more time for nidhidhysanam. In fact the
tragedy is what: sanysi does not require much nidhidhysanam; but he has more time. A
grhastha requires more nidhidhysanam, but he has less time. Why he requires more
niddidhyaanam, why he requires because he is invoking: I am husband, I am father, I am
grandfather; I am son, I am son-in-law; all these come under what: ahakra. So therefore a
grhastha has to do more nidhidhysanam than sanysi. If 10 minutes you have been father,
10 minutes you have to compensate by saying I am not father. na m mrtyuak na m
jtibhda, pit naiva m naiva mt na janma, na bandhurna mitra gururnaiva iya.
As that example they give; if you turn the rope to the right hand side hundred sides, the
make the rope normal, you have to turn the rope to the left: how many times; 100 times.
Therefore, everytime you say father, it has to be compensated by saying, I am not father,
because you are not father; that is the truth. The fatherhood belongs to an incidental,
temporary body.
And therefore akarcrya says a nidhidhysaka who should be either a yati; yati means
sanysi; yati means not the Himalayan monster; that is Y E T I, yati; do not say all the sanysis
are yetis; Ok. I do not know whether you know about that. it is not truth that such an animal
is there; the abominable snow man; it is yeti. OK. Not that yeti; yati here means sanysi.
asadanusandhi vihya; he gives up the ahakra invocation; as much as possible. I am

using the word invocation; I hope you understand the meaning; invocation means
energising; to rekindle; nourishing, that is invocation, by repeated thinking of my fatherhood,
I am father, I am father, and the associated ramifications, which is asad. Asad here means
mithya. So mithya anusandhi; mithya dha abhmnam, vihya, he gives up totally, or if he
cannot give up, he regularly neutralises. There are people who are very health conscious;
they will always measure the calorie; whatever it is; calorie they measure. And if they have
taken one extra chocalate, they measure, then that extra kilometre walk, so that you burn
down that extra energy you have consumed. They are very particular about the neutralising
that. In the same way, if you have done extra invocation of ahakra, that day you have to
do, extra neutralisation walking, what is the walking, nidhidhysanam, walking.
1334
So why you have to neutralise that; because banda htum. Ahakra invocation means
bondage. It is adjective to anusandhihi. So a sanysi; a nidhidhyasaka gives up the ahakra
invocation which is the cause of bondage. And then what does he do; svaya aya aha
asmi iti tiht; he neutralises that ahakra by invoking what: aya aha asmi. So aya
means what: paramtma. So I am paramtma, not ahakra; I am ski; not ahakra, I am
Brahman. Iti tma dry va tiht; he should ever remain in tma dri. tma dri means
tma jna. It should be there behind in his mind all the time.
And is it worth doing this. If you ask, akarcrya says; this is worth because the benefit is
immeasurable. Brahmani tia, sukhayati nanu nih; so this abidance in Brahman; this
invocation of my true nature, sukhayati, gives me joy; because aha nithya uddha; I do not
have puyam, ppam, na soukyam, na dukham; cidnanda rpa shivha, shivha.
How can I develop depression with this knowledge. Depression and this knowledge can
never go together. After this knowledge, depression can come only in the Bay of Bengal;
never in my mind. Therefore sukhayati; it releases me from all strain; because of svnubhty;
because of the experience or owning up of the pratvam, which this knowledge gives.
svnubhthi means pratva anubhti; jna phala anubhti; because of the pratvam, the
fulfilment that it gives. And not only that, avidy krya dukha harati. Not only it gives
nanda, but it eliminates sorrow also. When the whole world thinks that I have enough
reason to be unhappy. In fact, some people like to point out; that problem is there, that
problem is there, you should have been unhappy; so even when the whole world comes and
sympathises; your son is like that; daughter is like that; inlaws are like that; they keep on
invoking, but nothing affects me.
Therefore avidy krya dukha harati. It removes the sorrow which is a product of avidy.
Ignorance; avidy kryam dukha, which is what: prattam; which is only a notion. Sorrow is
not a fact, but it is a notion; which we have generated by repeated wrong thinking; and we
are experts in generating the impossible. So we go on thinking: this happens tomorrow.
psychologists say: 70% of our worries are based on certain future events, which will never
happen. But we imagine suppose it happens; suppose it happens; and as you gone on
imagining, it goes more and more real; and then I shiver. And therefore, he uses the word:
prattam. prattam means appearing sorrow; not real sorrow. It is built-up sorrow; it is
worked-up emotion; it is super-imposed pain; and that dukha harati; and how; it harati;
param harati; param means totally; adyantam; absolutely it eliminates. It is not a temporary
forgetfulness, it is not an escapism from sorrow. There are other methods; by going to the
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movie, you forget the sorrow; because heroes have got more sorrow that yourselves. Then
some temporary relief for you. So some happiness. I am better. But the problem is that you
have to come back home. you cannot sit in the movie theatre. All the other methods are
palliatives, temporary relief only, whereas tma jna will totally eliminate.
Continuing

|

||||
bhynusandhi parivardhaytphala
durvsanmva tatastat:'dhikm |
jtv vivkai parihrtya bhya
svtmnusandhi vidadhta nityam ||334||
On the other hand, if I do not invoke my real nature, I am going to constantly think of the
bhya antma only. And what damage it will cause, he reminds. bhya anusandhi;
obsession with the bhya padartha; beginning from the very physical body; obsession with
the physical body. obsession with family; obsession with your business; obsession with
anything; it gets gradually more reality than it deserves. Like the dream; what is the present
thought alone; becomes the dream; dream is also nothing but my own thoughts only.
But because of my waking repetition alone, it comes in dream. And when it comes in dream,
it has become more real; and not only that the waker has become what: unreal: see to which
extent it goes. I-the-comfortable-waker has become the dreamer; and the dream nightmare
has become so strong, that the nightmares can disturb me, throughout the waking state and
we have to special chanting sthorams, Anjaneya sthothrams, this sthothrams, that
sthothrams, all for what: I am afraid; afraid of dream; what is dream; my own thought.
So a thought which cannot harm me at all; because it becomes so real and disturbs me. So
this reality which is generated by repeated thinking, is called anusandhi, which I am
translating as obsession; passion; involvement, getting lost.
This bhya anusandhi; durvsanam phalam parivardhay. It will increase the consequence
of ahakra vsana. Because with regard to every external object, a corresponding
ahakra has to be invoked. If it is family obsession; I have to invoke father-I; husband-I;
mother-I; there is a corresponding ahakra; similarly, business obsession means that there
is corresponding designation for me; manager, president, or clerk or officer; this or that.
1336
Every antma outside invokes a corresponding ahakra, which akarcrya calls

durvsana.
And why it is durvsana; aha brahmsmi is the fact. So I am so and so asmi is the
durvsana alone; it nourishes and how much; tatha tatha; more and more it nourishes. The
ahakra tree becomes stronger and stronger; adhacrdhva prasrtstasya kh; so vast
is the ahakra tree. And therefore what should you do. Knowing these consequences,
jtva; so having discerned and understood the consequences of ahakra invocation,
bhyam parihrtya vivkai. So vivka means a discriminative person. Here vivka you have
to carefully understand; normally vivka means discrimination; but here it does not refer to
discrimination; but the people who have discrimination; discriminative people; vivki
ityartha. vivkhibi bhyam parihrtya; having given up, having reduced the obsession with
antma; sva anusandhi vidadhta; it should be replaced with tma anusandhi; tma
anusansandhnam; which is otherwise nidhidhysanam. Therefore may you practice
nidhidhysanam.
So in Vivkacmai, akarcrya writes almost 150 verses or so exclusively about

nidhidhysanam. In all other vdantik texts, nidhidhysanam is mentioned in one line;
because it is a job to be done by the student. Therefore what can the teacher do; it is like a
telling exercise. You have to do exercise. What more can be other than that.
Normally in vdantik text, nidhidhysanam is dealt with in one slka or two slkas. The
uniqueness of Vivkacmai is that akarcrya considers nidhidysana to be extremely
important, therefore he writes more than 150 verses starting from 254 or so. It is going to go
up 415 or something, because he considers it as important. Therefore, nidhidhysanam
vidadhta. How long; nityam; you can stop only along with that. Because otherwise even if
you become a sanysi; sanysa ahakra will come.
Do everyone does namaskrams to me; do they address me with respect, etc. Do I get pda
pja; sanysa ahakra is another problems. So when iys comes, guru ahakra; I have
got so much iys; guru ahakra. The ahakra is so terrible that one form or the other,
the ultimate ahakra is aha jni, because I am not even jni because, jni is a status I
have from the standpoint of the buddhi, which is also antma. Then who am I? Brahmaiva na
brahmavid. The last ahakra is jni ahakra. So ahakra can come in one form or the
other, nidhidhysanam is a life-long exercise.
1337
Continuing.

|

||||
bhy niruddh manasa prasannat

manaprasd paramtmadaranam |
tasminsudr bhavabandan
bahirnirdha padav vimukt ||335||
So akarcry says: really speaking, nidhidhysanam is not a job that we have to do;
because dwelling upon something that we like is natural to the mind; dwelling upon
something we like is natural to the mind. Now that I am nanda svarpa is something I like
or dislike; who will dislike that. So vdnta is telling me something which is very very
interesting; happy news.
While everybody says that you are useless; you are fool, you are good for nothing; when
everyone is scolding; vdnta is the one which says you are Nitya; buddha, udda,
aparichinna; nanda. All beautiful things.
So if a person has done ravaam and mananam, he has got the most wonderful topic in the
creation. And since this person has to love this, nidhidhysana is something which is very
natural to the mind, but this natural thing is obstructed because of our pre-occupation with
worldly activities.
And therefore akarcrya says, nidhidhysanam need not be done; you only remove the
obstacle of too much preoccupation with vyavahr. And if you reduce that; which is
vyavahr and over pre-occupation; nidhidhysanam you need not do; it will happen. Like a
river flowing. And we have built a dam. And the dam is obstructing the flow of the river. Now
if the river should flow; we have to only remove the obstacle, we need not do anything
special to make the water flow. On the other hand, if the water has to flow up; not only the
obstacle should be removed; if there is an obstacle in the pipe, it should be removed; then
you have to switch on the machine. Two jobs. So for the water to flow up, you have two jobs,
remove the obstacle from the pipe and also give extra energy for the water to go up. But
when the water has to flow down from the tank, your job is what: only remove the obstacle
by the law of gravitation; the water will flow.
1338
Similarly, what is the law; human mind dwells upon a think it likes. And ravaam and
mananam has given me the most enjoyable topic in the creation. And therefore if I have the
time, nidhidhysanam will happen. If nidhidhysana does not happen, it is only because the
mind is pre-occupied with two many obsessions and therefore akarcrya says; bhy
niruddh; somehow remove the extra pre-occupation; obsession with the world; obsession
with the vyavahr. So nirdha means what; restraint; reduction; of what: bhya; the
external world which has entered my mind; the moment there is five minute free time, so
many things come to the inside of my mind. So many things are there in the mind. Svmiji
always says: a person buys tickets for only one person; but when he travels, the whole family
travels. Whole family travels in your head; wife travels; children travels; all these people
travel. Do not say it is imagination. Imaginery wife also causes equal and more amount of
sorrow; than the physical real wife. She need not be physically present. The thought is
capable of increasing BP. Wife is only an example; do not mistake me.
And therefore remove all those things from the cluttered head; bhy niruddh manasa
prasannat; so the mind is free now; relieved now; Krishna talks about it in the fifth chapter
of the Gt. Before starting nidhidhysanam, he says: sparsan kritva bahi bhyan, cakur
chaivantare brv. First thing you do is: your mind is cluttered with the whole world; so keep
it all outside at least for 15 minutes. At least become a mental sanysi for 15 minutes. And if
you mentally become sanysi, nidhidhysanam you need not do, because it is a knowledge
that you have gathered; enjoy your knowledge, it will surface, naturally; manasa prasannat,
the mind is relaxed and relieved.
And mana prasad, and when the mind is empty, just as air enters a bottle, or water enters
into a empty vessel; in the same way, when the mind is emptied, paramtma daranam, the
tma jna you have gathered from the teacher will occupy your mind; will be naturally
invoked. So when ahakra is evacuated, the vacuum will be naturally filled up with the
tma daranam; tma jna.
Not new tma jna; very careful; the tma jna which I have gathered during
ravaam, which was there deep inside, but it was not coming out, because of our worries;
what you have learned but it was not possible to think about it because of the worries;
worries over worries; when they are kept aside that side, vdnta will naturally occupy your
mind. Paramtma daranam automatically. Here daranam means smrtihi; paramtma
smrtihi; recollection of the teaching will gush into your empty mind. And tasminsudr,
when the tma jna remains in the mind for long time, then you get soaked in that.
1339
And therefore what happens. Bhava banda na. Because in the light of vdnta, what you
call as serious problem is really insignificant. From ahakra dri, every problem is
significant. From tma dri, every problem is significant. Just like in dream every problem is
too serious; and on waking, they lose their significance, because they lose their reality;
become insignificant means what; what was thought as satyam is reduced to mithya; so
insignificance means mithytvam.
So therefore bhava banda na; the bondage of sasra; that overwhelming problems will
become, I would not say, the problems would disappear; that is why we use the word
abhibhava. Remember that word; the flame of candle has got the same amount of light, but
when the sun rises, the power of the sunlight is so much, then the candle light does not go
away; but it has become significant. But when there is night all around, the very same candle
light appears to be powerful. When the tma jna sunlight, all your problems are candles;
they do not deserve that much worry; but right now we are sitting with both hands on our
head; isn't it; that action would not be required; I have a problem, I have to solve it. The
problem is too much; I think committing suicide is better; all those things will disappear.
Overwhelming things that would not be there. Bhava banda na bhavathi. Therefore, what
is the method of nidhidhysanam, you need not do nidhidhysanam, remove the obstacles
for nidhidhysanam, which is over-involvement with the world. Therefore, bahir nirdha,
getting carried away; getting lost; getting obsessed; you have to reduce, nirdha, checking,
moderation; dilution of ahakra, is the only padav, padav here means sdhana, only
means for vimukti. You enjoy the benefit of vdantik study. You have to do that. There is no
alternative to that.

|

||||
ka paita sansadaadvivk
rutiprama paramrthadar |
jnanhi kurydaat:'valamba
svaptaht iuvanmumuku ||336||
Here akarcry says: once a person understands this value of nidhidhysanam, and the
consequential benefit; he can never ignore nidhidhysanam. Therefore he says, paita,
paita means one who has studied the scriptures, how can he ignore nidhidhysanam,
that is the question; paita, one who has studied the scriptures; a layman in society will
1340
not come to this because he does not know the value. In fact, he will say vdnta is waste of
time; and in that time, I will earn Rs.10; he will know the value. But paita, a informed
person, scripturally enlightened person, Sad-asad vivki; the one who has measured the
relative value of the tma and antma; satyam and mithya, that the world is mithya, that we
cannot lean upon the world; that it cannot give security; that it cannot give pratvam; that it
will desert me.
If I clearly understand the world cannot support me; give me security; and tma alone can
support; suppose a person knows this difference, sadasad vivki, ruti pramaha, suppose;
suppose there is a person who has got the ruti pramam, ruti pramam means what: the
vdantik teaching to support him, and paramrtha dari; the one who has understood the
teaching; so such an informed person, who has been committed to vdnta for a length of
time, who knows everything every clearly, after knowing all these, jnan, kaha and mumuku,
that also we can add; the one who knows the value of liberation also; such a person asada
avalambam kaha kuryd.
How can he still hold on to the mithya ahakra and the mithya world. After knowing all
these things, how can such an knowledgeable person, informed person jnan, knowing very
clearly, asada avalambham, asad means mithya vasthu, mithya ahakra, mithya prapaja,
avalamba means what: support, how can he take the support of mithya prapaja having
known it is useless. And not only it is useless; svaptaht; not only it cannot give security,
it gives more insecurity, because previously I was worried about my security only; but now I
have more possessions for the sake of security; now I am worried about the security of those
possessions. So therefore possessions give me security or more insecurity? double
insecurity. Earlier I was worried about myself and now more about my wife and children,
grand children, money, whether they give security or more insecurity. svaptaht; which is
the cause of falling into more sasra. So svaptaht is adjective to asada. the cause for
own's own fall, the cause is mithya ahakra, the support of ahakra; avalamba, who will
take, support of such useless ahakra. And if a person takes, iuvat; only a childish person
will again fall into mithya ahakra, because child does not know.

Hari Om.
1341
112. Verses 337 to 340

|

||||
ka paita sansadaadvivk
rutiprama paramrthadar |
jnanhi kurydaat:'valamba
svaptaht iuvanmumuku ||336||
Continuing the topic of nidhidhysanam, akarcrya points out that nidhidhysanam is

nothing but a way of life, in which satyam Brahma alone becomes dominant in a person's
life; and the mithya antma or jagat is not dominant, because it is mithya. And therefore one
should be aware of the difference between satyam and mithya, both at the subjective level as
well as at the objective level. At the subjective level, dehtma abhmna, ahakra
mamakra comes under mithya and I the ski caitanya is satyam. Therefore, during
vyavahra ahakra-mamakra should not become so dominant the overshadow the aha
ski awareness or fact.
Similarly at the objective level also, my absorption in nma rpa prapaja should not
overshadow the fact that behind the nma rpa, the sat, the existence alone is Reality. So sat
in the external world should not be forgotten; chit in the in the internal world should not be
forgotten. Sat is the sra outside, chit is the sra inside. The sram should not be forgotten.
akarcrya uses the word sat-asad; Sat represents the Reality; asat representing mithya.
And sat anusandhi or abhisandhi is important; asat abhisandhi; abhisandhi means what
obsession, commitment, getting carried away, is abhisandhi. Therefore where my
abhisandhi is that becomes very important.
And if I am going to be asat-anusandhi, then I am destroying myself spiritually, which is a

childish one. A child can put the finger into the finger; a child can do that because the child
does not have the discrimination; that is why it is called childishness. We do not do that, why,
because, we know what agni will do. Similarly, asad abhisandhi is like playing with fire. And
if you are going to do that, you are a childish person. This is what akarcrya's direction of
discussion is.
1342
Continuing, we will go to 337

|

||||
dhdisasaktimat na mukti
muktasya dhdyaBhm tyabhva |
suptasya n jgaraa na jgrata
svapnastayrbhinnagurayatvt ||337||
So here akarcrya points out that one cannot have tma abhmnam and antma
abhmnam simultaneously. One cannot hold on to tma and antma simultaneously,
because holding on to one is automatically the rejection of the other. So satya abhisandhi is
mithya abhisandhi tyga. If I know that this screen alone is the reality behind the movie,
then naturally I know all the characters are shadow. There is nothing wrong in watching the
characters, but I cannot take them to be substantial. They are reduced to what: not
substantial shadow.
Therefore when I am established in the screen, movie becomes shadow, asat; on the other
hand, the more reality I give to the characters, the screen recedes and it is lost sight of. That
is why, they say, ;
(marathai maraithathu maamada yaanai; marathil maranthathu maamaada
yaanai). Once you are the seeing the wooden elephant, the wood aspect is lost sight of; but
the moment you recognise the wood, aspect, the elephant is no more an elephant, it is only
a work of art incapable of threatening. You will use the word elephant. Kulu is coming. The
elephant is wonderful you say. But it loses the capacity to threaten you, which means it has
lost its reality. You cannot have both dri; elephant satyatva buddhi and wood satyatva
buddhi together is impossible.
And therefore akarcrya says, dhdhi samsakthi matha; if a person has strong dha
abhmnam, obsessed with this physical personality, his physical life; his longevity, etc.
becomes extremely important for him; for that person, na mukti; liberation is out of the
question. That is why Krishna said in the Gt, klesodikara tham avyaktha saktha ctasm,
avyakthdhi gathir dukha, dhavatbhir avpyad. Dhavathbhi means dhavath
abhmna; the one with strong dha abhmnam, vdnta will not work.
1343
Therefore he says: dhdhi samsakthi matha; samsakthi means obsessions; all the time
bothered about the physical personality and the modern fashion trends are such that you
have to be all the time bothered about what: your height, your weight, your figure, your
complexion, and they are creating a sixth ka; already struggling with five kas, one more
ka called the dress. So dress has become so important. It is required for protecting the
body, but it has become an industry; and the fashion industry is designing are giving so
much important to the sixth ka; and if you are having abhmna, then the six ka must be
really strong.
And akarcrya says that those people will never got mka; why na mukti; tma
abhmna they cannot have. abhmnam means owning up.
And the other way around also, mukthasya, the one who is free, one who is liberated, he is
incapable of dhbhmnam. A liberated person is incapable of dhbhmnam; but what
puthrbhmnam, you cannot ask. The putrabhmnam comes only through
dhbhmnam, because putra is your putra, only from the standpoint of dha. In the prva
janam, you did not have this dha; and therefore we sing the song: ,
(neeyaaro, naan yaaro), to the child. , , aarrari,
neeyaaro, naan yaaro); you are some one, I am someone, because of some prrabdha, we
have come together. Therefore, a liberated person cannot have dhbhmnam, and
therefore family abhmna also he cannot have. But as I say, family abhmna cannot be
there; what I mean is: enough abhmna for doing the duties, not enough abhmna for
getting disturbed by the family situations. And if there is disturbance, what should I
understand. The disturbance due to family condition is an acid test for what: abhmna. And
how much abhmna. So it is directly proportional to the disturbance. Who says; if I say you
may wonder: akarcrya says, mukthasya; mukthi and dha abhmna can never go
together. So mukthasya, dhdhi abhmathi, is as same as abhmna, obsession, abhva.
It is like what: a wonderful example akarcrya says: It is like keeping awake and sleeping,
can they ever go together. So sleeping you should keep awake. you should try. Sleeping you
should keep awake. Is it possible. Asleep means you are not aware of the external world; you
are aware of the external world means you are not sleeping. Just as svapna and jgranam can
never go together. Liberation and dhbimna can never go together. You have to chose
only one of the two. What a terrible choice? Do you want abhmna attachment or do you
want mka? And if a person says: attachment is more important to me, then stra says,
drop vdnta, go to karma knda, do lot of rituals, dhynam, dhnam, bahu puthra lbham,
1344
bahu puthri lbham, sata samvatsaram dhrgam ayuhu; vdnta and attachment cannot go
together. You have to choose one of them. You need not tell it out. Inside you have to chose.
Therefore suptasya jgaranam na; for a sleeping person, waking is not possible. Supthasya,
jgarasya no; no is emphasis, naiva sambhavathi; na plus u; u is naiva; not possible. And
similarly, jgratha, na svapna; svapna, we have to take from the fourth line and add the
third line; jgratha refers to the person, jgratha puruasya, for a waking person, svapna,
here svapna does not mean dream, it is sleep, na sambhavathi; we can take dream also; if
you are awake, dream cannot come.
And why they cannot happen. Tayh bhinna gua arayatvt. That is jgaraa svapnayh,
waking and sleep are based on two opposite guas. One is tama pradhna; sleep is tama
pradhna, tam gua arita, whereas jgrat and svapna are satva and raj gua arita;
since they belong to opposite guas; how can they co exist. Or to give another example,
tama prakayh iva. Like light and darkness.
continuing.

|
||||
antarbahi sva sthirja gamu
jtv:':'tmandhratay vilkya |
tyaktkhilpdhirakhaarpa
prtman ya sthita a mukta ||338||
So this idea has been given in the Bhagavad Gt also. The only thing is what is given in the
Gt and Upaiads, just in a nutshell form, here akarcrya puts it in a very very
magnified form; In Gt, the verse is
|
||- ||
y ni sarvabhtn tasy jgarti sayam |
yasy jgrati bhtni s ni payat mun ||2- 69||
Same idea is given here. jgraam and svapna; day and night can never co-exist. So
therefore you have to choose.
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And akarcrya assumes that we have seen the problems of attachment enough.
akarcrya is very optimistic. Even though he asked us to give our vote, akarcrya
assumes that we will vote for mka. Because generally the one who comes to vdnta, is
assumed to be one who has seen the problems of attachment; Parikya lkn karmacidn,
brahmnano nirvda yt; family attachment, husband attachment; wife attachment, children
attachment, after seeing and experiencing all these, and suffering and wanting to come out
of all these, have come to vdnta. Having seen the problems of attachments, one who has
seen the attachment, has come to vdnta; akarcrya assumes.
And therefore he advises, since you are interested in mka; better follow my advice. What is
the advice, svam jtva; do not hold on to ahakra and mamakra but own up your asaga
tma svarpam. Not husband-I; wife-I; father-I; grand-father-I; they are all problematic-I-s;
therefore dropping them; may you own up; sva means what; asaga tmna; na stri
puman napumsaka ka bja. So you are none of these personalities. Therefore sva
asaga tmna, jtva.
And where do you recognise this tma? antarbahi; which tma is inside the body and also
bahi;, outside the body and sthira jagamu; in the form of consciousness, understood; in
the form of caitanya; my nature is both inside and outside; and sthira jagamu. sthiram,
sthavam, like plants, the caitanya is there; is the non-moving plants, the caitanya is there;
and jagamu; in the moving animals and the human beings. So in all moving and non-
moving living beings the tma is there; in the form of caitanya.
In fact, you can extend further, even in the inanimate object, tma is there; but the caitanya
aspect is not manifest there; it is not absent; it is not manifest there; but what aspect is
manifest? the Sat existence is manifest. Therefore in the desk chit is not there, if asked, what
to say, you cannot it is not; in the desk chit is there; but not manifest. whereas the Sat is
manifest. Therefore Satcitrpa I, the tma, am both inside and outside, in moving and
non-moving, in the animals and inanimate, iti jtva.
Having recognised, owned up this fact, tmana; atmandhratay vilkya; he himself, as the
very tma of this universe. tmana means what; as the very essence of the universe. Just as
a wave imagine, recognises itself to be water, what will that wave say. I, the water, am the
substance behind, not only this wave, but I am the tma behind all the waves; not only all the
waves, I am the tma essence of even the ocean; all the rivers; so tmana, itham bhva,
thritya; as the substratum.
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And therefore only dhratay without Me the world does not exist; not that without the
world, I do not exist; this was what I was thinking before, that the world only was saving me;
it is not that without the world I cannot exist; but the truth is what: without Me, the world
cannot exist. Without water, the ocean cannot exist. So when I look myself as wave, I said: I
said I depend on the ocean. Look.
When I look at myself as a wave, I depend on the ocean. But when I know myself as water,
what do I say: ocean depends on me. Why, because ocean is a nma, whose essence is water.
Therefore whether I depend upon the world or the world depends on me, is dependent on
what: my understanding of the meaning of the word aha. Therefore having understood
yourselves, see yourselves as the dhram of the universe.
And this requires what: tyaktkhilpdhi. If you are going to take yourselves as the body,
updhi here means the body; if you take yourselves to be the body, you will have to
depend on the world, because you require food, clothing, shelter. Therefore if you are the
body, you have to depend on the world, therefore if you become independent of the world,
you have to disown the body. So tyaktkhilpdhi; do not have dha abhmna. Dha
abhmna leads to world dependence. Dha abhmna leads to world dependence. Therefore
give up dha abhmna.
In fact you can challenge the world; because the world threatens in what; giving some harm
to you; harm to you means which you; you, means the body; and when the body is only
mithya, antma for me, the world can threaten, the worst that can happen to me at the body
level is death; and death itself is not a tragedy for me. That is the worst harm a person can
do and therefore tyakta akhila updhi; updhi means the antma.
And here akarcrya says; give up the body; very careful; give up the body, if you take
literally it will be committing suicide; therefore you have to interpret it as akhila updhi
abhmnam tyaktva; give up the body means give up the abhmna in the body. Attachment
to the body. Obsession with the body; give up. So tyakta akhila updhi; and therefore only
akhaa rpa; so akhaa rpa means with undivided nature; from the body's standpoint
I am khaa; khaa means separated from the world.
In fact, psychologically speaking, khaatvam is a form of sasra. khaatvam means what:

being separate from the world. And the sense of separation expresses in the mind in the
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form of rejection. In fact, one of the worst form of fear is feeling rejected by others; even as
children will find if the other friends are not taking this children for game, the child feels
isolation; friends are not keeping me company; are not taking me into the team for playing;
that means what: sense of isolation. And as we grow old, the same sense of rejection is there;
whether family will accept me in the fold, and when I earn I feel everybody loves me; and
when I stop earning, I feel that I do not have that much worth in the family; whether they
reject or not; I begin to feel; I think they do not have that much respect for me. All these
psychological pains that children are not respecting, previously they used to ask for
permission for everything, now I do not know what is happening; moreover my ears have
become little short of hearing now, so that my hearing has become come down, I do not
even hear their conversation, and I feel that in the discussion, they are leaving me out. That
leaving out is called khaatvam; physical khaatha, psychological khaatha, even though
you are fed very well in the family, the feeling that I am not in the fold, is a form of sasra.
And how will this sasra go. The only way is what: As long as you are a body mind
complex, the khaatha will be there. Own up the tma svarpam; no one can reject me. Can
any wave, reject the water. Can ocean reject the water; Can rivers reject the water. In fact they
cannot reject the water because, rejecting the water, they do not exist; therefore they very
existence requires inclusion of the water.
Similarly, once I know I am the tma, nothing in the world can reject me. Brihadaranyaka
Upaiad beautifully brings out this points;
Brmatham pardt, ynyanthra tman Brahmavda; kathrantham pardt, ynyanthra

tmana katram vda.
Unless you know the tma, the sense of rejection will never go away. Idam Brahma, Ida
Ktra, Ime lka; im dv; imni bhtni, idagum sarva, yadaya tma; that is the only
way out. And therefore, beautiful akhaa rpa; I am the undivided tma, the essence of
the world; and therefore only purntmana; sthitha bhavathi.
So since khaathvam, khaathvam means division; division means apratvam; having

given up apratvam, may you remain as prntma.
Eknte sukham msyathm parathar cheta samdhiyathm,

prntma samkatham jagaditham, tad badhitham dryatha.
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So this is nidhidhysanam; and the one who remains never having the idea that I should be
wanted by others. That is the biggest sasra. I should be wanted by others. First sasra is
I want others. Gross sasra. Subtle sasra is what; I do not want others; that much
courage has come; but I want to be wanted by others. Invitation card, they did not send me;
never sent me invitation; having the want of being wanted is mukthi. Therefore saha va
muktha. That is why jni is able to remain in a corner of the universe also; even though;
(kelvi kelpaarille) that idiom in Tamil; no one to enquire about
you; nobody to see whether I am there or gone; should not somebody come and see
whether I am alive or dead; I do not care even that. Whether I am alive or dead; whether
people care about that or not; I do not care about. Very tough, it is easily said; the very
extremely difficult; but worth attempting. It is worth certainly attempting.
Continuing.

|

||||
sarvtman bandavimuktihtu
sarvtmabhvnna par:'sti kacit |
drygrah satyuppa dyat:'sau
sarvtmabhv:'sya sadtmanihay ||339||
So this vision, this perceptive, so this awareness, which awareness, I am pra tma; I do not
depend on the world; and I do not depend on the world depending on me also; so this
vision; this awareness not feeling the sense of isolation; segregation, separation, rejection,
this perceptive; this maturity is called sarvtma bhva. A very deep significant expression for
mka. So sarvtma bhva. akarcry says; this sarvtma bhava alone gives you
freedom. Then alone you are complete. Then alone your mission in life is accomplished. So
therefore akarcrya says: sarvtma bhvth, para banda vimukthi htu nsti.
There is no other means of liberation other than this sarvtma bhva. Banda vimukthi htu
means what: means of liberation. Para nsti; double negative; there is no other means;
other than sarvtma bhva. Positively put it means what: sarvtma bhva alone is the means.
And not only this is the means sarvtmana; absolutely; doubtlessly; if you think there is any
other means you try. Either try to depend on others and see the misery; and another misery
is what: being wanted. All the time watching whether they are depending on me; depending
on me; so watch that. That is still worse misery because the tragedy is nobody enjoys
depending on me.
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So if I enjoy others depending on me, I am going to be miserable because I enjoy others

depending on me and others are struggling for what: to get out of my dependence. Children
are rebels after thirteen; teenage is terrible why, because they want independence. Nations
want independence. And imagine I want them to depend on me. How will it work? Therefore
before their independence, better you become independent of, wanting them to be
dependent on you. Am I quibbling with words are you able to follow that? Wonderful.
Old age is thrill if you attain this state of mind. Because as we grow old, world finds us
useless. Naturally, because we are not productive. At least eyes are good, they will keep as
watchman and watchwomen. If you are lying there, at least, the thief may not come. If sense
organs do not function, world does not find any utility in us. And whether you like or not,
world is utility oriented. When they find us useless, they will maximum for important days
they may come and do namaskrams and go. Not more. So if I am not ready for this, old age
become miserable. Not only I should be ready for this, I should positively enjoy this, because
I have got the time to dwell upon sarvtma bhva.
And therefore there is no doubt about this. Sarvtma bhvth para; bhva is pajami
vibhakthi, because the word para governs pajami vibhakthi; anya sarvtma bhvath;
other than sarvtma bhvth, there is no other method.
Now the question is what do you mean by sarvtma bhva. Is it that everywhere I will stand
tma standing? Sarvtma bhvath, literally translated means what: sarva tma iti jna,
sarvtma bhva. A vision which means everything is tma, or seeing everything as tma is
sarvtma bhva; bhva means bhvana. That vision that perspective.
Now what do you mean by that; seeing everything as tma means; suppose I am seeing this
clip. To see that tma which do I do? So it is easily said but what do you mean by that?
akarcry is going to explain that in the latter portion, but I will just briefly dwell upon
that. For our practical approach.
Sarva; sarva tma bhva means or sarva tma daranam means sarva antma mithytva
daranam. Everything is tma means, everything other than tma is nma rpa or mithya. So
sarvathra tma daranam is equal to sarva antma mithytva daranam.
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And sarva antma mithytva daranam means what: sarva antma rga dva abhva. Sarva
antma rga dva abhva. How, try to see the logic behind it; rga and dva can be only
towards a real thing. Even a thief, when he snatches the chain; chain-snatchers; snatches the
chain and he runs and he very carefully holds it; and later he discovers that this lady is
intelligent and the real chain she has kept in the safe deposit valut. and then for the sake of
wedding or something, she has got the 2-1/2 rupees chain.
Now the moment the thief knows that, it is worthless, what will he do. He will drop it; he will
not be interested in it. Therefore in a fake ornament, even a thief is not interested. Therefore,
where mithytva daranam is there, neither rga can come towards that; nor can dva
come. So rga-dva abhva, with regard to the entire world is sarvtma bhva. Rga-
dva abhva.
And how do I know that, whether rga-dva or not. Wherever rga-dva is, the mind is
violently disturbed. Violent disturbance of the mind is the symptom of strong rga-dva.
Strong-rga-dva is the symptom of satyatva bhuddhi. Satyatva buddhi of the world is
symptom of sarvtma bhva abhva.
Therefore ultimately watch your mind, whether it enjoys samatvam or not. I do not say that
you should not have emotions at all; very careful; there is no violent disturbance. Like good
road and bad road. Good road car will not violently shake. Not that car will not move at all.
Then the car will not move at all. But when the road is full of pot-holes, our roads will be like
that; what will you say more; you find that it goes up and down. Therefore sarvtma bhva
means samatva buddhi. And therefore this is the approach. But akarcrya is going to
present it in a different way.
drygrah satyupapadyat. tma sarvtma bhava is possible only in sarva antma tyga; I
used the word; antma mithytva daranam. akarcrya uses the word; antma tyga.
So drya agraha; all technical words; they should be very carefully understood or it can
mislead. Drya means antma, the world of objects. Agrahaam means not grasping; not
grasping means what: renunciation; that is tyga; so driyam means antma; agra means
tyaga; driyam agra means antma tyga. So does it mean that I have to give up my
house, car, and then the chappal, etc. Ok something I can give up. Even by becoming
Sanysi, I can give many things; but remember, total antma tyga is not possible because,
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living requires possessing some antma. Body you cannot give up. That is antma. And dress
you cannot give up. Chappal you cannot give up.
Therefore antma tyga means antma abhmna tyga. Therefore antma abhmna
tyg sati va upapadyat. Only when you give your attachments to your possessions; it will
work.
And if you are a great devotee; you can have an alternative approach. A religious approach; a
philosophical approach. akarcrya is giving a philosophical approach; what is the
philosophical approach; give up your abhmna in everything; ownership in everything;
because it is all mithya; fake, unreal, empty; problematic. Worthless. Therefore give up. This is
the philosophical approach, called mithytva daranam. If the philosophical approach you
are not able to have, we have got an alternative religious approach, and what is that
approach; everything belongs to God only. Many people find it comfortable; Ok. does not
matter. We are interested only in the end product. You should not have ownership. That is
the end product. Philosophical approach is everything you own is mithya; religious approach
is what: everything you own really belongs to the Lord alone; Lord has given to you
temporarily; use it; and then return it with thanks.
And throughout life you remember, this is to be returned; this is to be returned; what about
wife; returned to God; What is death; giving back to God only; children, return to God;
money, return to God. What about your own body; so everything belongs to God; that is
another approach. Either way, never have ownership with regard to antma.
And only in that, upapadyat. Is possible? What is possible? Sarvtma bhva is possible only
when you give up ownership. Abhmna tyga. And when he gives up all the antma, what
will be left behind; when you give all the antma, what will be left behind; tma.
Therefore sadtma niaya; by remaining in the tma; by giving up all the antma, by
remaining in the tma; what type of tma satya tma; sadtma means what; satya tma
niaya, mithya antma tyagena; sarvtma bhvaha asya bhavathi; sarvtma bhva will take
place. And if that sarvtma bhva is there; I am a free person; A very big project,
akarcrya has given; you will have to accomplish; there is no time limit. It is not like a
contract to finish it by a particular time. No. You take janms, we do not care. but without
sarvtma bhva, no freedom. Ok.
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||||
dryasygrahaa katha nu ghaat dhtman tihat
bhyrthnubhavaprasaktamanasastattatkriy kurvata |
sanyastkhiladharmakarmaviayairnitytmanihparai
tattvajai karayamtmani sadnandcchubhiryatnata ||340||
So here akarcrya says abhmna and sarvtma bhva can never go together. Abhmna
or attachment and sarvtma bhva can never go together. So he is giving a description of an
abhmni. A typical abhmni is described here. Dehtmana thiata; A person who remains
with dha abhmna all the time. His description, his bio-data is heavily towards body
oriented and he is so much attached to those bio-data. dehtmana thia; which is called
otherwise ahakra.
And once I have got strong ahakra and individuality; naturally, I enjoy a personality, which
finds certain part of creation, favourable to me. Because I have a personality, I have got a
rga towards a particular set up, which is in the form of certain likes and certain dislikes.
Therefore bhyrtha anubhava prasakta manasa; that person has got a mind which is
strongly attached to a particular set up; which he has meticulously created.
And stronger your personality, so particular about the set up you want. So how many chairs
should be there; and how many TVs should be there; how it should be kept; everything I am
very meticulous; it looks that I am a perfectionist; it is wonderful; and you see the
perfectionist people are generally disturbed people because always something or the other
is not up to the mark. If that thing is not in that place, shouto shout. So there is a volcano at
home. What is that. The pen which I had kept in that place is missing.
There is nothing wrong in being meticulous. But if it is disturbed, I am disturbed, it means

meticulousness is convenient for vyavahr but if meticulousness disturbs, it is a bondage.
You should not mistake this. Svmiji; therefore hereafter, I will put everything; shoe will be in
the kitchen, because you have said that you should not be meticulous; No; be meticulous
about everything; wonderful; orderliness is wonderful; harmony is wonderful; discipline is
wonderful; but are you hooked to that; to such an extent, that it is capable of enslaving you.
That means serious problems.
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And that is what akarcrya uses the word: prasakta manasa; prasakti means what: you
are extremely particular; to that extent that without that you are seriously disturbed. It comes
because of what: strong dhbhmna. Dhbhmna leads to set-up abhmna;
dhbhmna leads to set-up abhmna. Set up reversed means what: set-up reverse; what it
becomes; upset; they have put it correctly; set up reversed is upset.
If I extend the class further, you may get upset.
Hari Om.
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113. Verses 340 and 341
||||
dryasygrahaa katha nu ghaat dhtman tihat
bhyrthnubhavaprasaktamanasastattatkriy kurvata |
sanyastkhiladharmakarmaviayairnitytmanihparai
tattvajai karayamtmani sadnandcchubhiryatnata || 340 ||
As part of nidhidhysanam topic, akarcrya is dealing with sarvtmabhva, and he

pointed out that without sarvtmabhva one cannot attain freedom. Sarvtmabhva seeing
everything as tma; sarva tma iti bhvaha daranam. And if we want to look at the
sarvtmabhva itself from another angle, we can say that sarvtmabhva is sarva antma
mithytva daranam. Seeing everything as tma means, seeing anything other than tma,
that is antma, as mithya. So sarva antma mithytva daranam; sarva nma rpa mithytva
daranam. Then what is the indication of antma mithytva daranam; we know that
anything mithya, unreal does not deserve either rga or dva. Just as a fake ornament does
not deserve attachment. A counterfeit Rs.500 note does not deserve attachment, because it
is fake.
Similarly, a fake tiger does not deserve dva or bhaya also; because it is a fake tiger. So
since the whole antma is mithya; the mithytva dri should remove my rga and dva
towards the world. Therefore sarvtma bhva expresses in the form of dilution of rga and
dva. So we can put in practical language: Sarvtma bhva is rga-dva neutralisation.
And how do we know that rga-dva has been neutralised. When rga-dvas are
neutralised, intense and violent negative reactions subside. All negative reactions like anger,
fear, depression, jealousy; they are all expressions of rga-dva only. When rga-dva is
managed naturally this violent reactions come down; there is amatvam; this amatvam is the
indication of successful sarvtma bhva. The amatvam of the mind, a balanced mind, a
tranquil mind, a peaceful mind, a mind which is free form violent negative reactions is the
indication of sarvtma bhva.
And therefore akarcry in these verses is highlighting the importance of sarvtma

bhva. In this particular verse, which we have seen partly, akarcry says this antma
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mithytva daranam is very difficult, when ahakra is dominant. Dha abhmna is

dominant. Naturally family abhmna, then that part of the world which is connected to my
family, like my house, my car, my land, etc. ahakra mamakra will become powerful; more
powerful the aha-mama, the more difficult it is antma mithtva daranam.
Therefore akarcrya says; dhtman tihata; suppose a person has strong dha
abhmna; tihata puruasya, it refers to this unintelligent person; dehtmana, aha dha
va iti sarvadha tihata; because of the strong abhmna, family abhmna etc. bhyrtha
prasaktha manasa; she wants to order the external conditions; because she knows which
particular external condition is favourable to ahakra; therefore he has got a clear
specification; family conditions should be like this, working condition should be like this; he
has got clear specifications regarding the external world, and therefore all the time bothered
about what, adjusting the wife knob; husband-knob, child-knob, grand-child knob; each one
he is struggling to adjust. what is the purpose of adjustment. He wants a condition which is
most comfortable and cosy for the tma. Therefore his mind is obsessed with what: external
adjustment. Bhya artha anubhava prasaktha manasa; his mind is prasaktham; obsessed, all
the time committed to, bahyaaartha anubhava; experiencing a particular favourable
external conditions. Bhya artha means external conditions; consisting of people, consisting
of objects, including the temperature in the room; I am very particular it should be 18.3. That
should be that.
And like a barometer, the temperature goes up and down, his mind also goes up and down;
and therefore Bhya artha, objects, people and situations are called bhyrtha; anubhava; he
wants to experience in a particular condition; and prasaktha manasa. This is the name of the
person; bahuvrihi samsa; prasaktham mana yasya puruasya tasya puruasya for a person
who is obsessed with adjusting external conditions; and therefore naturally he is very busy,
because he has to run up and down; to catch hold of the mechanic, or this person or that
person, getting anyone of them is more difficult than mka. Therefore you somehow
manages one and adjust; by that time there is breakdown somewhere else. By then, you
again run and run and adjust this and that; and something else goes wrong; and therefore
busy; busy all the time.
Therefore tatham kriym kurvatham; all the time busy with the respective activity. What is the
respective activity. Whichever bhyrtha he wants to order, corresponding to that, relevant
to that, whatever action is required, he is busy with that action. And naturally, is he going to
be that successful. No. Therefore there is a constant irritation in the mind. Irritation need not
1356
come for him. Why, only if it has gone away, it has to come. There is a running constant
irritation in the periphery; that anybody utters any word, (erinju
vizharathu) in Tamil; I do not how to translate into English. He flares up in the least
provocation. Because it is never possible to keep the conditions perfectly.
Therefore tat tath kriyam kurvatham. For such a miserable person; for such a slave of external
condition, dryasya agrahaam katham ghatathe. How can he have antma mithytva
daranam. Or to put in positive language, how can he have sarvtma bhvaha.
So dryasya means antmana; agrahaam means mithytva daranam; non-perception of

antma; his not seeing antma as satyam; not seeing antma as satyam means seeing
antma as mithya. Therefore dryasya agrahaam means antma mithytva daranam is
difficult. Or to put it in another language, being indifferent to external conditions. Not being
overly bothered or worried or obsessed about external conditions. It is impossible, as long as
you have got strong dha abhmna. Up to this we saw.
So in the third and fourth line, akarcrya presents a remedy. Therefore what should one
do. One aim is reduction of dha abhmna; reduction of all the other abhmna like family,
company, etc. and abhmna tyaga does not mean, not caring for the family. Attachment and
care are totally different; we are not saying that one should not care for the family; love the
family or express compassion to the family; or doings duty to the family; that is all one thing.
Here attachment part is alone criticised. Therefore dha abhmna tyga; family abhmna
tyga; not-giving more reality to them than they deserve. And for this purpose, the stra
uses a optional method, which I talked about in the last class.
One of the optional life-styles the stra prescribes to help this to taking up sanysa srama.
Because the sanysa srama and life style of sanysa srama and the duties of sanysa
srama are designed in such a way; that there is no much scope for attachment. He has to
cut all relationships. He should reduce going to this place, that place, that meeting, and all
those things. Constant involvement with a person is not allowed. Constant involvement with
a set up is not allowed. Anything that can generate attachment, they are to be dropped in
sanysa srama.
And therefore here akarcrya says that ideal life-style, which is prescribed by the stra,
one can optionally take to reduce attachment. But due to some reasons, if it is not possible,
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one need not take to external sanysa srama, but try to internally detach from situations. So
here akarcrya is talking about sanysa srama.
Therefore what can one do. sanyast akhila dharma karma viayai; one can renounce all the
dharma, karma and viaya. Dharma means all the vdic rituals are called dharma. strik
activity. Sstriya karma is called karma. Then karma, karma means what; loukika karmi,
social activity; which are not prescribed in the vdas; but we ourselves voluntarily take to.
Dharma means vaidika karma; karma means loukika karma; renounce all of them.
And viayai; viaya means what: all possessions; give up all the possessions so that we need
not bother about maintaining them and the attendant duties also. Therefore, every
relationship brings in a bunch of duties; direct and indirect duties; all of them, renounce. So
this is also bhahuvrihi samsa, referring to the person; so one should renounce all the karms
and possessions; and nitytma nihparai. naturally a lot of time is saved. Many duties are
not there; social duties are not there; family duties are not there; national duties are not
there; and as far as individual duties are concerned, optional. You can adjust. So therefore a
lot of quality time is achieved by that.
And what should one do; nitya nihparai. So one should invoke the strik teaching more
and more and try to abide in the nitya tma. So subdue ahakra and invoke tma, because
ritualistic and worldly duties require ahakra invocation. In every ritual I have to invoke
ahakra, by mentioning my gthra, by mentioning my stra; I am the son of so and so;
grandson of so and so; great grand son of so and so; three generations. So therefore gthra
sthra and vara srama; so every vaidika, loukika karma requires invocation of ahakra;
and this sanysi need not invoke his fatherhood or sonhood or husbandhood and therefore
he can invoke what: other I; aha nithya uddha buddha muktha caitanya Brahma asmi.
And therefore nitytmanihparai. So making the aha brahmsmi prominent; aha

individual-asmi is made less and less prominent. It has to fade away. So now aha
brahmsmi is in faded letters. But the others are prominent; the moment I say I, my
personality-I is prominent. That is made less prominent and tatvajai; so this be practised by
those people; who has already done ravaam and mananam for a length of time
consistently. So this tatva nia; this abhyasa cannot be practiced directly, one should study
the scriptures for a length of time, and be convinced of the teaching. So ravaa, manana
should have been done, by those people; tatvajnai. All these are adjectives to the sdhaks.
So the sdhaks should do all these things.
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And sadnandcchukai. What type of sdhaks; sdhak who is interested in jvan mukthi;
who is serious about liberation; who is a tvra mumuku. If he is very serious about mka,
these things are not required; he can be involved in ahakra based activities; and suffer
sasra also. But akarcry's statement is: but do not complain to me; Sasram is
tormenting me. Moment you say it is creating problems;
I will advice these things. There is a remedy; but how serious you are with regard to the
remedy.
Therefore he says: sad nanda icchubhi; those who are intensly serious about mka
nanda; tma nanda; so by these people, karayam; karayam you have to supply the
word dryasya agrahaam karayam; the following practice should be done; and what is the
practice; drya agrahaam; antma mithytva daranam. Drya agrahaam; antma
mithytva daranam has to be practised sincerely; tmani; in oneself. And yathnata;
yathnata; with effort, with sincerity it has to be practised.
Continuing.
|
||||
sarvtmasiddhay bhik krtaravaakarmaa |
samdhi vidadhty nt dnta iti ruti ||341||
From this particular verse, akarcrya is entering into another topic, as a part of the
nidhidhysanam discussion; and that topic is samdhi abhyasa. Samdhi abhysa; practice
of samdhi which he will name as nirvikalpaka samdhi later. Samdhi abhysa or
nirvikalpaka samdhi abhysa is the next topic, which is a part of nidhidhysanam topic
only; and this is going to be very elaborately discussed from this verse 341 up to 417th verse.
341 to 417 is going to be the topic of samdhi abhysa rpa nidhidhysanam.
Now what is this samadhi abhysa we should carefully understand because it is a widely
discussed topic and there are lot of discussions also. Therefore we should carefully
understand this. Till now we talked about nidhidhysanam as leading an alert life and
dwelling upon the stram, which we have heard from the Guru. This is the type of
nidhidhysanam we have highlighted till now. What is nidhidhysanam; leading an alert life.
And what is an alert life; a life in which rga-dva never becomes over-dominant. And
leading to kma-krda lbha mha etc. which is a non-vdantik response.
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So therefore dukhvanudvignaman sukhu vigatasprha; the stithapraja lifestyle, a

jni life-style is talked about in the Gt-2nd chapter, in the 12th chapter; in the 14th
chapter, in the form of sthitha praja lakani; in the form of para bhaaktha lakani; in
the form of guththa lakani. In 3 places Gt talks about jni's response to life's
situations.
How does a jni live in the world. Having got descriptions, I just monitor my day-to-day
behaviour and response and see how much gap is there between the jnis's lifestyle and my
lifestyle and my aim is what: by an alert living, I try to reduce the gap. Mna apamnayo
thulya; thulya mithra ripakay; sarvarambha paritygi; guaththa sa ucyat. So by alert
living; reduce the gap the sthitha praja lakaa and my day-to-day behaviour; which
means lot of introspection is required; lot of auto suggestion is required; it is a constant
monitoring of every little behaviour of mine, which we call alert living, which is an important
form of nidhidhysanam, which is compulsory.
And the second part of nidhidhysanam we have highlighted is: being in touch with the
teaching. So through ravaam and mananam, whatever I have gathered, I try to be in touch
with the teaching, and how I keep in touch is my option. The aim is I should keep in touch
with the teaching; I can do that by repeated ravaam itself; is a form nidhidhysanam.
Therefore repeated ravaam can be in keeping touch with the teaching. Or even if I do not
do ravaam, I do reading of the scriptures; stra abhysa; so revising the upaiadic
teaching, the Gt teaching within myself. That is also a form of nidhidhysanam. Or I have
discussion with other seekers, who have also studied. Tad cintnam; tad kadanam; anynyam
tad prabdhanam. Instead of going to the teacher, I go to another student and I just share
the teaching; that sharing is also another form of nidhidhysanam. Or I preach what I have
learned; I teach to someone else. This very teaching becomes a form of nidhidhysanam.
Therefore you teach or you talk with your friends, which kind of friends, vdantik friends; and
talk not about family affairs; but vdnta; but happened today in the class. What is your
understanding; what is my understanding. This mutual sharing, teaching, reading, continuous
listening or writing. akarcrya would have said that: nowadays only it is available; and
listening to the cassettes ravaam. In any form; the aim is what: dwelling upon the strik
teaching. That is also nidhidhysanam. So these two forms of nidhidyaanam have been
highlighted up to now; but hereafter, the topic is going to be another form of
nidhidhysanam.
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Now the previous two forms of nidhidhysanam, itself may be sufficent for most or for many
of the people to get jna nia. A person can get jna nia, a person can become a sthitha
praja, a person can get jvan mukthi; with these two forms of nidhidhysanam themselves.
And how do your measure your jvan mukthi. Reduction of three things; what is that;
intensity of negative reaction; frequency of negative reaction; and what is the third one; the
recovery period from negative reaction, if they become considerably less; even if negative
reactions rise in your mind, it does not go beyond your mind; it rises and before long, it
settles down. That is nia. And this nia, this jvan mukthi, a person can attain by this alert
life and remaining in the stra by one method or the other.
But suppose there is someone, who finds that he is not able to get the full benefit in spite of
this sdhana; this much sdana means what: whatever I have said. Repeated reading,
repeated ravaam or trying to lead an alert life; if all these things have not given the benefit,
then for the sake of such people, another form of nidhidhysana is mentioned here, which is
called samdhi abhysa. Therefore we should remember that samdhi abhysa is not
compulsory for all the people. Samdhi abhysa becomes necessary for those people who
finds these forms of nidhidhysanam in adequate for them; because of their intense vipartha
bhvana. Some people have got serious psychological problems, because of their early life;
early life in this janma itself; or in the previous janma; therefore certain problems are very
very dominant.
And when these problems are very dominant, and they are not able to get over that at all;
then this samadhi abhysa is talked about; and what is this samdhi abhysa; in this you try
to create a specially designed atmosphere. Previously, we did not prescribe the atmosphere.
He says we should be in touch with stra, whether the room is OK or not; you can go to the
beach and all; or you go to any room and discuss the stra, we did not insist upon the
atmosphere or the surrounding condition.
In the samdhi abhy form of nidhidhysanam, we insist upon the conditions also. So like a
secluded place, there should be no noise at all; and the surrounding must be such and such
and you should sit in any way; you should have a proper sana; and you should not sit on the
ground; you should have a special sana for you; and special posture; and you should keep
the head, body and neck straight; how should your eyes be. These are all what: prescribing
the atmosphere.
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What is our aim; not the atmosphere; the aim is what: dwelling upon the stra alone is
important, but in samdhi abhysa the other aspects will also become important and thus
creating a specially designed atmosphere is condition No.1 for samdhi abhysa.
Then the second condition for samdhi abhy is: your dwelling upon the stra is a
focussed dwelling; in which you select a particular portion specially designed for you.
Depending upon your psychological problem. If the psychological problem is fear of death.
Some people have got that. So even walking out they are afraid. Going in aeroplane they are
afraid. Going in train they are afraid; the fear of death is intense for some people; then, which
aspect of the teaching should be emphasised. Not tma uddha etc. tma is amrtha; tma
is immortal; that aspect you take. And if a person's problem is that I do not possess many
things; I have got only less possessions; my neighbour has got more possessions and
therefore sense of limitation; pariccda bhuddhi; or apra buddhi is there; which aspect of
these will become important for you; pratha bhuddhi. So thus you have to take a
particular portion.
If you are worried about some negative actions you did in the past; some mistakes and that
too secretly; the mistake done in secret can be a very big problem. And they can torture the
mind. So the sense of ppam, sin when it affects, then the meditation should be what: puya
ppa adthatvam. Na puyam na ppam, na saukyam na dukham; that puya ppa
adtatvam.
Thus what is the first condition. The atmosphere must be specially designed. Second thing is
what: the portion of the stra to be dwelt upon is also focussed dwelling. And these two,
for practising these two, vdnta makes use of the yga stram, because yga stra
specialises on these two things. Which these two things; providing an ideal atmosphere and
learning to focus on something. for these two things, yga stra gives a beautiful technique
or method known as aanga yga; yama, niyama, sana, pryma, pratyhra, dhraa,
dhyna and samdhi. A beautiful system is presented by Pathanjala Yga which will help in
providing two things; providing the atmosphere and providing an object for focussing. I am
not going to dwell upon the aanga yga topic; I have dealt with it in the 6th chapter of the
Bhagavath Gt. In the introductory portion I have elaborately dealt with. I do not want to
give the details; but the idea is what: you create an atmosphere; where there is no distraction
at all.
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And in this aga yga, this concentrated focussing, is presented in four stages, known as
dhraa, fixing the mind upon the field in which I want to dwell and dhyna, trying to retain
the mind in that field; first fixing, then retaining, and thereafter, savikalpaka samdhi;
deliberate absorption in the field; here the field is what: the strik teaching; deliberate
absorption called savikalpaka samdhi; and then the fourth, the culmination of the these
three stages, nirvikalpaka samdhi, effortless absorption. So the difference between the third
and fourth is: in the third stage, it is a deliberate absorption; will and effort are involved; in
the fourth one, effortless absorption means what: there is no will involved.
And in effortless absorption, I will become incapable of distraction. In the deliberate

absorption, I am capable of distraction; I have to struggle for absorption. Distraction is
natural; absorption effort is required. But in the fourth stage, absorption is natural;
distraction cannot take place. This fourth one is called nirvikalpaka samdhi.
And in the Yga stra, the object of samdhi is different. Nothing to do with stram. They
talk about various cakras of the body; and asks you to keep your mind in mladhra or
svadhina or manipaka or ja cakra etc.; but vdantik meditation, we are not interested
in any cakra because, cakra is antma. It will take you to chakkar only. Therefore we are not
interested in cakra, with due respect, we do not go to that. With due respect, we do not go
that and then we want to absorb our mind in what: the vdantik teaching; which I heard. So I
will call it focused recollection in a specially designed atmosphere. What is samdhi abhysa;
focussed recollection; recollection of what: the teaching in a specially designed atmosphere.
And in the yga stra, they present nirvakalpaka samdhi is the goal of that practice. In the
yga stra, nirvikalpaka samdhi is presented as the goal of that samdhi abhysa; but in
vdnta, our goal is not nirvikalpaka samdhi; whether nirvikalpaka samdhi happens or not,
that is not our care, but in the process of aiming at nirvikalpaka samdhi, we are dwelling
upon the stra; that dwelling upon the stra is more important. The process is more
important; but not the nirvikalpaka samdhi itself.
I will give you an example. When I was a very small boy, I was taught ygasans by my
father. There are several ygsana; one sana is ardha matsyndra asana; it is a beautifully
specially designed sana, in which one learns to twist the spinal cord; that the sana is itself
called spinal twist asana. Therefore you put one hand behind and one hand in front; and
then keeping the hand, you are supposed to take one shoulder behind and another shoulder
forward. Then one shoulder is turned behind and another shoulder is turned forward, the
spinal cord gets the twist which is the aim of ardha matsyndrsana. When I am taught as a
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boy, we do not know what is spinal cord, etc. then what is the twisting the spinal cord;
therefore how it is presented; my father used to ask me to sit in that posture, and he will say,
that there is a switch board in the wall there; he will say that you have to look at the switch
board. Now naturally the switch board is behind. Now, you want to look at the switch board
and it is not possible; you have to keep that posture, therefore, go on turning and turning
and turning; so what is the presented aim; looking at the switch board behind. And I
thought that the ardha matsyndrsanam means looking back at the switchboard. To such
an extent that I cannot practice if there is no switchboard there.
And what do I do. Since that is my aim, what tried to do is instead of turning the spinal cord,
I tried to turn my neck and looked at the switchboard, because I do not know what is the
primary purpose. And after turning the head also, when I cannot see what do I; I try to turn
the eyeball and try to see that. But if I am smart, my father is smarter; even by turning the
neck and eyes also, I will not be able to see; therefore I would be forced to twist the shoulder
and try the see. And then after attempting when I am not able to see; when I am able to
come up to a particular level only; I am disappointed and I tell my father that I could only
reach this much; while I am disappointed, my father says: does not matter. My father is not
disappointed why: because he knows that the aim is not actually looking at the switchboard.
In the process, when you are attempting to look at it; you are twisting the spinal cord.
Therefore presented aim is looking there; the intended aim is what: the process of twisting
the spinal cord. Similarly, the presented aim is nirvikalpaka samdhi; but remember,
nirvikalpaka samdhi is not the aim of vdantik meditation; nirvikalpaka samdhi is the aim
of ygi c meditation.
Then what is the aim of vdantik meditation? For the sake of nirvikalpaka samdhi,
absorption purposes, you are dwelling upon what: dwelling upon what: recollection of the
teaching and that too what type of recollection; focussed recollection; and that too in what
condition; in a specially designed atmosphere; and this recollection in a specially designed
atmosphere will give a very great impact to the mind.
And this impact is the assimilation of the teaching. And this is required not for all. If the
previous two methods have failed; what are the two previous methods; alert living and being
in the stra, either by repeated ravaam or by repeated reading or just remembering it by
own way or writing; all these things do not work, a person can optionally take to samdhi
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abhysa method, in which the nirvikalpaka samdhi is presented as the goal. And the
intended goal is what; the dwelling upon the stra.
And it is this samdhi abhysa which is presented here in the following portion from 341 and
that topic akarcrya introduces here.
So he says: ruti samdhim vidhadaathi; second line; ruti, the vda, samdhim vidhadthi,
prescribes samdhi abhysa, by adopting the yga method; aanga yga method; the
samdhi abhysa, ruti vidadthi; ruti prescribes. In which mantra. There is a
Brihadranyaka Mantra: Snt dnta iti; snta and dnta is the beginning of the
Brihadranyaka mantra. snta dnta uparatha thitiku sraddh vitt bhutva tmanva
tmanam payati is the full mantra. It occurs in the Sriraka Brhmaam, 4th chapter, 4th
section of Brihadranyaka. The ruti prescribes samdhi abhysa. For whom? Bhik; Bhik
literally means sanysi; and sanysi means the one who is serious about nidhidhysana
pursuit, because the very taking of sanysa is for what purpose. Serious nidhidhysana only.
And therefore Bhik means whoever is serious about nidhidhysana is bhikshu and krita
ravaa karma. This is also very important. Nidhidhysana cannot be practised without
ravaam and mananam and therefore akarcrya says for a person who has already
gone through ravaam and mananam. That means a few years must have been spent in the
consistent and systematic study of scriptures; that is compulsory. So krita sravaa karma;
bahuvrihi samsa. It refers to a person who has done ravaam and mananam; and who is
serious about the nidhidhysanam; for him the samdhi abhysa is prescribed by the vda;
for what purpose, sarvtma siddhaye; for getting sarvtma bhva. Or to put it in another
language, Sarva antma mithytva bhva; or to put in another language, rga dva
neutralisation; or to put in another language, to enjoy the samatvam of the mind all the time.
nti. ntim paramm prpnti. So rutihi vidhadthi.
So here there is a very interesting point to be noted. The ruti quoted here is nt dnta iti
rutihi. Really speaking, this vda vkyam, Brihadaranyaka vkyam is quoted in a different
context, which akarcrya is adapting in a different context.
Now what is the context in which the ruti is quoted. nt dnt uparata titikshu shrdha
vittho bhutva tmanva tmanam payati. This ruti; ruti means the vdic statement, is
referring to the six fold qualifications known as mdi aka sapatti . So really speaking,
this vdic statement is talking about the qualifications to be acquired before ravaam itself.
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ama, dhama, uparama one should have gained even before coming to vdnta ravaam.
That means what: if a person has acquired this qualification, vdnta ravaam is enough; if a
person has not acquired this qualifications; ravaam will not be sufficient. Therefore after
ravaam he has go back and acquire those qualifications. All upside down; and acquiring
those qualification is called samdhi abhysa.
Therefore samdhi abhysa is not for knowledge or mka; samdhi abhysa is only for
fulfilling the deficiency of samdhi aka sapatti . And when the samdhi aka sapatti is
acquired by this samdhi abhysa, naturally the teaching we have heard before will have
become more and more powerful. And therefore samdhi abhy is going to be talked for
anadhikri; or deficient adhikri samdhi abhysa; the details of which we will see in the later
classes.
Hari Om.
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114. Verse 341 to 344
|
||||
sarvtmasiddhay bhik krtaravaakarmaa |
samdhi vidadhty nt dnta iti ruti ||341||
akarcry is dealing with the topic of nidhidhysanam very elaborately and while
discussing the topic of nidhidhysanam, we should always remember and regularly remind
ourselves that nidhidhysanam is a discipline which is prescribed only for those people who
have gone through ravaam and mananam. And by ravaam and mananam, I mean
consistent and systematic study of the scriptures for a length of time under the guidance of a
competent crya; until there is intellectual conviction regarding the teaching. This much is
taken for granted while we discuss nidhidhysanam and now in this topic of
nidhidhysanam, we have been seeing that there are three aspects of nidhidhysanam, the
first one being alert life monitoring our day-to-day behaviour and this alert life monitoring
one's day-to-day behaviour is very important and this alertness indicates that trying to make
our behaviour closer to the behaviour of a sthitha praja as mentioned in the stra. My
behaviour and sthitha prajaa's behaviour, even especially in the Gt, I should try to match.
To put in simple language, imitating a jvan muktha, faking his behaviour is one part of
nidhidhysanam. Imitating a jvan muktha, faking his behaviour, even if it is a faking, it is
part of nidhidhysanam. I think I have told you before, you fake it; and make it. This is a very
very important aspect of nidhidhysanam, which I am calling alert life.
Then the second aspect of nidhidhysanam we emphasise is regularly dwelling upon the
strik teaching, which we have already received through ravaam and mananam. This
dwelling can be in any form; it can be reading; it can be writing; it can be hearing; it can be
discussing; it can be teaching. Reading; reading what; not Ananda vikatan; reading vdnta
stra, with due respect of nanda vikatan. Whatever it is reading vdnta stram, writing
the summary or notes or whatever it is; or hearing again and again; or discussing with equals
or teaching the inferiors; inferiors means what: those who have not learned. All these five
forms come under dwelling on the stra; and any form of dwelling also comes under
nidhidhysanam aspect No.2. And in fact, in these two types of nidhidhysanam itself, a
person can get jna nia; tma nia, brahma nia, jvan mukthi; sthira praja, whatever
you call.
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If these two types of nidhidhysanam are not successful and if a person continues to have
serious problems, emotional problems, behavioural problems, if they continue in spite of
these two forms of meditation or these two forms of nidhidhysanam, then we are entering
into a third serious form of nidhidhysanam. Like admitting into hospital.
Till now we are just observing some pathyam and taking some medicine. pathyam and
medicine stand for nidhidhysanam No.1 and 2. If this general medication and pathyam do
not solve the problem; temperature continues and pain continues, admit into the hospital.
That hospital admission is the third form of serious or intense nidhidhysanam; you may call
it, ICU; see it is correct; I am seeing You; again an ahakra, I C U; intensive care unit; here
also.
And this third form of serious nidhidhysana alone I called samdhi abhysa. And what is
the definition of samdhi abhysa. I told you in the last class, focussed recollection in a
specially designed atmosphere; aiming at effortless absorption is samdhi abhysa. Focussed
recollection in a specially designed atmosphere aiming at effortless absorption. Even term is
very significant. First term is focussed recollection.
By focussed recollection what I mean is: I choose a particular portion of vdnta, which is
more relevant for me to solve my specific emotional problem, because different people have
got different types of emotional problem. To solve that particular emotional problem; for
one it may be depression; for another it may be anger; for another it may jealousy; for
another it may be inferiority complex. So you take the relevant portion of sthitha praja
lakaam. Or any part of vdantik teaching. And you recollect that part of teaching only, for
a length of time, which they called focussed recollection. Aha asagsmi, suddhsmi,
nirvikalpsmi, nirkrsmi, which part will be useful to me. This is focussed recollection;
recollections means what; remembering. You have collected the teaching during the
ravaam; and nidhidhysanam, what are you doing; you are recollecting the teaching.
ravaam if you do not do, how can you recollection; recollection without collection? So
nidhidhysanam is recollection; ravaam is collection of the stra; so remembering. this is
the first part.
The second part is in a specifically designed atmosphere, and we want to design the
atmosphere to create an impact of the teaching. Like they say: certain movies Svmiji, we
have to go to theatre and see. There only full impact. We see in a video or in a open air
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theatre; no impact. you have to see in a closed theatre; what is that; Jurassic park; Godzilla; so
many films; So that noise, that sound, that utter darkness; that impact is important.
Similarly the same teaching only; the same strik statement only; you put in your brain, in a
designed atmosphere; which we saw in the sixth chapter of the Gt; which atmosphere is
provided by the aanga yga technique and there I talked about eight fold antaraga
sdana; this 8-fold antaraga sdana; described in the sixth chapter of the Gt will provide
the atmosphere. That is choosing space, da, da means a secluded place you choose, a
proper place you choose, a proper seat you choose, proper posture you have; proper sensory
position, position of eye etc.; and proper breathing you have, and proper mental withdrawal
you have, and proper intellectual conviction. Da, kla, sana, arra sthithi, indriyanigra,
pra nigra, man nigra, buddhi nicaya; 8 fold factors you take care of. I do not want to
go to the details; care of the sixth chapter.
If you take care of these eight factors, which we named antaraga sdana, you are providing
what: a specially designed atmosphere. And what is the purpose of this atmosphere. To
create an impact out of this vdantik statement, which you have heard during the class,
during the ravaam. This is the second part of samdhi abhy and the third part is what:
aiming at effortless absorption, which alone we call nirvikalpaka samdhi.
And I told you in the last class, nirvikalpaka samdhi is only the presented goal; but the
intended goal is not nirvikalpaka samdhi; whether the nirvikalpaka samdhi happens or not;
we are not bothered. When we keep nirvikalpaka samdhi as the aim, the focused
recollection will be like a stretching exercise, which is more important. Aiming at nirvikalpaka
samdhi, we are intensely dwelling upon focused recollection. We are intensely working on
focussed recollection. That focussed recollection is important. Nirvikalpaka samdhi
happening is OK; not happening is OK. So this is the third part; effortless absorption and this
samdhi abhysa is going to be elaborately talked about; and the acrya praises this form
of nidhidhysanam in these portions.
Therefore he introduces this topic in verse No.341; samdhi vidhadhti; samdhim means
the third aspect of nidhidhysanam. Samdhi abhysa; the stra prescribes for the special
cases for whom hospital admission is required; for whom I C U is required; for them, this is
prescribed. Other people should take medicine regularly; what is the medicine, stra; and
what is the pathyam; imitating, jvan mukthi. If you follow this, you will be free of the disease.
Or you have to go to this.
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Continuing.

|

||||
rhaaktraha vina
kartunna akya sahaspi paitai |
y nirvikalpkhyaamdhinical
tnantar:'nantabhav hi vsan ||342||
So here akarcrya points out that there are many people who require the third form of
intense nidhidhysanam. There are many people who require third form of intense
nidhidhysanam and whether one requires or not, who has to decide. Whether you hunger is
gone or not, who will decide. You have to watch your feelings; then aha pra stomach-
wise pra or na va I have to decide. It is not seven dosai or three dosai or 24. Similarly
whether I require this intense nidhidhysanam or not, I have to decide; but akarcrya
says many people require this form of meditation. And for many people without this form of
nidhidhysanam, the problems do not go away.
Therefore he says: rhaaktraham vina; the destruction of ahakra; aha mah;

ahakrasya vina; the destruction, destruction means what; not physical destruction;
falsification of ahakra, i.e. making the ahakra in significant. So it has got sufficient
existence to perform the duties but it does not have that much importance to create sasra
for me. That balanced existence I call the insignificant existence of ahakra. Ahakra
being put to its place. And that management of ahakra, putting the ahakra in its place,
is called vina, mithytva nicaya; of that ahakra.
And what type of ahakra, rhaakt; so whose intensity has increased by our past life.
Because all the time, before coming to vdnta, we have been only nourishing ahakra. In
fact, every exercise, every activity in our life for nourishing what: ahakra. When a person
gets married; bachelor-I wants to become married-I; it is improvement; I do not know
whether it is improvement or not; OK; improvement of ahakra or transformation; let us be
safe; transformation of ahakra from bachelor-I to husband-I; father-I; BA-I, MA I; Doctor-I;
owner-I; employer-I; every activity of our life, including religious activity. I am a great devotee
who has donated Rs.1 lakh. So even religion has been only nourishing the ahakra.
Therefore a person comes to vdnta, ahakra is how: it is very very fat; nourished
rhaakt; it has become well nourished; rha pravrddha akti yasya saha.
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And therefore that powerful ahakra which we ourselves have nourished cannot be easily
tackled. And the intense ahakra includes our failures in life. Our complexes in life; if we
have been cheated by someone, that wounded ahakra, frustrated ahakra, guilty
ahakra are all nourished by what: guilt; frustration; complexes, etc. Therefore it is not easy.
And therefore akarcrya says, sahas kartunna akya. So the destruction cannot be
easily accomplished. The destruction of the grown up ahakra cannot be easily
accomplished. So we use a phrase when somebody creates problems; I have given you that
much freedom that is why now that you are threatening me myself. We just tell people.
Similarly ahakra I have nourished and now I want the ahakra to go; ego; ego means
what; ee that old English; e means You; e go; and I have given you space in my home; like a
rented person, I want you to vacate that person who has been in your house for 25 years.
And you say this is my house, you go he says: I won't. Give me Rs.10 lakhs compensation or
give me a free house. Something or the other and you feel terribly wounded; and my house I
cannot claim.
Similarly, ahakra becomes a terrible tenant and therefore sahas kartum na akya; it is
impossible to evacuate him; by whom; paitaihi abhi; even by those people who have done
ravaam very well; who have done mananam very well; those who are very convinced and
even capable of giving wonderful lectures; and even making others' jnis. That is the
greatest tragedy. I have the capacity to make you jni; but I continue to be a samsri. What
a tragedy. Therefore paita here means what: not jna nia; here paita means those
who have done ravaam and mananam and even by those people ahakra cannot be
destroyed.
And it can be destroyed by whom? Ye nirvikalpkhya samdhi nical; so those people who
have practised; who have been committed to: nical means what: who have been steady in
the practice of what: nirvikalpaakya samdhi; what is the translation; you can have some
form; this is my definition; focussed recollection in a specialised designed atmosphere aiming
at effortless absorption; this practice I call it samdhi abhysa; or nirvikalpaka samdhi
abhysa; nical means who are steadily doing this abhysa. Only by them, the
destruction of ahakra is possible.
Thaan antarah; for people other these people, other than these samdhi practitioners, for
other people, it is not possible. So tnantar; other than these people, these people means
1371
which people, samdhi practitioners; nidhidhyaks; antar means other than; tn means
samdhi practitioners. Then you have to complete the sentence by adding anyai na akya.
So the destruction of ahakra is not possible for those people other than samdhi
practitioners. Therefore anvaya should be ye nirvalkapaka samdhi nical tnantar
paitai; after tnantar paitai should be read, tn antar paitai api aha mah
vina kartum na akya. This will be the anvaya.
And why, this samdhi abhysa becomes required for many people. It is not compulsory for
all. I am emphasising this intense samdhi abhysa is not compulsory for all; for many people
it is required; why, he gives the reason, anantabhav hi vsana, because their habitual
problem like habitual jealousy, habitual anger, habitual depression, inferiority complex,
habitual wound is called vsana.
This habitual vipartha bhvana anantabhav; anantabhav, means are born out of
countless janms; bhava means janm; and anantha means what: countless janmas. So thus
so many vsanas we have developed, not only in this janma, but in previous janms also and
some of them developed from previous janms, reasons are all certain emotional problems;
and they are not able to solve this and they do not know how it came about.
Even psychology is at a loss. That is why Daynanda Svmi gave a talk psychology does
not have a solution. In vdnta, there is no problem. So therefore, you cannot explain certain
forms of emotional what you call happenings in the mind and in such cases, we have to try
only intense nidhidhysanam. So anantha bhva vsana is a separate sentence. He means
because, because the vipartha bhvans are manifold, many people require samdhi
abhysa.
Continuing.
|
||||
ahabuddhyaiva mhiny yjayitv:':'vrtrbalt |
vikpaakti purua vikpayati tadguai ||343||
So in the following verses akarcrya takes a small diversion before further discussing
samdhi abhy and the purpose of diversion is to show that ravaam and mananam one
should have gone through before seriously thinking of nidhidhysanam. ravaam and
mananam, one should have seriously gone through.
1372
And to convey this idea, akarcrya is using a technical language. Our habitual problems
are caused by a power of ignorance called vikpa akti; habitual problems are caused by a
power known as vikpa akti and if this vikpa akti should be active, it requires the
cooperation of another power of ajna.
And the other power is called varaa akti which is self-ignorance. So ajna has got two
powers; we have seen earlier; varaa akti and vikpa akti; and both together serve as
mutually complimentary friends and together alone they can cause sasra. And we are
trying to break this unholy nexus; unholy combination between the vikpa akti and
varaa akti. And of these two, we have to first attack directly varaa akti alone. We
have to attack the varaa akti alone; and this is done by ravaam and mananam. This
varaa akti part, which is one of the two friends, we have to attack and destroy with the
help of ravaam and mananam. And the naturally, the vikpa akti has become weaker.
Therefore the first job is weaken the enemy by dividing: divide and rule. Exactly as the British
people did. Prtviraj Chauhan and Jayachandra you know. Two Rajputs. As long as they are
together, they cannot be tackled. Therefore divide them and destroy them. So if you try to
attack vikpa akti, you will never succeed because, the nourishment of vikpa akti is
coming from varaa akti. Therefore, first, just as they try to destroy the communication
installation; even when a thief comes to rob or steal, first job he does is what; cut the
telephone wire; because what is your strength; you are good for nothing he knows; do not
mistake me; physically what can we do; we cannot get if we sit and we cannot sit if we get
up. What can we do with the thief. We will call the police or neighbours or relatives.
Therefore how to weaken you; first cut of your support. Then you are half finished; then if at
all there is some resistance; tap on the head; you fall down. Therefore he can easily tackle. So
we are using the technique. varaa akti is the powerful support of vikpa akti.
Therefore by efficient ravaam and mananam, cut of the telephone lines. Of course, we
need not cut off; rarely we use. There is one person; started a big IT company in Tidel park
and then he just said I want your blessings and you should visit this and that. And then I
visited fantastic arrangement and all. Thereafter for some reason I wanted to contact him;
OK; Tidel Park, Residence, any phone you dial; no response. IT specialist. You are not able to
inform anything. This is the condition of India. Here it may not be required. That is a different
thing.
What I want to say is: cut off the telephone line; varaa akti by ravaam and mananam;
and once you do that; vikpa akti weaker. It is not destroyed. And that weakened vikpa
akti you handle by what: Simpler method of called nidhidhysanam. Nidhidhysanam is
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capable of handling the weaker vikpa akti. And if nidhidhysanam fails, it is only
because you have not cut off the lines; varaa akti is not continuing. You are not very
sure, I am Brahman or not. You are practising what meditation: Aha brahmsmi; aha
Brahmsmi; aha brahmsmi; and in one corner of your mind says: who has seen it. Svmiji
Says: books are saying: pavam sympathise with Svmiji; he is trying to change us; a big
challenge for him. So therefore I should have conviction. Conviction is destruction of varaa
akti and therefore akarcrya here says: avrtr bal; with the help of the varaa
akti which is the most powerful help; balam, in Sasrkt means the army also; the vikpa
akti has got the army of varaa akti. So with the help of varaa akti, vikpa akti
puruam yjayitv. Vikpa akti connects a person to ahakra. Aha buddhya yjayitv.
So vikpa akti connects a person to ahakra by taking him away from what; taking him
away from tma; it invokes more and more of ahakra. It does not allow me to invoke
aha brahmsmi; it always forces me to invoke aha husband asmi; wife asmi; most of the
time, the personality-I is invoked.
Therefore vikpa akti supported by varaa akti, yjayitv connects a person, with what:
ahabuddhya; ahakrna; aha karthsmi; abkthasmi. And what type of ahakra;
mhiny; which deludes a person; which deludes a person; so the ahakra events in life,
becomes so significant. From vdantik angle any event in life is insignificant. Why, mithya.
Any event in life is insignificant from vdantik angle, mha means every event; or at least
some of the events, becomes more significant than it is. That assumption of over significance
of any event is called delusion. And therefore that ahakra creates the delusion; and
therefore ahakra is called mhini ahakra. The deluding ahakra is activated and
events in life become over significant and activation of ahakra is done by what: vikpa
akti and supported by what: varaa akti. Do you understand the stages. varaa akti
supports vikpa akti. Vikpa akti activates ahakra. Ahakra gives over significance
to the events of life. Over significance to the events certainly causes sasra. This is the
mechanism of sasra. Therefore where should you start. First cut of the varaa akti by
ravaa mananam; handle vikpa akti through nidhidhysanam and if simple
nidhidhysanam does not work, go in for intense nidhidhysanam. So vikpa akti; so
vikpa akti; vikpayati. It disturbs. By making life's events over significant. Looking at it
as it is absolute reality; by making the life's events over significant, puruam vikshapayati;
the vikpa akti disturbs the mind; does not allow you to be calm. There is no nimmadhi.
You require sleeping pills.
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All these becomes necessary; you require counselling; you require all those things; that
vikpayati; how, tad guai; tad guai means what: ahakrasya guai; either through
satva gua it binds; or raj gua it binds; or through tam gua it binds; all the three guas
belong to ahakra or tma; they belong to the ahakra. And how each gua binds, I do
not want to discuss now. We have already seen that in the 14th chapter of the Bhagavad
Gt;
|
||- ||
sattva sukh sajayati raja karmai bhrata |
jnamvrtya tu tama pramd sajayatyuta ||14- 9||
Krishna writes or Vy writes 18 verses on how each gua binds a person. That is reminded
here. Tad guai vikpayati.
Continuing.

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|

||||
vikpaaktivijay viam vidhtu
niamvaraaaktinivrttyabhv |
drgdryay sphuapayjalavadvibhg
nayttadvaraamtmani ca svabhvt |
nisaayna bhavati pratibandany
vikpaa na hi tad yadi cnmrrth ||344||
So if nidhidhysanam fails; it is often because the vikpa akti is very powerful. And if
vikpa akti is very powerful, it is because varaa akti has not been taken away from
vikpa akti.
And varaa akti has not been taken away often because ravaam itself has not been
properly done. Attending some stray classes here and there, can never become ravaam.
Either non-ravaam, or inefficient ravaam, might be the cause and therefore better handle
that problem.
And as long as you do not handle that problem through ravaam, vikpa akti will be
terrible and any amount of nidhidhysanam will not work. Therefore he says: varaa akti
1375
nivrtti abhve; second line, if the varaa akti has not been removed away from vikpa
akti; nieam; totally, so if the varaa akti has not been totally removed.
And how do you know whether the varaa akti is totally removed or not; total removal of
varaa akti is total conviction that I am Brahman. I am Brahman does not require any
more proof for me. So therefore, not requiring any more proof to accept aha Brahmsmi as
fact is the indication of varaa nivrtti; and as long as I seek some proof, one proof if I get, I
will be totally convinced. As long as you seek any form of proof, some people seek proof in
the form of experiences, some people seek proof in the form of some powers; it should have
thought reading, they are expecting; some siddhis people expect; varieties of proof we seek;
absolutely, I should not seek any more proof. That is called total varaa nivrtti.
And if this total varaa nivrtti has not been done; vikpa akti vijaya vidhtu viaa.
It is difficult to conquer vikpa akti; through meditation; nidhidhysanam; it is difficult to
conquer vikpa akti through meditation; if proper ravaam and mananam have not been
done and conviction has not been attained. OK.
Then what should I do in ravaam. doubt has arisen in ravaam itself; and this fellow is
practising nidhidhysanam! and I tell him that without ravaam mananam, nidhidhysanam
is useless and he asks the fundamental question: what is ravaam?! Like a Brahma stra
student who has been telling that: your classes are wonderful: then one day he asked the
question; when I used the word skma arra; Svmiji what is the skma arra; and I
said I have taught in Tatva Bdha; Svmiji what is Tatva Bdha? Like that, this fellow wants
to do samdhi abhysa, and I tell that it will miserably fail without ravaam and mananam,
and then he asked the fundamental questions: what is ravaam and mananam.
akarcrya should have punched his nose; but being a jni, compassionate jni, he is
redefining ravaam. All these he should not do at all; now he is redefining ravaam.
What is ravaam? Drkdrsyay sphua payjalavad vibhg. What is ravaam; clearly

distinguishing vibhga, separating, distinguishing, discrimination of drk dryay; drk, the
subject, tma; and drya the object antma stla skma kraa arra; arra sarri
vibhaga or tma-antma vivka; should have been done; that is called ravaam; we have
to supply, with the help of guru-stra-upadea. So guru-stra upadsena drk drya vivka
ravaam. And this discrimination should be done how: sphuam; sphuam means very
clearly. ullankai nelli kani pol; crystal clear; I am
consciousness, I am not body or mind; I am consciousness, I am not body or mind; should
1376
be crystal clear by guru-stra upadea. And he gives an example; payjalavat. Like

separating water and milk. And vibhga is called what: ravaa-mananam process. And
vibhge; once this discrimination is done, once ravaa-mananam has been done; varaam
tmani nayet; varaa akti will naturally svabhvt, you need not request and all; naturally,
svabhvat varaa akti nayet; where; tmani, in yourselves.
Therefore what is the essence: practice ravaam properly. Many people are so much
interested in meditation; either they never come to ravaam, or they do
(araikorai ravaam), improper ravaam, and give importance to nidhidhasanam; without
giving due importance to systematic study and they criticise systematic study; it is an
intellectual exercise; you have to transcend the intellect; why do you want to spend so much
time on stra. Are you going to become a pait; they will criticise as pait.
Therefore akarcrya says: it would not work; you have to study stra seriously; then
alone varaa akti will go away. And then yati mrshaarthe, 5th line, yati mrrth
vikpaam nayt. Because of the destruction of varaa akti; what happens. tma-
antma vivka happens. I know what is tma; what is antma.
And what is my knowledge; tma alone is satyam; antma is mithya. Therefore antma is
called what: mrrtha; mrrtha means what: insignificant. antma; it is not worth worrying
over; it is not worth getting obsessed with; it is not worth losing sleep over; nothing in the
creation; no event in the creation is worth loosing the sleep over; if you that disturbs my
sleep, it means you have given more satyatva buddhi, you have not clarified the mithya.
So if ravaam is proper, naturally it will all become mrshaa, mrshaa means insignificant,
vikpaam nahi bhavathi; disturbance because of them does not happen. So once that
happens, vikpaam disturbance does not happen. And once vikpaam is tackled mental
worries are talked, by seeing them as insignificant. pratibandhanya bhavathi. You have to
supply the subject; vikpa akti vijaya; the victory over vikpa akti becomes without
any obstacle; unchallenged. Prathibanda nya means unchallenged.
So you have to know very clearly what is the vdantik procedure. Study of the scripture;
seeing the mithya vasthu as mithya vasthu, and removing the over significance given to them
and getting out of the undue worry over them. This is the process and when you succeed in
that, the victory is unchallenged.
1377
So tad; only then; the vikpa akti is unchallenged; and that too nisaayna;
nisaayna means what; doubtlessly; the victory is yours. You can boldly say: I have
conquered the vikpa akti also.
And that is when the three practical things happen: all the reactions, negative reactions to
the life, will get the transformation; three things are reduced; what: frequency of negative
reactions come down; intensity of negative reactions come down; which means they rise in
mind and settle down; no more it comes to action; and finally recovery time also comes
down; I was extremely upset and I was extremely angry; that has come down. That is called
vikpa akti vijaya, which is called jvan mukthi.
Hari Om.
1378
115. Verses 345 to 349

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|

||||
vikpaaktivijay viam vidhtu
niamvaraaaktinivrttyabhv |
drgdryay sphuapayjalavadvibhg
nayttadvaraamtmani ca svabhvt |
nisaayna bhavati pratibandany
vikpaa na hi tad yadi cnmrrth ||344||
In these verses akarcrya is taking a small diversion from the main topic of
nidhidhysanam in the form of samdhi abhysa and the purpose of this diversion is to show
that one can seriously attempt nidhidhysanam only having gone through ravaam and
mananam thoroughly. Without ravaa and mananam, one can practice meditation, but it
cannot be vdantik meditation. The meditation can be sagua dhynam or sagua pj or
sagua pryaam; other forms of meditations can be practised, before vdantik study. And
all those forms of meditations are called upsana. Upsans are possible before ravaa
mananam but nidhidhysanam otherwise called vdantik meditation; tma dhynam can be
practised only after thorough comprehensive and systematic study of vdnta. And
attempting nidhidhysanam, without ravaam and mananam will miserably fail.
And to convey this idea, akarcrya is technically approaching the subject matter. He
presents in a very beautiful way. He points out that through nidhidhysanam we are trying to
avoid the ahakra-mamakra vsana, that the habitual identification with the body mind
complex; and habitual relationship with the surroundings known as mamakra is called aha
mama vsana. And this aha mama vsana alone is an obstacle for jvanmukthi. Therefore
nidhidhysanam to eliminate the aha-mama vsana and elimination means making making
ahakra insignificant.
I have told you repeatedly ahakra must be that much significant to do your duties but it
should not become over significant to hurt your mind and you lose your sleep. Worry
causing ahakra we have to eliminate. That ahakra necessary for duty we have to
preserve. And this is the aim of nidhidhysana making ahakra functional or insignificant in
1379
vdantik language; mithatva nicaya. And this akarcrya calls this as handling the
vikpa akti of ajna. So elimination of aha mama vsana, he calls handling the
vikpa akti.
And then akarcrya points out that vikpa akti is nourished by varaa akti which is
called self-ignorance. varaa akti of ajna, which is called self-ignorance and he says
since vikpa akti is getting supply from varaa akti; nourishment from varaa akti,
before attacking vikpa akti you have to stop the supply to the vikpa akti; just as in a
war also first job you have to do is you have to try to cut off the arms supply to the soldiers.
Even communication installation they try to destroy, because they are all supply.
Similarly vikpa akti gets supply from varaa akti and therefore it is too powerful; you
attack it and it again comes because varaa akti keeps on nourishing it. Therefore an
intelligent method is you have to first cut off the supply that is the varaa akti.
And how do you remove that varaa akti. The only method of removing varaa akti is
vdnta ravaam and mananam. Vdnta ravaam, it appears a redundant intellectual
exercise. akarcrya says never take ravaam for granted. Never take ravaam loosely.
Listen to a little bit here and there and then do intense dhynam; many do that; many people
think that make some casual study and then practice intense meditation. akarcrya says
your intense mediation would be 'tense' meditation. IN will be out.
And therefore ravaa-mananam you have to practice. varaa akti has to be removed;
and how do you know varaa akti is removed. I have conviction that aha brahmsmi.
Before I enter samdhi abhysa, I should have the conviction, we should not think samdhi is
another proof that we require for conviction.
We are not approaching samdhi; as a proof for aha brahmsmi. We are not looking for
an extra ordinary experience; as a proof for aha brahmsmi; aha brahmsmi should be
fact for me; through ravaam mananam themselves, I do not require nidhidhysanam as a
proof; nidhidhysanam cannot prove also.
Then what is the purpose of nidhidhysanam. Removing the habitual identification.

Nidhidhysanam does not provide a proof for advaitam. Nidhidhysanam eliminates habitual
abhmna. And therefore akarcrya wants to emphasise ravaam and mananam.
1380
And therefore in these verses, from 344 he is back to ravaa manana itself which goes up to
352; reminding us of the importance of ravaam.
Continuing.

|

||||
samyagvivka sphuabdhajany
vibhajya drgdryapadrtatattvam |
chinatti mykrtamhabanda
yasmdvimuktastu punarna sasrti ||345||
The process of ravaa mananam is talked about here, taking a diversion from the main topic
of nidhidhysanam. And what is that process. Samyagvivka; a crystal clear understanding
that I am the ski caitanya and I am not ahakra; ahakra vyathiriktha ski caitanya
aha asmi.
What is the definition of ahakra. Body mind complex with reflected consciousness is
called ahakra. Cidbhasa sahitha stla skma arra is called ahakra. So I am neither
the body, nor the mind, nor the reflected consciousness; then who am I? I am the original
consciousness who am lending the reflection to this body-mind complex. This is called
ahakra ski vivka.
And how is it born. sphuabdha janya; it is born out of clear bdha, clear thinking, clear
analysis or clear study. Study of what? Vdnta stram, because if I have to know about
myself, the only means available happens to be vdnta. Remember the example, if I want to
see my own eyes, I have only one method, I have to use a mirror. And not only I have to use
the mirror, I have to clean the mirror very well, cleaner the mirror, clearer is my vision.
Similarly, stram is the mirror, which I have to use to know me more and more and every
word analysed is what: wiping the mirror. You should not mistake it as mere scholarship.
Mere paitry. They are all paits. So we should not mistake the thorough study of every
word of stra as an intellectual gymnastics; every word has to be observed; otherwise why
should akarcrya struggle writing elaborate commentary.
akarcrya's aim is not to make us scholars; akarcrya's aim is to make us free. And
because he considers thorough study is important, he writes elaborate commentary.
1381
Otherwise he need write only one verse; meditate. For him is also no problem, because
teaching is a headache. Because until the student has not understood, it is a struggle.
Why should akarcrya take so much struggle to analyse every word. It is important. The
more you look into the words, you are more looking into the word mirror; more you are
looking into the mirror, the more you are seeing what: your own image. And therefore sputa
bdha janya; born out of the clear understanding, of the stram is the clear
understanding of myself. stra jna is tma jna. If the stra jna is vague, tma
jna is also vague.
And therefore sputa bdha janya; samyak vivka; the clear discriminative knowledge;
between what and what; drkdrya padrta tatvam; discriminating between drk; drk means
what, the ski caitanya; the observer; and dryam, the object observed. I am different from
every object experienced by me. In fact, this everybody knows: I am not the world, which is
observed by me, I know. The crucial thing is the body mind complex, whether it should
come under observer or whether it should come under the observed one. With regard to the
clip I have no doubt, this is observed and I am the observer; I am not the clip.
But crucial problem is with regard to body. Am I the observer of the body, or am I the body
itself. Therefore lot of analysis regarding the body aha vivka and mind aha vivka, arra
vivka; drk drya padrta tatvam; these two principles vibhajya; vibhajya means clearly
distinguish; when; in ravaam.
And because of the discrimination; what happens; chinatti; so the vdantik student chinatti;
destroys; the mhabandha; the bondage caused by delusion; bondage caused by delusion;
And how is the delusion caused; mykrta mha; mya means ajna; so mykrta mha
means ajn janya mha. So the vdantik student destroys the delusion caused by
ignorance.
And what is the ignorance; I am not the body; I do not know; that is the ignorance. And what
is the delusion born out of that: I am the body. So I am not the body, I do not know. And
therefore what do I conclude: I am the body. I am not the mind, I do not know; that is called
ignorance. Therefore I conclude I am the mind; that is called delusion. So this ignorance
caused dha abhmnam chinatti. This person will destroy.
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And what does one get out of that. Yasmd, Yasmd means mha mhabandht vimuktasya,
for a person who has freed from this delusion; mha bandht vimuktasya; arra abhmnt
vimukthasya; for a person who has freed himself from this delusion; puna sasrti na
bhavathi; there cannot be sasra again. And therefore ravaam is important. Even before
you attempt meditation.
Continuing.
|

||||
parvaraikatvavivkavanhi
dahatyavidygahana hyaam |
ki sytpuna sasaraasya bja
advaitabhva samupyu:'sya ||346||
akarcrya continues with the summarisation of ravaam process. This ravaam he has
already elaborately discussed in the first two hundred and fifty three verses of
Vivkacmai. Therefore if a person is not very clear about the process of ravaam, after
coming to nidhidhysanam, if he gets a doubt regarding, he has to go back to
Vivkacmai No.1 to 253. And if he remembers that portion very well, he is fit to enter
nidhidhysanam. If he has not gone through, he should go through again. And what is the
essence of that portion, No.1 to 253; that essence he is giving: parvaraikatvavivka; the
essence of ravaam is discovering the fact that I, which is the truth behind this body, and
Brahman which is the truth behind the universe; both are one and the same. Just like the
water which is the truth of an individual wave, and water, which is the truth of the total
ocean; the truth of micro and the truth of macro; both are one and the same. Jvtma
paramtma aikyam alone.
So par. par means Brahman the truth of the world; paramtma; and vara means
jvtma which is the truth of the individual body. Avastha traya ski, paja ka vilakaana,
etc. we saw. So para means paramtma, avara means jvtma, ekatvam means their oneness.
So this is the knowledge we should have gained before meditation.
Biggest misconception is: people think that this knowledge has to come through meditation;
but what we are asserting is this knowledge must have come before meditation, through
what: ravaa and manana. That is why vdnta is important. And therefore this vivka
should have.
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And vanni; it is like the fire; this knowledge is like fire capable of destroying. Knowledge is
compared to fire because of two reasons: fire has the capacity to illumine an object which is
in darkness. This is the positive capacity of fire; if the room is very dark, we have fire we can
see; why fire, a flame is enough. So one capacity is illumining capacity. Knowledge is
compared to fire; because knowledge also has illumining capacity. So prkakatvt agnihi.
Similarly, fire has got another capacity; what is that; destroying capacity. Nakatva capacity.
Previous one is what prkakatvaat; what is another faculty. Nakatvam.
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yathaidhsi samiddh:'gnirbhasmastkurut:'rjuna |
jngni sarvakarmi bhasmastkurut tath ||4- 37||
Tath. Just as the fire has the destroying capacity, knowledge also has the capacity to
destroy; destroy what; avidygahana; the forest of ignorance, avidygahana; means deep
forest; wild growth. So avidygahana.
And here avidy includes all the confusions born out of avidy, all the doubts born out of
avidy; they are all included; this avidygahana dahathi. What: jvtma paramtma aikya
jna dahathi. And how much does it burn: aam dahathi. Totally, completely it destroys;
ignorance.
And once the ignorance is destroyed, advaita bhva samupyu:'sya; fourth line, this
jni has come to the state of advaitham. Previously he was seeing jvtma paramtma
bhdam he was seeing and therefore there is what: dvaitam; that is dvaita philosophy.
That is why they symbolise by showing this; two fingers: If you use it as a victory sign; no
problem. But if it is shown as dvaitam; God is different; I am different; world is different; as
long as dvaita bhva is there; sasra will be there; udaram antharam kurute adadasya
bhaya bhavathi; dvitiyaatvai bhaya bhavathi.
So clearly Brihadaranyaka has said: duality means fear; but still there are philosophers who
claim that dvaitam alone is clear; why, because proper ravaam and mananam has not
been done. And if they are done, advaita bhvam; this person claims advaitam; non-
difference between jvtma and paramtma, sam upeyushaha; has attained; accomplished; is
called perfect participle; rare usage; not often used; samupeyushaha; shasti vibhakthi.
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Adjective to asya; advaitva bhavam is objective of that. For a person who has accomplished
advaitham. That is the meaning of the fourth line. For a person who has accomplished
discovered advaitam; sasaraasya bja syti ki; will there be any cause of sasra. For a
person who has arrived in advaitam, can there be a cause of sasra. This is not a question.
It has got the answer in itself. There is no cause of sasra at all.
And if after ravaa mananam sasra continues, the problem is not because of ignorance, it
is purely because of habit; in fact, many of our problems are habits like worry; we are all
experts in worrying; why, because we have deliberately worried for so many years, that if we
do not have anything to worry, we are worried. There is nothing at all to worry, Svmiji! what
to do.
And even if you are not worried, the family members are worried. After vdnta, you have
become careless. You have become irresponsible. What is the logic. Because you are not
worrying. Therefore you are considered to be a responsible grhastha; you are considered to
be a caring grhastha; you are considered to be a compassionate grhastha, only if you worry.
You have to say: I did not sleep at all. If you sleep well, then it will cause worry in others,
because you have become careless. And all because of that Svmiji; the blame is now on my
head. You can care for person without worrying. That is vdnta. Caring without worrying.
Compassion without passion. That is jvan mukti. So kim syt sasranaya bjam; syt kim;
will there be a cause of worry is the question. the answer is: there will not be.
Continuing.
The next two verses have got a rare meter and therefore cannot be chanted like a verse; it
should be read like a prose. It is called viaa vrittham. So viaa vrittham means uneven
meter. So verses with viaa vrittham we have to read like prose. Verses with ama vrittham
we can chant.
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varaasya nivrttirbhavati hi samyakpadrtadaranata |
mithyjnavinastadvikpajanitadukhanivrtti ||347||
So he is talking about the mechanism of ravaam and mananam; how does the ravaa
mananam remove the varaa akti. He wants to point out that ravaam and mananam
gives the knowledge of an object and when the knowledge is produced, the varaam of
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darkness goes away. So in the midnight, if there are no lights here, the objects in the room
are covered by darkness. Anthakra avrutham. That is called varaam. And when you switch
on the light, what happens. The varaasya anthakra rpa varaasya nivrtti bhavathi; by
the lights.
Similarly, before coming to vdnta, the varaa akti has covered our true nature; and
when the vdnta light is lit up,
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|
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t satatayuktn bhajat prtiprvakam |
dadmi buddhiyga ta yna mmupaynti t ||10- 10||
tmvnukamprthamahamajnaja tama |
naymytmabhvasth jnadpna bhsvat ||10- 11||
The jna dpam removes anthakra varaam. That is why guru is called ajn
thimirnthasya jnjana alakaya; etc.
Therefore he says: samyak padrta daranatha; because of the clear knowledge of the
padrta; samyak daranam means clear knowledge; clarity, doubtful knowledge is as good as
ignorance. It is only knowledge, nm ke vsthe, knowledge is knowledge, only when it is
doubtless.
If I ask you, do you accept that I am infinite is a fact; or do you require some more proofs for
that. Suppose you say, I have 99% accepted Svmiji; but some more proof I get; some kind
of mysterious experience; then that last 1% doubt will go, if you say, you have problem.
So therefore samyak daranam means I do not look for any proof including mysterious
experiences; I have got that clarity through ravaam and mananam. And clarity which
cannot come through ravaam mananam can never come through any other process.
Therefore samyak daranata; ravaa manana janya samyak daranata; because of that,
nivrtti bhavathi. Nivrtti means what: the destruction, the elimination, the withdrawal; of what;
varaasya, the varaaakti of ajna; the veiling power; of ignorance is gone.
And once the varaa akti is gone; vikpa akti also is eliminated; mithya jna vina;
mithya jna means erroneous knowledge. Erroneous knowledge is different from
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ignorance. Erroneous knowledge is not ignorance; erroneous knowledge is born of

ignorance.
So varaa akti is different; vikpa akti is different. I do not what is there, is ignorance.
But if I say there is snake, it is erroneous knowledge. Ignorance can be common to five
people. Five people are standing here; all the five do not see the rope. Ignorance is common;
but error need not be common; One person says it is a snake; another person says it is a
maala; another person says it is a stick; these are called errors; errors vary from individual to
individual; ignorance is uniform.
So ignorance is vraam; and vikpa akti is here called mithya jna. Adhysa; in
technical language. And therefore ignorance goes away; error also goes away; through what:
through knowledge. So you need not destroy ignorance through one method; and error
through another method; not required. One knowledge itself is capable of destroying
ignorance; destroying error and not only error; tad vikpa janitha dukka nivrttihi; same
knowledge can destroy the sorrow; disturbance caused by error.
So three levels; ignorance, the child of ignorance is error; the child of error is mental
disturbance. First I do not the know the rope; first level; I see the snake; second level; and
once I see the snake, sweating happens in my body; that disturbance is the third level; all the
three are destroyed by one knowledge. Therefore vikpa janitha adyaa janitha mithya
jna janitha dukha nivrtti bhavathi.
Continuing.
|
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tattritaya dra samyagrajjusvarpavijnt |
tasmdvastusatattva jtavya bandamuktay vidu ||348||
akarcrya gives examples here that one knowledge can destroy three generations. What
are the three generations: the ignorance, the grand parent; the error, the parent; and sorrow,
which is the child of error. So sorrow is the grand child of ignorance and it is the child of
erroneous perception. All these three generations, one knowledge can destroy. What is the
example; rope ignorance leading to snake error; leading to mental disturbance.
Therefore he says; etat tritaya ajn mithya jna dukhni; ignorance, error and
disturbance. These three, drtam; we see in the case of the rope. And not only we see, we
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also see the elimination of all these three. So etat tritaya, the elimination also; ajn
na; mithya jna na; and dukha na; these three also we see; how; samyak rajju
svarpa vijnt; happening because of the clear knowledge of rope. So I only have to take a
torchlight, I first say: I know this is rope. So rope ignorance is gone. My next statement is
what: therefore this is not a snake. Error is also gone. What is the next statement. Since there
is no snake at all; why should I be afraid. fear is also gone. So therefore samyak rajju svarpa
vijnat etat tritaya dram; tasmt.
Therefore what is important; vasthu satatva jtavyam; all our problems are also the three
generational problem. Our entire sasra also consists of these three generational problem.
The only difference is: in the example, the ignorance of the rope only. But in the
context of sasra, the ignorance is of the self. tma ajna is the foundation. And what is
the next generation. Dha abhmna error is the second generation.
And the third generation is what: the entire sasra. The family of sorrows. Every
relationship is born out of error. tma does not have wife. tma does not have husband.
tma does not have children. tma does not have grand children. tma does not have
neighbours. tma does not have hunger, thirst. Therefore tma does not have water
problem.
Now all these are because I have become ahakra and therefore how to remove all the
problems. You have to eliminate the first tier. Here also three tier you see, not only in the
trians; Here also three tier. Therefore you can eliminate by what knowledge; tma jnna,
we have to remove. Therefore tasmt vasthu satattva jatavyam. Vasthu satattva means
tma.
So vasthu satattva jtavyam; tma svarpam jtavyam; vastu means tma; satattva
means svarpam; vastu satattva means tma svarpam jtavyam.
And what is the tma svarpam.

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That is my nature.
And why should I do that; bandhamuktay. If you want to freedom from worries in life; you
want a carefree life; if you want a stress-free life; if you want a anxiety free life. You take to
vdnta. If you have started enjoying your worries; go ahead.
Therefore bandhamuktay. For freedom from bondage, this has to be done by vidua; an
intelligent person, who has diagnosed the problem. If problem is not dignosed, you seek
peace of mind everywhere else; other than vdnta.
If problem is not diagnosed, you seek nimmadi, everywhere except vdnta. And when you
see elsewhere; the consequence is utter failure. Peace does not come, even if it comes, it is
only a piece of peace, which goes to pieces soon. It is only a fake peace of mind, real peace
of mind, you cannot get.
In fact, it is only forgetting the worries; like a person drinking to drown his worries. You do
not say it is elimination. It is only suppression; it is only escapism. Any other method is
escapism only. The only solution is vdnta. If you do not believe, try other methods, and
come. Try all pathies and you come to Venkitachalapathy, you know. After trying all the
pathies, try every other method.
Continuing

|

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ay:'gniygdiva satamanvayn
mtrdirpa vijrmbhat dh |
tatkryamtaddvitaya yat mr
dra bhRmasvapnamanrathu ||349||
Continuing the same topic of ravaa and mananam, in which tma antma vivka is clearly
done, through which I am taught, that I the observer alone am real; and everything observed
is mithya; mithya means incapable of disturbing me.
And for this akarcrya takes up an example. The example is dream example. I go to bed
alone in a room; suppose. I am advaitam, non-dual; and I go to bed; and out of my mind, I
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project a triputi, consisting of the observer; the observing medium and the observed world.
Mtrdi traya. Mtra means pramtru; pramtha, pramam, pramyam; all these three I
generate out of mind.
And are they really there or only a projection? They are only projections. Real tiger is not
there. Real water is not there; I project an apparent triputi, with the help of my mind. And as
long as I am in dream; they become very real and disturbing and the moment I wake up all
these three are resolved, along with the time.
And vdnta says; this waker's world is my projection only. I have got another higher power
called mya; this dream world is projected through nidra akti; whereas waker's world is
projected through mya akti.
So I with the help of my mya akti have created this world and now there is a triputi in
which I am transacting. And when I am actually in this world it appears to be real; just as the
dream appears to be real as long as I am in dream. Wake up from that dream; triputi gets
falsified. Wake up from this dream; uttiatha, jgratha, prpya varn nibdatha; this triputi
also goes away.
Therefore jgrath triputi is also mithya; svapna triputi is also mithya; both are to be dismissed
by waking up. And the nidr akti project the dream world; only when I the consciousness
am there; to bless that. Otherwise svapna prapaja would not come. I have to bless that for
its arrival.
Similarly, my mya akti also will project this world only when I the consciousness the mya
akti. Therefore who am I; I am the consciousness, who bless the mya akti to project the
waker's world; and I am the consciousness who bless the nidra akti to project the dream
world.
And he gives an example. Just like an iron ball or a piece of iron burning your hand. When
the iron piece is there; it cannot burn the hand. Suppose you have put the iron piece into the
fire; now the iron bar has got the fire principle inherent in the iron. That is how it is red hot;
hot iron. Now, when you catch hold of the iron; what burns; we say iron is burning; but it is
not the iron; iron is blessed by the agni tatvam; blessed by agni; the iron burns you.
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Similarly hot water gives you heat. Water does not heat; heat blessed by fire, the water heats
your body. Similarly, blessed by tma, mya projects this world; blessed by tma; nidra
projects the dream world.
Now look at the slka. ay:'gniygdiva; just as the iron bar has the burning power; because
of contact with the fire; ayah means iron bar; yga means sabandah, contact, blessing. So
just as an iron piece has the burning power, because of the contact with fire; similarly, dh
vijrmbhat; dh means, the samati intellect, the mya akti. Here dh means samati
buddhi or mya akti; the total intellect; otherwise called mya; mtrdirpa vijrmbhat,
it projects the world in the form of maathradi; mtru means pramtha; pramatru, dhi means
pramtha, pramam, pramyam; triputi rpa vijrmbhat; mya has become the world;
mya has become the body; the mya has got the cidbhsa; everything has come;
vijrmbhat dh; the jgrat triputi comes.
Tat krya mthat vithaya mra; so all these products; products means what; prmtha,
pramam, and pramyam.
There are two readings. One is dvidaya; another is tritaya. If it taken as dvidaya; it
means subject-object duality; if it is taken as tridaya; it means subject-object-instrument
triad. So whether you take two or whether you take three, all mra; mithya only.
And how do you know. Yatha; brahma svapna man ratheu dram. This has been clearly
experienced by us; in the case of brahma, brahma means what: delusion; in delusion you see
things which are not there; so brahma, svapna, dream and man ratha, imagination.
Fantasising. In all these things, the non-dual projecting duality is seen. Similarly, tma
projects duality.
Hari Om.
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116. Verse 350 to 352

|

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ay:'gniygdiva satamanvayn
mtrdirpa vijrmbhat dh |
tatkryamtaddvitaya yat mr
dra bhRmasvapnamanrathu ||349||
akarcrya introduced nidhidhysana in the form of samdhi abhysa in verse No.341 and
342; and he wants to elaborately discuss this topic of samdhi abhy but before entering
into that, he takes a small diversion to add an important note. And that diversion is from 343
up to 352. And in this portion, what akarcrya points out is: nidhidhysanam in the form
of samdhi abhy will work only if a person has gone through vdnta ravaam for
considerable time. Unless systematically and thoroughly vdnta is studied from an crya;
vdantik nidhidhysanam is impossible.
As I said in the last class, we can practice meditation in the form of japa, pj, etc. manasa
pj does not require ravaam; manasa japa does not require ravaam; any body can
practice; but if tma dhynam otherwise called vdantik meditation; otherwise called
samdhi abhysa has to be done; one should have thoroughly gone through ravaam and
mananam. And through ravaam and mananam, one gets the teaching of vdnta very
clearly; one gets tma jna very clearly. And as I pointed out in the last class, tma jna
is not gained through samdhi abhysa; samdhi abhysa is never meant for tma jna;
tma jna is through vdnta ravaam and mananam. Vidyraya tells in his Pajadai;
tbhyam nirvichiktst chtat stabhita yat; ekatnatvamttath nidhidhysana mucyat.
Conviction must have come through ravaam and mananam themselves, even before
nidhidhysanam is started. Not only I have tma jna; but I have tma nicaya jna.
Nirvichiktst arthe; sasrahitha jna I should get.
And what is that tma jna gained through ravaam and mananam. akarcrya
summaries the tma jna in these verses 343 to 352. In the tma jna summary, which
is gathered through ravaa mananam, even before starting samdhi abhysa. And this tma
jna can be presented in several ways; but akarcrya presents this in a particular form,
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which is very close to the 13th chapter of the Gt;

prakrti purua caiva viddhyand ubhvapi; in that portion, the teaching is very compactly
given.
What does it say; before the creation originated, there were two basic principles known as
purua and prakrti. Purua is nirvikra satya chetana tatvam. Purua represents a principle
which is changeless and absolutely real consciousness. Nirvikra means changeless. Satyam
means absolutely real; chetana tatvam means consciousness. And prakrti is just the
opposite. Savikra, mithya achetana tatvam. Savikra means changing; mithya means unreal;
and achetana tatvam means matter principle. So this purua and prakrti were there even
before the creation. And therefore both of them are considered andhi. Purua is also
anaadhi; consciousness is beginningless; matter is beginingless; Consciousness is changeless;
matter is changing; consciousness is real; matter is unreal; this is the beginning.
And from this mixture, which we generally call vara; akarcrya does not use this word,
this purua-prakrti combination is called vara; from that alone, the world evolved. So
from that combination alone, symbolically represented as ardhanrvara tatvam; So the
male/female principle representing purua prakrti tatvam. And from the prakrti aspect, the
entire material creation has come. By evolution, by gradual modification, prakrti evolved into
this universe. To remember the Gt slka, vikrca
gucaiva viddhi prakrtisambhavn.
And what are the evolutions of prakrti. The entire objective universe is a evolution of
prakrti, because that is matter. The world I see is matter; and all the physical bodies are
evolutions of prakrti; or evolutes of prakrti; which is also material in nature. World is
matter, and changing; therefore product of prakrti; body is matter; and changing; any doubt?
body is matter and changing; therefore product of prakrti; and finally even the mind is
matter and changing therefore product of prakrti; therefore world is prakrti's modification;
body is prakrti's modification; mind is prakrti's modification; therefore all of them are
essentially prakrti only.
Then what happened to the purua during this time. The purua being changeless
principle, purua the consciousness principle continues to be the same. Before the
evolution of prakrti, Purua was same. after the full fledged evolution of prakrti, Purua
continues to be the same. And now also we have got both the principles; the prakrti principle
in what form now available; in the form of world body and mind; we are experiencing prakrti,
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which prakrti was before; the very same prakrti we are experiencing; even now; in the
modified form of world, body and mind.
Now the question is: where is this purua. The purua is very much there. And it is the
consciousness principle and it is the changeless principle and where is that nirvikhra, satya,
ctana tatvam purua. The Upaiad comes and tells: never search for that purua;
however much you search, you will never find the purua because whatever you experience
is prakrti alone. Then what is purua; the upaiads says the experiencer you; the very
subject you is the nirvikhra satya ctana tatvam. And therefore who is purua; tat tvam asi.
And when I say tvam; my finger should not go to the body; because the body is also prakrti;
therefore it should penetrate your body, my finger should not go to the mind also; because
mind is also prakrti; therefore my finger should go beyond your body, beyond your mind;
and it should go to what: the consciousness principle, which is experiencing the body; which
is experiencing the mind; which is otherwise called ski caitanya.
And once I have done the ravaam through the upaiad, thereafter I should radically
change my idea about myself. And what should be the change in my self-perception. I am no
more the body with consciousness; I am no more the mind with consciousness; but I am the
consciousness who am incidentally operating through the body prakrti and mind prakrti. I
am neither the body prakrti, nor the mind prakrti, but I am the consciousness purua.
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uttama puruastvanya paramtmtyudhhrta |
y lkatrayamviya bibhartyavyaya vara ||15- 17||
So what is the essence of the teaching gained through ravaam. I am the nirvikra, ctana,
satya, purua asmi.
And what is this body; prakrti; what is this mind, prakrti. And with regard to this teaching, I
should not have any doubt. If I try to samdhi abhysa with a doubt in this knowledge, in
meditation doubt alone will go around. You will say cidnanda rpa sivham; and one
corner of mind will tell; who has seen it; who knows whether right or wrong; may be brain
washing; may be conditioning; therefore you cannot go to nidhidhysanam before
conviction; conviction must come through ravaam and mananam. And that conviction is
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talked about in these verses. We saw up to 349. akarcrya continues in the following
verses also 350.

|
-
||||
tat vikr prakrtrahamukh
dhvasn viayca sarv |
ka:'nyathbhvitay hyam-
masattvamtm tu kadpi nnyath ||350||
So these ideas should be gathered during ravaam and what is this idea; ahamukh dha
avsan vikra. Vikra means all the products; all the evolutions; Vikr means karyam;
prakrti is kraam; Vikra is karyam. And what are the karyas; aha mukh; aha here
means ahakra, which means buddhi or mind. Mind alone is called ahakra when it is
pervaded by the consciousness principle. Mind plus consciousness is called ahakra.
Therefore here I am using the word mind in the sense of anthakraam. Manbuddhi citta
put together. So ahamukh means beginning from the mind or the vijnamaya ka,
dha vsana; up to the end of annamaya ka. So vijnaaya ka to annamaya ka; and
I hope you would not ask what is vijnaaya ka; and annamaya ka. We have seen in
the beginning part of Vivkacmai itself. So annamaya pramaya manmaya
vijnaaya; in simple language, the body-mind-complex.
So they are all what: products. Not only they are the products, evolutions, sarve viay cha;
all the external objects, the five elements and as well as the elementals, all the fourteen
lkas; in fact, everything in the external world together is called here viaya. This alone I
said in the introduction, world plus body plus mind. All these are what: tatha prakrti
bhavanti. They are all born out of prakrti. They are all born out of prakrti.
How do you know that they are born out of prakrti; because they have got the same features
of prakrti. Like we say; this must be your child, why; looks like you only; just like you have
been replicated; the child resembles the parents; kryam resembles the kraam; kraa
gu kary anuvarthant; therefore all the features of prakrti we see in these three; in these
three means, world, body and mind. What are the features; No.1 prakrti is achetana tatvam;
all these three also are actanam, jaa. Physical body is also jaa only.
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Svmiji how do you say so; do not ask; it appears to be ctanam now; it is only borrowed life
is there, in the body, intrinsically the body does not have ctanatvam. If body has life
naturally, what will be the consequence? There will not be a dead body. The very fact that I
am seeing a dead body indicate, body does not have natural consciousness, it had borrowed
consciousness for 40-50 years; or 90-100 years; and a day came when the borrowed
consciousness was gone. Therefore body is jaa, mind also is jaa, because it is made up
of a similar material.
Therefore one common feature is jaatvam. Prakrti is jaa; prapaja is jaa.
The second common feature is prakrti is also savikra, subject to modification and the
world body mind product also is savikra.
And the third and final feature, prakrti also is mithya, mithya means what; does not have
independent existence; natural existence prakrti does not have; it is dependent on what:
Purua.
In the same way, this world and body also are mithya, having dependant existence, not
natural existence.
How do you know, body does not have natural existence. How do you know that; how do
you prove that; if body has natural existence, it will be eternally existent; because what is
natural is never lost. Fire has got natural heat, it is never lost. Water has got artificial heat;
artificial means what; borrowed heat; therefore it is lost.
Therefore the very fact that body dies one day, it indicates it does not have natural existence.
Gaudapada establishes this in his Krika;

dvant ca yannsti vartamn:'pi tattath
vitathai sadr sant:'vitath iva lakit || 6 ||
Na satau vidyte bhva, all those ideas you have to bring here. Therefore, the world has got
the three features of prakrti, jaatvam, savikratvam, and mithyatvam; that is what is said
here. Sarve viay aha mukh dh vsan vikhra; aha mukh; mukha means
beginning, from, avsana means ending with, vikhra means products; products beginning
1396
from vijnaaya ka and ending with the annamaya ka, all of them are prakrt
bhavanti; born out of prakrti, as well as the external world.
And therefore what; kan anyath bhvitay hyam; since all these products are constantly
changing, kan, every moment, our body is changing, thousands of cells are dying in our
body; and then thousands of new cells are made in our body; within every few years, we have
a got a fresh body. We think that it is the same from the birth. No No No; Constantly cells
are removed and added; therefore akarcrya says: ka:'nyathbhvitay, since every
moment, all these three are changing, body-mind-world, hyammasattvam; they are
subject to constant birth and death; and therefore they have only borrowed existence; not
natural. And therefore they are called a satu; sathu means natural existence. asathu means
without natural existence; which is called mithya. For example, pot is called mithya, because
it has got existence borrowed from where: clay.
Therefore pot is called asat; furniture is called asat; because it does not have natural
existence; its existence is borrowed from wood. Similarly the whole creation is asat; or
mithya. OK.
If this is the nature of prakrti, what is the nature of purua. akarcrya says: tma tu,
kadpi na anyatha; tma, the purua, the Conciousness, that is the I, who am the observer
of the body, who am the experiencer of the mind, that I, the tma the purua, na anyatha; I
never undergo change. Na anyatha means nirvikra asmi;

|

||- ||
all those things you have to remember here. kadpi nyath na bhavathi.
These are all what: teachings to be gathered from ravaam, before attempting
nidhidhysanam. Without attempting these sincerely, if you sit for nidhidhysanam, you will
get only a good sleep.
1397
Continuing.

|
||||
nitydvaykhaacidkarp
buddhydisk sadaadvilakaa |
ahapadapratyayalakitrtha
pratyak sadnandaghana partm ||351||
akarcrya has talked about the prakrti, both in its original form as well as in its evolved
modified form, consisting of world-body-and mind. He said prakriti both in its original as
well as evolved form is jaa savikra mithya.
Now what about our Purua. The nature of purua is talked about. So this is a clean
purua-prakrti vivka; very much close to the 13th chapter, purua prakrti vivka;
|
||- ||
ya va vtti purua prakrti ca guai saha |
sarvath vartamn:'pi na sa bhy:'bhijyat ||13- 24||
About 10-12 verses, Krishna beautifully presents purua prakrti vivka. You can compare
this portion, with that portion. So what is this purua? Nithya advaya akhaa cidka rpa.
This purua is I, the consciousness principle, which is cidka rpa; which is of the nature of
consciousness only, unmixed with matter. caitanya mtra svarpa.
And what is the nature of this caitanya. Nitya, nitya you can understand, which is eternal,
which is not afflicted by time. In fact, this consciousness is the witness of the presence of
time as well as the even the absence of time. When do you experience the absence of time.
In sleep. So time arrives; time departs; I the consciousness am, therefore timeless I am.
Then advaya. Advaya means what; without division; or without duality; akhaa is there;
that can be without duality; advaya can be without a second consciousness. So bodies are
many; minds are many; but consciousness are not many; there is only one consciousness, in
and through all the bodies. So therefore, advyaya; One consciousness only.
1398
Then akhaa, undivided consciousness; partless consciousness, that is why it is often

compared to ka; space can never be divided. If space can be cut and you can bring a
portion, when you are travelling in plane, you will see vast stretches of empty land; nobody is
there; you can cut a big chunk of space; in city there is always space problem; you can add in
your 500 sq.ft. apartment. You cannot do that, because space is akhaam.
Similarly, cidka rpa, is that purua tatvam; and where is it; buddhyaadhi ski. It is
never an object of experience, but it is ever the experiencer-I. So ski; the witness
consciousness, the experiencer consciousness, experiencer of what; buddhi dhi; experiencer
of the mind, dhi padt, etc. the body and the world. But I do not see the ski you should
not say; you cannot see the ski because you are the very seer and the seer can never be
the seen. The eyes can see everything, but eyes can never see themselves. Then what is the
proof that I have got eyes.
The very existence of the seen is proved because of the seer only; therefore even though it is
never experienceable, its existence is never questionable. It is unexperiensable but it is
unquestionably existent. Like camera; any number of photos you have camera will not be in
any of the photos; but you never doubt the existence of camera, why? because the photos
are because of the camera. Therefore buddhydisk drk svarpa; sat asat vilakaa. It is
beyond temporary existence and temporary non-existence. Sat means vyavahrika sat. Asat
means vyavahrika asat.
So tma is beyond temporary existence and temporary non-existence; it means what: it is

permanent existence. What is temporary existence? Pot existence is temporary; chair
existence is temporary; when I say pot existence, you invariably visualise a day when it will
become non-existent. But when I say Brahman or tma is existent, you cannot think of a day
when it will become non-existent. And that is called permanent existence. Therefore tma is
permanent existence, which is beyond temporary existence and non-existence. Or we can
give another meaning also. Sat and asat. Sat means kryam; asat means kraam; sat asat
vilakaa means it is beyond kryam and kraam. Prakrti is kraam, world is kryam,
purua is beyond prakrti or other than prakrti; and the prapaja. So prapaja is sat; prakrti is
asat; means asat; Purua is krya prapaja kraa prakrti vilakaa purua. Therefore
sadasad vilakaa.
1399
Then aha pada pratyaya lakitrtha; and this purua, the consciousness is implied
meaning of the word aha, I; secondary meaning of the word I. lakitrtha means what:
secondary meaning.
And why is it called secondary meaning. I will put in a simple language, so that you can
understand. I said that the body is prakrti; mind is prakrti, jaatatvam; and consciousness is
purua. And every individual is a mixture of what: the body mind complex. And purua.
Everybody is a mixture of purua and prakrti. When everybody is a mixture of both; we can
use the word I; either to refer to the prakrti aspect or you can use the word I to what: the
purua aspect, because in our common parlance, we use the word I in different meaning.
And the other person is not confused, because he knows the context. When I say I am very
fat, which part you take; body or mind; you take only body part; I have mind or not; if I do
not have mind, I would not say I am fat. Even when I say I am a fat, I do have a mind, but you
do not take the meaning of the I, as the mind part; only body-part you understand.
When I say I am intelligent, which part you understand. Not body; the mind part; therefore
the word I, can either refer to the body part; or refer to the mind part; in short, it can refer to
the prakrti part, which is very very common. And whatever is common is called primary
meaning. 99% of the people use the word I to indicate either the body or mind part; prakrti
amsa.
But there are some rare people who have studied the vdnta and who have understood the
vdnta; and afterwards they also use the word-I; and they do not refer to the body part;
they do not refer to the mind part, but they refer to which part; only the consciousness-part.
And when you refer to the consciousness part, it is said to be the implied meaning of the
word-I; or secondary meaning; why it is called secondary; because it is not popularly used.
We can take it as unpopular meaning of the word-I is consciousness. Regular meaning of the
word-I is body mind. And that is why jni alone is able to say I am nithyaha; and I am
sarvagatha; and I am eternal; why because he also uses the word; but in its special meaning;
therefore in aha pada prathyaya; prathyaya means thought or vrtti; so aha padasya
lakitrtha and aha vrtt api lakitrtha. It is the secondary meaning of the I-word and
I-thought.
And where is it; pratyak; it is behind; it is the very substratum of every body-mind-complex.
So pratyak; it is the very inner essence; substratum; and sadnanda ghana; you can take it
1400
as sat ananada ghana; or sad nanda ghana; you can take it both way; it is of the nature
of the sat; and it is of the nature of nanda also.
And nanda is not experiential pleasure, because experiential pleasure is finite in nature;
when we are talking about tmnanda, we are never referring to experiential pleasure at all;
tmnanda is equal to anantha. anantha means what: it is limitless principle. It does not
lack anything. So I am tmnanda means what: I do not lack anything in life; I do not miss
anything in life; I do not want anything in life. That non-wanting; non-lacking; non-missing
nature is called nanda or nandatvam.
And the word ghana means unmixed with sorrow; because worldly pleasures are pleasures
but invariably you have to pay the price. Anything you want; you have to pay the price. But
tmnanda is one nanda which is ghana, which is solid, saturated, nanda, without the
mixture of dukha; therefore, nanda mthra; and it is called what: partma; it is also
paramtma.
| ...... ||- ||
uttama puruastvanya paramtmtyudhhrta | ...... ||15- 17||
|
||- ||
upadranumant ca bhart bhkt mahvara |
paramtmti cpyukt dh:'sminpurua para ||13- 23||
Gt Upaiad sra is there in Vivkacmai.

|

||||
ittha vipacitsadaadvibhajya
nicitya tattva nijabdhadry |
jtv svamtmnamakhaabdha
tbhy vimukta svayava myati ||352||
So he concludes the ravaam topic here. So thus in this manner, before attempting vdantik
meditation, one has to start with this type of ravaam. It should go for years; not just
listening for an hour on a day or on two days. Nidhidhysanam is after years of study alone.
1401
And therefore ittha, in this manner; vipacit; an intelligent person, a discriminative person,
vivki ityartha; what should he do; sadasadvibhajya; he differentiates Sat and asat; prakrti
and purua; mya and Brahman; antma and tma; he differentiates.
And what is the differentiation. I am not the body, which is prakrti; I am not the mind, which
is prakrti; I am not the world, which is prakrti; but I am the witness of all of them; which is
purua;
And what is that Purua; whatever has been said in the last slka has to be remembered:
nitya; advtya; aknda; nanda ghana; all these are whose nature; my nature; do not
think that we are talking about somebody else. I am all these things; iti vibhajya, vibhajya,
having discriminated purua and prakrti, drk drya vivka also is called; and tatva nischitya;
and one should get conviction regarding his real nature as purua. Nicaya jna, if you
are not convinced what do you require; not meditation; if you are not convinced; mananam
is required; because lack of convinction is because of doubt; doubt is the problem of the
intellect; and it only goes away by appropriate reasoning. If somebody comes and tells that
this particular Tamil Nadu express is 9 a.m. and another person says it is 10.00 I get a doubt;
what do I do; I sit in meditation; Tamil Nadu express 9.00 a.m. 10 a.m. what will happen.
Nothing will happen. I should find out which is the source of 9 am information and which is
the source of 10 am information. If there are two railway guides, check up which is the latest,
etc. which is the old one; these are all what: not meditation; enquiry, analysis, intellectual
process.
Therefore conviction is only by questioning and answering. This is called prva paka
siddanta method of analysis. And this person says; as I am not convinced, therefore for
conviction, I am sitting in meditation; it is meaningless.
And therefore tatvam nicitya; but has to get conviction, only through mananam.
And nijabdhadry; and how does he get this tatva jna; through the eye of wisdom.
Bdha dri; through jna caku; which is symbolically presented as a third eye. So do not
imagine, that you will get a third hole gradually as you listening; no holes; some people say
that the tilakam also symbolically represents the jna caku. Whatever it is; bdha dri
means jna caku. nija bdha dri. I can know Brahman through whose jna chaksu; nija;
my guru's jna will not benefit me; therefore one's own jna, one gets conviction; and
1402
what is that conviction; jtva svam tmnam; thus having clearly known one's own real
nature; as described above; which is akhaa bdham; undivided consciousness.
So having been thoroughly convinced; I do not expect any more proof. Many people think
that after meditation, one will get the mysterious experience that experience is the final
proof and meditation is practised for the final proof is the general misconception. We never
go to samdhi abhys for the sake of final evidence.
Final evidence is what: ravaa manana stram alone is final evidence.
Then what is the samdhi abhys for; not for final proof you are going; it is only to remove
our habitual behaviour, which is so entrenched, because we have been taking ourselves to be
what: prakrti. That prakrti based behaviour is very strong orientation; breaking the
orientation is the purpose of samdhi abhysa; we are not seeking any more further proof
and nidhidhysanam can never be a proof for conviction.
And therefore akarcrya says; nicaya must be over; even before one practices samdhi
abhysa. And once that nicaya comes: Tbhyo vimuktha; so one becomes vimuktha;
detached from; tbhya; tbhya means what; all the prakrti products, which was
enumerated in verse 350; that is the vijnamaya ka, manmaya ka, etc. and viay; all
the objects of the world; the entire antma prapaja. Body-mind world; from all of them, one
gets detached.
Detached means what: not that physically detached. So I do not want to be in the world;
therefore I want to go beyond the world. Where will you go; anywhere you go; the world is
there; there is prakrti; therefore detachment is not physical moving away; physically tma
cannot move anywhere; why, all pervading. Therefore what is detachment. Intellectually
dropping dependence on them is detachment. I am not them; and I do not depend on them;
for my pratvam; for my security; for my existence. This understanding is detachment. That
is why you can go to Badrinath and be attached to your house. That is why any camp you go;
constant STD has to be functioning; the first day of the camp you have to see the STD booth;
queue is that long; I am OK; are you OK; everywhere. So you can physically move anywhere;
but you can still be hooked on to antma.
On the other hand, physically you need not move anywhere; you can be amidst all the
people and still be unhooked; this unhooking is called vimukti. So in the bus when you
1403
travel, if you travel, I do not know; there are so many people they are almost sitting on your
thigh. So they are physically hooked to you; but mentally? No attachment. because he is
somebody, I am somebody; you are perfectly jvanmuktha with regard to that person.
So physical closeness has nothing to do with attachment and detachment; it is in the mind;
therefore jni is no more hooked to prakrti and therefore svayava amyati.
Naturally, there is a relaxation. Prakrti's burden is no more my burden. Prakrti's problems are
no more my problems. In fact, most of the so-called problems are not problems at all; it is
prakrti's nature. Svmiji knee pain from Prime Minister onwards; OK. So ni means what: as
long as ni if you are ni, Tamil and English, mixture, ni if you are ni, knee joint will give pain. if
not knee joint, some other joint.
So therefore what you call as problem of old age, death, separation, etc. you do not see as
problem, because that is what prakrti is; things will join; things will go away. things will grow;
things will decay. things will be born; things will be gone.
Once I have understood them, as the sheer nature of prakrti, resistance goes away. Protests
goes away. Complaints go away; grumblings go away; That is called nthi; Before that he
was a chatterbox; now he is silent. Svaya va amyati.

Hari Om.
1404
117. Verses 353 to 355

|

||||
ittha vipacitsadaadvibhajya
nicitya tattva nijabdhadry |
jtv svamtmnamakhaabdha
tbhy vimukta svayava myati ||352||
Sanakarcrya wanted to talk about the necessity of ravaam and mananam before
Nidhidhysanam; if ravaam and mananam are not done, or they are improperly done, then
Nidhidhysanam will not be of much use, because in nidhidhysanam we are trying to
handle the vikpa akti of ajna. In ravaam and mananam, we are handling the
varaa akti of ajna.
Without properly handling the varaa akti, you cannot successfully handle the vikpa
akti. This is the technical reason for emphasising ravaam and mananam. So this small
diversion he ended in verse No.352. After emphasing ravaam and mananam, now
akarcrya comes back to the nidhidhysanam topic itself; that too the samdhi abhysa
nidhidhysanam topic. He comes to from the following slka ; we will read.
|
||||
ajnahrdayagranthrniavilayastad |
samdhin:'vikalpna yad:'dvaittmadaranam ||353||
I had pointed out before that nidhidhysanam has several forms. Leading an alert life is itself
a form of nidhidhysanam, in which I constantly monitor my behaviour and my behaviour
should be as close to the sthitha praja lakani given in the Gt; as much as possible;
which I call imitating a jvan muktha, by watching my behaviour itself is a form of
nidhidhysanam which is the most important form of nidhidhysanam, compulsory for all.
Then I said the second form of nidhidhysanam is being in touch with the stra in any way;
by hearing, by reading, by writing, by discussing, by teaching; all these are different methods,
by which my mind is in the stram. This is the second form of nidhidhysanam. And I said a
person can confine to these two nidhidyaanam forms themselves and that is enough for
1405
assimilation; but for some people, these two forms of nidhidhysanam are not sufficient and
for those people the third form of nidhidhysanam becomes relevant and important, which I
called samdhi abhysa nidhidhysanam and I defined samdhi abhysa as focussed
recollection of the teaching, in a specially designed atmosphere, aiming for absorption. So
focussed recollection of the teaching, which means in samdhi abhysa, we are not aiming at
thoughtlessness. This is not vdantik approach. Vedantic nidhidhysanam involves
entertaining thoughts. The thoughts are based on the teaching that I receive, man buddhya
ahakra, cittani nha, ... cidnanda rpa ivha . Name dva rgau ... cidnanda
rpa.
So therefore it involves thoughts and the thoughts are not family thoughts or election
thoughts, the thoughts are I use the word: recollection. Recollecting the teachings. And of
these different thoughts, you can choose a particular thought that is relevant to you. If rga
dva is your problem, na me dva rgau emphasise. If bandu mitra is the problem, you
meditate upon na bandur na mithram. If guru is the problem, I hope not!, if guru is the
problem, na gurur naiva iya. Therefore, choose the form of thought, asagsmi, nityasmi;
uddhsmi, amrutsmi, etc. That is what I say, focussed recollection. Therefore thought is
involved.
Then the second part is in a specially designed atmosphere, by which I mean sitting in a
proper posture, having an sana, aila ajina kuottaram; put a proper sana as said in the
Gt 6th chapter, sit in Padmsana, keep your body straight, keep your neck straight; adjust
your pra; prapnau amau kritva. Thus 8-fold antaranga sdana I discussed in the 6th
chapter of the Gt; observing or following those 8-fold steps becomes the specially
designed atmosphere. Going to a quiet place. So thus focussed recollection in a specially
designed atmosphere. Then what happens.
As I repeat the thoughts, my concentration becomes more and more and I get more and
more involved in the thoughts, which in Yga stra they call dhraa, dhyna, samdhi. First
arrive at the required thought, then I keep on repeating this particular thought and then I
gradually get involved in the thought and then when I am so much involved, I forget the
entire surroundings;
dhthru dhyne parityajya krmt ekaika gcharam;

nivdeepvat cittam samdhi abhidhiyate.
1406
In Pajadai Ist Chatper, Vidyranya defines. In Samdhi, I do not have to deliberately

entertain the thought, because of the very momentum of deliberate thinking, after some
time, the mind itself rotates the same. And it is not an extra ordinary thing. If you have
attended akhaa nma bhajana, like Om Namasivaya or Hare Rma for one hour, not even
one hour; half hour is enough; that throughout the day, without your will, Om Namasivaya
continues in your continues. When a thought continues without your will it is called effortless
absorption, wherein the ahakra has withdrawn. The will has withdrawn, the dhyaata has
withdrawn. And when the will has withdrawn, the thought of the Will also becomes skma
vrtti.
The difference between stla vrtti and skma vrtti is deliberately entertained thought is
called stla vrtti, whereas non-deliberate thought, that goes.
Even now many of you might have some thought in the background. Today may be an
important function and that being so important for you after years it is happening, even
though you listen, I have to go there, I have to go there, that is called skma vrtti, that
which takes place in the sub-conciousness mind, that which takes place in the background,
like the tampura ruti, that which does not require your deliberate thinking, such a vrtti is
called skma vrtti, so this vdantik vrtti becomes skma and skma vrtti means it is not
dominant.
So therefore, the dhynam process also has become less dominant, because it is in the form
of skma vrtti, dhyta is withdrawn, dhynam is not dominant, the vrtti is there; but it is not
dominantly felt. Then once these two are withdrawn; what is left behind; dhyam. What is
dhyam; the object of meditation alone is dominant. And here what is the object of
meditation; Brahma. So
dhthru dhyne parityajya krmt ekaika gcharam;

nivdeepvat cittam samdhi abhidhiyate.
This is called total absorption or nirvikalpaka samdhi. And Vidyranya points out very clearly
that in nirvikalpaka samdhi also, thoughts are there.
Vrttayasyasthu tadnim ajtha adytma gchara;

smaranth anumiyanthe, buddhi tasya samudditht.
1407
In Pajadai, Vrttaya, aha Brahmsmi, or Nitysmi or Suddsmi, whichever thought you

deliberately entertained before, that will continue to hover in your mind, in skma rpam.
Therefore we say in nirvikalpaka samdhi, there is skma vrtti. And this is called absorption.
And what is the advantage of this nirvikalpaka amadhi; as I said before, in nirvikalpaka
samdhi, we are not acquiring a new knowledge, we are only recollecting the acquired
knowledge. Therefore remember, nirvikalpaka samdhi is not meant for a new knowledge.
Then what is the advantage. When the whole environment is quite, because I have forgotten
the world, sense organs are withdrawn, even the deliberate-will is not involved, in that ideal,
undistracted atmosphere, when I recollect the teaching, the impact of the teaching is over. It
is purely to increase the impact of the teaching.
When you hear a news which may have radical changes in your life, a good or bad change,
you want to know the consequences of that, what do you do; you go to a quiet place and
think what are the consequences in my life, why can't you do it at home, to feel the impact,
you will require a what; a quiet atmosphere. Therefore, vrtti remaining the same, in
nirvikalpaka samdhi, the aha brahmsmi vrtti has more impact, which is required for some
people. Many people say: Svmiji we always like the classes in the Camp. I take the same
slka; have I improved in the camp. I hope not. I continue to be doing the same thing; you
are also the same person. Suddenly sdana catuaya sampatti is getting more. No;
everything remaining the same, the atmosphere contributes to the impact; even though the
knowledge is not new.
Similarly in nirvikalpaka samdhi, nothing new; but the same knowledge is brought in a
special atmosphere, so that the mind will deeply absorb that. And many people require this
to eliminate many of the strong vipartha bhavana; when emotional problems are very
strong.
And how do you define strong emotional problems. Those emotional problems which I
cannot control are called strong. When depression comes, Svmiji, I remember Vdnta. I tell
that I should not worry. I am Brahman I keep on saying; I am aha brahma, these are all
mithya; but in spite of repeated assertions, mind continues to worry. Now mind is no more
under your control; which means the subconscious is controlling.
1408
Similary, anger; many people when they are angry, they become mad; what happens to the
mind, even the body, they have no control; and they are experts vdantin. They can give
lectures also. They can write new books also. But from anger you have to keep safe distance.
Thus a mind or a emotion, which is beyond my management is called tvra vipartha
bhvana. When we have a tvra vipartha bhvana, nirvikalpaka samdhi abhysa will be
useful. Whether absorption takes place or not, the very attempt for absorption is very good.
As I said, absorption is not important. But the very process is important. Because according
to stra, nirvikalpaka samdhi depends upon so many factors, including one's prrabdha
also. Some people have such prrabdha; they get nirvikalpaka samdhi quickly. Some people
never get. It depends on so many factors and therefore we need not have it; but attempt is in
our hands. This also Vidyranya says in the first chapter, Pajadai.
Vrttinm anuvrttistu prayatnth prathamdapi;

adrta asakrut abhysa; saskr sachivdbhavet.
Even adram is required for nirvikalpaka samdhi. We are not interested in changing our
prrabdha for that purpose; that is why I said; aim for absorption, the very attempt is an
exercise, which will be useful for what; tvra vipartha bhvana nivrttihi. tvra rga, tvra
dva; tvra bhaya; some people have got bhaya problem.
One person came and told, early morning I do not know why, I get into a grip of fear. I have
tried my best. I say God is there; I say aha brahmsmi; I say mind is mithya; so many things;
then I ask him what happens; it remains for some time, and as the noon time comes, that
fades. What to do; it is my mind, I advise mind not to have to that; I reason out; there are
certain emotions which do not seem to be under our control; there only we should
remember that it is coming from the sub-conscious mind.
Sub-conscious mind problem, if they are simple ones, you can ignore; it will be there for
some time and it will fade away. But it is a problem. Just do not create problem for others;
silently suffer a headache. But if it does not go, then attacking the sub-conscious is a
method, and nirvikalpaka samdhi is a method of attacking deep subconscious problem.
So therefore akarcrya tells here, avikalpna samdhina, second line, by samdhi

abhysa, advaita tma daranam; one should invoke or recollect advaita tma jna;
daranam means jna, and advaita tma daranam means dwelling upon the advaita
jna. Any one you can take; aha uddhsmi; buddsmi; nitysmi, nandsmi; which one
depends upon what vipartha bhvana disturbs you; different people have different kavalais.
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Just leave them a little free; tell them to talk; they will slowly start pouring out their things
one by one; first through the mouth, then through the eyes tears come. What happened; in
1953, 40 years back, this scar has been there. Not that everyone has it; but many have it
because, in life, we go through so many experiences, many of them are traumatic
experiences, trauma is deep wound only; and therefore I have to choose depending upon my
problem.
When I do that, yadh; when that samdhi abhyis done, tadha; tadhaa means then, ajn
hrdya granth, nia vilaya; then there will be the elimination, nia vilaya means total
elimination of the hrdya granthi; the knot of the heart; and what is the knot of the heart;
ajna; ajna va hrdya granthi; in the form of ajna, in the form of vipartha
bhvana; ajna includes vipartha bhvana. akarcrya often says avidy vsana.
So therefore if it is required you practice. As I said, this is not a compulsory advice for all. If a
person feels the need, he can certainly practice it. It will be useful. But the other two forms of
nidhidhysanams, the first two, that is required for all; remaining in touch with stra and
alert life, it is for all; but samdhi abhysa is required, one has to take.
Continuing.

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tvamahmidamitya kalpan buddhidt
prabhva ti paramtmanyadvay nirvi |
pravilasati samdhvasya sarv vikalp
vilayanamupagacchdvastutattvvadhrty ||354||
So he talks about the process of nirvikalpaka samdhi. It is called nirvikalpa because in this
state, the divisions are resolved. Vikalpaka means divisions. Divisions in the form of
pramtha, pramam, pramyam; dhyta, dhynam, dhyyam; karth, kraam, karyam; the
triputi vikalpa. In English, subject-object-instrument connecting them.
Therefore he says: tvam aha idam iti iyam kalpan; kalpana means vikalpa. So you, this I,
that is the first person, second person, third person; these vikalps, prabhvati, they arise
paramtmani; they arise in the paramtma; buddhi dt, because of the ajna; which is
the defect of the intellect. Buddhi da means intellectual problem; that is why I repeatedly
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say; the problem is intellectual; therefore the solution has to be intellectual only. Therefore
buddhi dt; buddhigata ajnt; because of ignorance, duality arises in the tma. What
type of tma; nirvi advay paramtmani. In the tma which is without any viam;
attributes. And all also advay; without any second thing, in the non-dual attributeless tma,
the plurality arises because of ignorance.
And what are we trying to do, in samdhi, samdhau pravilasati sati; pravilasati; sati
sapthami; it is the seventh case. pravilasati sati; when, when the samdhi is on; in samdhi
state. Literally it means when samdhi is shine. Samdhi does not shine. When samdhi is on;
at the time of samdhi; sarva vikalpa vilayanam upagacd. All these divisions or dualities,
pluralities are resolved, and how do you resolve; not by remaining thoughtless; so the
thoughtlessness as samdhi, we do not recommend. Here what is samdhi.
vastutattvvadhrty; by ascertaining the nature of the vastu, tma svarpa avadhrty, by
ascertaining the nature of the tma, the paramtma, the duality is resolved.
And what do you mean by that. aha satyam jagan mithya. Just as whatever I experience in
svapna is born out of me and resolves in me. Similarly, whatever I experience in jgrat is born
out of me and resting in me. There is no difference between jgrath avastha and svapna
avastha.
And you should not ask, how is it true; we are supposing you have done enough ravaam
and mananam. In Mnukya krika, second chapter, exclusively dedicated to show that
jgrath and svapna are essentially the same. Svapna appears real, when you are in svapna.
Jgrath appears real when you are in jgrath. In svapna avastha, jgrath is not there; svapna
jgrath, do you understand the meaning, svapna is dream; jgrath means waking; suddenly
the doubt has come to me; in dream waking is not there; in waking, dream is not there; who
is common to both; I, the observer alone am common; therefore aha satyam, jagan mithya.
It is experienced, but exerience does not prove reality. svapna is experience, but it is unreal.
From that it is very clear, that experience does not prove reality. Similarly,

viva payati kryakraatay svasvmisambandhata
iycryatay tathaiva pitrputrdytman bhdata |
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mtha, puthri; husband-wife; all these are what: svapn

jgrati v ya a puru myparibhrmita. So in my invocation of my higher nature, all
these relations, all these triputi must dissolve.
And that is what is said here; vastutattvvadhrty; avadrthi means recollection. Literally it
means ascertainment and why do we use the word ascertainment. During ravaam, I have
already known this fact, the known fact I am ascertaining. I am asserting. And by this
assertion, all relationship, all pluralities will be reduced to mere nma and rpa. They become
insignificant.
That means what: they lose their capacity to deeply disturb me. Like the movie. Seeing the
movie, I may shed the tears upon the heroine. So I may shed the tears seeing the hero or
heroine; but does not create a deep scar. When I come out of the movie, I know that it is a
movie; the very same dead actress is going to act in the next movie. Kathai (Story). So the
whole thing is a kathai (story). We should be able to do that. Svmiji, it is difficult. Who said it
is easy. I never said it is easy. It is difficult, but it is worth it. Otherwise, suffer. Oh Mind you
suffer for your foolishness. Suffer, there is no other way.
Continuing.

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nt dnta paramuparata kntiyukta
kurvannitya kalayati yati svasya sarvtmabhvam |
tnvidytimirja nitnsdhu dagdhv vikalpn
brahmkrty nivasati sukha nikriy nirvikalpa ||355||
Yati samdhi kurvan. Yati literally means sanysi. As I said, Sankarcrya has assumed
that the seeker has come to sanysa. akarcrya always expects everyone to become a
sanysi. Therefore either at the time of ravaam, you should have become or by the time of
mananam you should have; if not at least nidhidhsanam time you should have become.
Therefore he is too optimistic.
Therefore he says, yati; we will translate it as a serious seeker. yatat iti yati; yatat means
what: the one who struggles. the one who is obsessed with; the one who considers vdantik
pursuit is top priority. Such sincere, involved, obsessed, serious committed seeker is called
yati. Not a casual amateurish approach. Such a yati, samdhi kurvan. He does the
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samdhi abhy to remove the habitual emotional problems. samdhi kurvan; practices
samdhi.
And not only at regular intervals; this is also an important value; at regular intervals; he
checks up whether sdhan catuaya sapatti is there properly. In the end, fundamental
itself would have been in doubt, because the vdnta begins with sdana catuaya sapatti.
I am not going to explain, OK. In the sdana catuaya sapatti also, the third one, the
samdhi aka sapatti being extremely important, this person should watch whether he has
ama; therefore he says: nta; what do you mean by ama; having a balanced mind; free
from violent emotions.
What is the definition of violent emotions and non-violent emotions; violent emotions is an
emotional which takes place at the level of three instruments; mana, vk and kya, arra.
Rises in the mind, and overflows and he starts blabering, grumbling, he starts pouring out his
story to whoever he sees whether anybody is listening to or not; emotional has overpowered,
exactly as Arjuna, went on and on and on. Not only it overflows into the mouth in the form
of words, later at the physical level also, sdandi, do you remember, mama gthri mukham
ca pariuyati, vepathusca sarrme; psychosomatic conditions come. So a violent emotion
goes beyond mind. Then we are seriously lacking ama. If we have ama, emotions will
come; anger will be there; but they will rise at the mental level and before they flow out, I am
able to handle and manage. That is called a balanced mind. amatvam is snthi. Similarly,
dnta; management of sense organs, especially the mouth, eating mouth and talking
mouth. These are serious problems.
Therefore dnta; sensory discipline. Uparatha; uparatha means what: withdrawn from an
extroverted life; when the life is too much extroverted, too much active life, I am involved;
naturally there is no time for leisurely activity, which you call as fast life. That is what
happening. As the advancement comes, people does not have a relaxed mind. Everything
they want fast life. Workholism. Such a person cannot relax. Any study requires leisurely
mind. A stress free mind; therefore uparatha means stress-free; relaxed, leisurely, not a
restlessmind, and that should be param; param is a very important things, so it means totally
or very well quiet.
And many people translate uparati as sanysa. So therefore leisurely life means what sanysi
life is leisurely life. Nothing else to do. What else; in the morning when you get up vdntam,
afternoon vdntam, evening vdntam, rthri vdntam; no family, no duty, therefore
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uparathi; they translate as sanysa, but we can translate as a leisurely relaxed deep-minded.
What they are trying in the TM and all. What they are trying to do is: find out the deep inner
relaxation. And they say that half an hour relaxation is equal to hours of sleep. Generally even
in our sleep, our body is not relaxed.
Therefore uparathi means relaxation; then knti; knti titika; all coming in the sdana
catuaya sapatti; ama, dama, uparama, titika, titika means what: not perturbed by
opposite experiences; not allowing the environment to disturb me. People's behaviour;
people's languages, conditions at home; everybody need not behave as you want. Not need
not; will not behave, because if you say, I want you to behave as I want; then what will
happen; if if I tell you that I want you to behave as I want; immediately that person will
distort, I will do that if you will behave as I want. Are we ready.
We want to behave as we want; we want others to behave as we want. This is called your
money is my money; my money is my money; that is the problem. If you say your money is
my money and my money is your money, it is OK. Equal. Therefore nobody will behave as
you want. If that happens, you have got a temporary good prrabdha. That's all. That will
change in some days. Therefore, learn to brush aside these disagreements are pinpricks and
ignore them; kam; then raddha is not mentioned here; samdhim. So samdhi means citta
samdhnam; or samdhi abhy kurvan. So therefore samdhi abhysa is here defined as
practising the sixth qualification of shamaadhi aka sapatti . Very carefully understand.
Samdhi abhy is nothing but what: practising the 6th qualification of samdhi aka
sapatti . From that what you understand. If before coming to vdnta, I have amdhi aka
sapatti, I do not require amdhi abhyt all. If sdana catuaya sapatti is weak for a
person, for him only samdhi abhysa is necessary. That is why I said it is not meant for all.
So samdhi kurvan, and when does he practice, nityam, constantly, regularly, consistently.
yati kurvan.
And what does he do in samdhi abhysa; svasya sarvtma bhvam kalayati; kalayati means
what; he recollects; he invokes, he brings to his mind. So that means he has to entertain
thoughts; and what thought he should entertain during samdhi abhysa, svasya sarvtma
bhvam. So my sarvtmabhva, I have to invoke.
What is sarvtmabhva? You are not supposed to ask; I am not supposed to explain also. In
ravaa mananam, you should have understood. So if you want the meaning, sarva tma iti
bhava; I am everything. I plus different names and forms is equal to world. I plus various
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names and forms is equal to world; just as svapna prapaja is nothing but the waker plus
nma rpa alone. So payanntmani myay
bahirivdbhta yath nidray. So I am everything. This he has to invoke.
Then what is the advantage. When it is done, which I called focussed recollection, in a
specially designed atmosphere; what is the advantage; the impact is very very intense. And
because of that impact, tna, tena sarvtamabhva abhysna; so by invoking this
sarvtmabhva, vikalpn sdhu dagdhv; so he burns down all the pluralities.
Literally burns down and what do you mean burning down; they are reduced to nma rpa;
they are not substances at all. So sdhu means thoroughly, totally, comprehensively, fully; he
burns all the pluralities, because avidy thimira janithn; because the pluralities, that is the
triputi is born out of avidy thimiram. because of the thimiram called avidy. So when we
have got some eye problems, everything will be seen as two. two things are there; problem is
with the eye. You need not have even problem; keep your finger here; you all will be seen as
two; this is called aupdhika bhda. Similarly, avidy thimiram has created a seeming
plurality out of one; and when that finger is removed, both of you, both of you means what;
the seeming duality is merged. Similarly, the triputi is dissolved. So avidy thimira janithn
vikalpn sdhu dagdhv.
Then what does he say. Since there is no plurality, I alone am there; the non-dual I alone am
there. Just as waking from dream, I come to know I alone am there in the room, the thief I
got frightened of is non-different from mind, tiger that chased me is non-different from my
mind. Similarly, I am advaitam; brahmkrty; I abide in the form of Brahman. akrty means
rpa; brahmkrty means brahma rpa saha yati nivasati.
Not that in nirvikalpaka samdhi it is Brahman and during the other times he is not Brahman;
it is not like that. I have been Brahman, but in nirvikalpaka samdhi, I recollect that higher
nature of mine.
It is like you go to a hospital suppose, and there you see many people having diseases and
struggling you come to know that health cannot be taken for granted. Just when you have
got everything, you take for granted. And when you go to some hospital and see, suddenly
you will get some respect for your body. Two days it will be there. My God, I am able to
move my hands freely; my legs are functioning fine, etc. I am able to breath properly; my
heart is still beating. So you when you think you are whole peace; not that newly got health;
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which you have ignored, you invoke and you feel full. Similarly in nirvikalpaka samdhi, I
invoke fullness and abide. So brahmkrty sukha nivasati; sukha is adverbial qualifying
nivasati; sukha nivasati; comfortably remains.
And what do you mean by that: nikriy; without any kriy and nirvikalpa; without any
duality. If I am a waker, jgrath prapaja will be there; if I am a dreamer, svapna prapaja will
be there; if I am a sleeper, suupti prapaja will be there; if I am turiyam; nntha prajm, na
bahi prajm.
Therefore nirvikalpa means triputi rahita aha va asmi. So this is amadhi abhysa. more
will be seen in the following slka s. akarcrya deals with this topic very elaborately as I
said; up to 417th verse. Nirvikalpaka samdhi he will talk. Details in the next class. Hari Om.
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118. Verses 356 to 360

|

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nt dnta paramuparata kntiyukta samdhi
kurvannitya kalayati yati svasya sarvtmabhvam |
tnvidytimirja nitnsdhu dagdhv vikalpn
brahmkrty nivasati sukha nikriy nirvikalpa ||355||
akarcrya is elaborately dealing with the topic of nirvikalpaka samdhi and when we
study this topic we should very clearly know the role of samdhi, because there are different
views regarding the role of samdhi. (1) Some people point out samdhi is the only means
of getting self-knowledge or self-realisation. (2) There are some others who contend that the
samdhi is one of the methods of getting self-knowledge or self-realisation. (3) A third set of
people point out that samdhi is the only method, which provides the ultimate proof to
confirm the knowledge gained through ravaam. Samdhi is the only method which gives
the ultimate proof to confirm the knowledge gained through the study of books. This is the
third view. (4) And some others point out samdhi is a compulsory exercise for attaining jvan
mukthi.
These are all different views regarding the role of samdhi; samdhi alone gives knowledge;
or samdhi is one of the methods of giving knowledge; or samdhi is the ultimate proof for
the intellectual knowledge gained through scriptural study or samdhi is a compulsory
exercise for jvan mukthi; all these different views, we reject.
We do not accept any one of these four views. Our approach to samdhi is it is an optional
exercise useful for removal of habitual reactions or habitual identification with the body.
Samdhi is one of the optional exercises for the removal of habitual dhbhmna, habitual
aha-mama vsana.
Since we accept as an optional method, if a person practices samdhi we are not going to be
against it; but we will never prescribe as a compulsory exercise. If samdhi is an optional
exercise for vipartha bhavana nivrtti; what are the other options available. I have already
pointed out the other options; two of them: one is living an alert life itself will remove
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vipartha bhavana. Monitoring our thoughts, monitoring our words, monitoring our reactions
is one imitating the sthira praja of the Gt is one optional method.
And the other option is being in touch with the stram, either by reading, or writing or
discussing or teaching. These are dwelling in the stra; the very dwelling in the stra will
dilute dhbhmna. stra is so powerful and along with that samdhi is presented as an
optional method.
And akarcrya is here highlighting the samdhi part of the nidhidhysanam; which we
are seeing now in the 355th verse.
nt dnta paramuparata kntiyukta samdhi

kurvannitya kalayati yati svasya sarvtmabhvam
In Vdantik samdhi abhysa, we are not remaining thoughtless, but we are invoking the
sarvtma bhva, received from ravaam. I am everything; everything else is nma rpa,
superimposed upon me. Maiva sakalam jtham, mayi sarva prathititham; and by dwelling
upon this thought constantly, as I said focussed recollection in a specially designed
atmosphere, this thought gets momentum, after sometime, even without my effort or will,
the thought continues with they call skma vrtti. Sukma vrtti is the name of a vrtti, which
goes on without our will or effort.
Not only vdantik, even worry. When you are pre-occupied with something, if there is a
background worry, that worry is skma vrtti. So skma vrtti is possible in antma viaya; in
family viaya; in health viaya; in vdnta viaya also.
And this skma vrtti is called nirvikalpaka samdhi and because of this skma vrtti, there is
an impact in the intensity of that knowledge. And this impact will do what: avidy thimira
janithn vikalpn dagdva. So all the vipartha bhvana, dehtma vsana will be destroyed as
by radiation. Like removing the tumor cells thorugh radiation. This samdhi abhysa will be
radiation session. And what are the dangerous cells; the ahakra mamakra vsana. Up to
this we saw.
Continuing.

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samhit y pravilpya bhya

rtrdi cta svamah cidtmani |
ta va mukt bhavapabandai
nny tu prkyakathbhidhyina ||356||
So these meditators, these nidhidhyaaks, amhitha, remain in samdhi; or remain in

akhakara vrtti or aha brahmsmi; the vrtti, pravilpya; by dissolving all the triputi. So
pravilpya, by dissolving the triputi.
And what are the constituents of the triputi. Bahyam; bahyam means the external world
No.1; rtrdi cta; so the internal and external organs; srotrdhi refers to the bhya
kraam, cta refers to the anta kraam. So the kraams, also they dissolve and svam
aha; their own ahakra; which refers to the subject. So bhyam means the object; rtrdi
cta means the instrument; aha means the ahakra, the subject. The subject-object-
instrument triputi; karta-karma-kraam triputi pravilpya; they dissolve.
Where, cidtmani; in the cidtma; their own higher-I. The word aha refers to ahakra, and
the cidtma refers to ski; aha is the lower-I; cidtma is the higher-I; the lower-I is
resolved into the higher-I. The cidbh is resolved into the cit.
And having resolved, what do they do; amhith, they remain in that condition, for as long a
time as possible. That is you invoke your higher nature and remain for long time.
And when you invoke your higher nature, then the ahakra will become what: insignificant;
like looking at the earth from the moon. Now the earth is a very very big planet; but when
you look from the moon, earth will appear like what: moon. And the earth itself becomes
moon, what to talk of Asia; what to talk of India; shrunk; what to talk of Madras, shrunk, what
to talk of Anna Nagar, still shrunk, what to talk of your street; nothing; what to talk of your
house; insignificant; and in that corner, what about your ego; and you have got tooth ache.
So you forget the total perceptive, the smaller one will appear big; when you go to higher-I,
the ego and its tragedies are ignorable tragedies; but they are not tragedies, they become
pin-pricks. This is the method of samdhi.
And te va mukt; because of repeated invocations of the higher-I, the bhava p; bhava
p means what; the worldly ties; I, my family, my children, my grand-children, my house,
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my dog; it is important, more important than your family members; all of them, they just
break off.
Therefore bhava-pbandhai; te va mukt; they alone become liberated. The idea is you
should spend more time in the higher-I; then alone nidhidhysanam works. If 23 hours I am
going to invoke my husband-I or wife-I or father-I and weekly one hour between 7-8 a.m., I
invoke the higher-I; naturally, it is very very feeble; the smallest problem will make you
forget. What is vivka; and what is cmai? Everything will go away.
And therefore, te va; those who invoke more of tma alone are free from bhava
pbanda. Bhava means sasra. What about others. Any. Those who approach vdnta
casually, now and then, they are only prkya kathbhi dhyina; for them vdnta is a
mere lip service.
prkya kath; it is an objective story dealing with some tma; it is not dealing with
themselves. They will say: There is an tma; which is ever liberated; what about I? I am a
samsri. For them, mka appears a possibility. They claim themselves to be an eternal
sdhaka. Mkam will be postponed for ever; they can at no time claim: I AM FREE. Therefore
what is the method of freedom. More invocation of the higher-I, which is called here,
samdhi abhysa. So any na; nny should be split as any na; and you have to complete
the sentence by adding; any bhava p bandaihi mukt; the others are never liberated;
they are not tall talkers of vdnta. prkya kathbhi dhyina means they talk of vdnta;
they have not internalised the teaching. To put in our language, they have jna; not jna
nia.
continuing.

|

||||
updhibhdtsvayava bhidyat
cpdhyaph svayava kvala |
tasmdupdhrvilayya vidvn
vastsad:'kalpasamdhinihay ||357||
Here akarcrya points out that I enjoy a personality only because of the updhi.
Intrinsically I do not have a personality at all; I do not have an individuality at all; any
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individuality attributed to me is either because of stla arra proximity; that I am a male or

female; I am young or old; fat or lean; stla arra dvra.
Similarly because of skma arra association, I have got the attributes like rgi, krdhi,
dvi, kmi, etc. And similarly with kraa arra I am seen as the sleeper, ajni etc. But if I
look at myself from my own standpoint I am personality-less.
Therefore akarcrya says: updhi bhda; because of distinct updhi, arras we can
understand as body; svaya va bhidyate, I-the tma seem to be a specific individual with
my own private personality, differentiating me from every other individual; they say that our
thumb impression is the most unique in the world; how great Bhagavn should be. 5 millions
human beings are there; but still we have got a uniqueness. It is caused by what. arra.
And therefore updhi aph, when I look at myself, separating me from the updhi, updhi
aph, when the bodies are negated, when in samdhi abhysa. So I deliberately withdraw
from my physical body, in samdhi abhysa, and deliberately withdraw from my sense
organs; and deliberately withdraw from my mind and thought, each one is updhi pha.
And when I withdraw from all the updhis, what is my personality. Just as in sleep, I do not
have any personality; in samdhi also, I do not have any personality; the only difference is in
samdhi abhysa, I entertain the thought that I-am-the attributeless-ski. The experience is
the same in both; but here, I invoke the thought, akhaa kra vrtti; I am the attributeless
consciousness.
Therefore updhi aph sati; sati sapthami, svaya va kvala; I am the non-dual
consciousness. Attributeless ski. And I do not have any location, sno dur vrjathi,
ayno yti sarvath; I do not have any location; any limitation; any form or shape also, I do
not have, and therefore what do you do: tasmt vidvn; therefore the wise person; and here
what is the meaning of the word Vidvn; who has become jni through ravaam and
mananam, but he has not become jna niavat. If there is nia, no samdhi abhy
required.
So since he is not jna nia, what should he attempt? Upd vilayayya, for the sake of
negating the updhi, or for the sake of withdrawing from the updhi; man bhudhya
ahakra cittni nha, na srotra jihve, etc. deliberately he withdraws from every
personality. For the sake of that withdrawal, sad vae. He should constantly remain in,
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remain in what; akalpa samdhi niaya. Akalpa samdhi means nirvikalpaka samdhi. So
nirvikalpaka samdhi niaya vaet; as often as possible. Let him dismiss the worldly
personalities; let him see the worldly personalities are temporary; perishable, sorrow giving;
rinnu rpa bandna pau pathni sudhdaya; because of prrabdha, the personality comes;
once the prrabdha goes away, that goes away. So dismissing the worldly personality let him
invoke his real personality which is not a personality.
And what is that: Brahma svarpam. Samdhi abhysam kuryat; that is the essence. So in all
these verses, there is only one: Practise samdhi. That is the one essence.
|
||||
sati sakt nar yti sadbhva hykanihay |
kak bhRmara dhyyan bhRmaratvya kalpat ||358||
Here akarcrya points out that whichever personality you dwell upon most of the time,
that becomes your prominent primary personality, as good as your second nature. And all
other personalities become a vam. We can decide which one should be primary, and which
one should be vam; drama. If you want to invoke the husband-hood, constantly think of
wife-dhynam.
Then you will find, husband-personality becomes prominent; the father-hood and officer-
hood, vdantik studenthood, they all will become drama. Class attending is drama.
Then who are you really. Father, mother, etc. Therefore which one should become prominent
and which one should become insignificant, you choose. A samdhi abhysaka has chosen to
invoke the vdantik-I; he wants to reduce the others to mere role-playing and the primary
condition required for that is the time that you dedicate and the sincerity that you have.
And for this akarcrya gives an example known as brahmara ka nyya. Worm-wasp
example. This is based on a particular theory; we do not know whether it is a fact or not; it
seems the wasp brings a small worm; and it puts within its nest or whatever you call it; the
worm tries to get out but the wasp does not allow; it remains on the top. And whenever the
worm tries to come out, it gives a stink; and because the worm receives a stink of and on, the
worm has got only one thought; what is that; when will it stink; it does not know and
therefore it has got sad brahamara dhynam. What has got brahmara dhynam. ka, means
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the worm. And because of constant brahmara dhynam, after sometime, the ka becomes
brahaara. As you think, so you become. Remember, that proverb,
watch your thoughts, they become your words,

watch your words, they become your actions;
watch your actions, they become your habit;
watch your habits, it becomes your character;
watch your character, it becomes your destiny.
It becomes your destiny means what: you become that. This is called brahmara-ka nyya.
In the 17th chapter, Krishna says, yoyat raddaaha sa va saha. And similarly nidhidhysaka
applies the brahmara-kda nyya; and this nidhidhysaka is comparable to a worm. Now
we are all worms. That is true also. Because all the time affected by situations; all the time
afraid of predators. And what is brahmaram or wasp; brahma is the brahmaram; do not ask
me is Brahman brahmaram. Comparable to. And just as the worm thinks of the wasp all the
time, of course there the reason is what; stinking. Here Brahman will not stink you; but
deliberating when I think of Brahman, invoke the Brahmatvam of mine, that becomes
prominent in my life.
And what is the indication of the prominence of aha brahmsmi. Pasyan, srnvan, spraan,
jihnan; even in the worst tragedy, I am not overpowered. Not that I will become emotionless,
we are not talking about emotionlessness; we are not overpowered by situation, that is called
Brahma nia.
So thus, in these two verses, brahmara ka nyya is applied. akarcrya says here; sati
sakt nara. So a seeker who is committed to Brahman thought, literally it means attached to
Brahman, obsessed with Brahma Nia, so Sat means Brahman, sati is locative case, sati
means Brahmani sakta means attached. And what does he mean by attachment; samdhi
abhysa. So if I am attached to someone, how does it get expressed itself. All the time, my
mind thinks of that object of attachment. If I am attached to Brahman, whenever free time
comes, I do not worry about other things, an aspect of vdnta takes hold of my mind. If
sleep does not come; some aspect or the other of vdnta alone takes hold of my mind; that
is called attachment. In your free time, what the mind thinks, watch that; we will know what
we are attached to. Very easy to find out.
Such a person who is a samdhi abhysa, sadbhva yti. he attains brahma bhva;
which means he becomes brahma nia. He does not have hesitation to say I am nitya
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mukta; he does not feel it is an arrogance; he does not have a hesitation; he can boldly and
strongly say, aha brahma asmi. Instead of saying Brahmsmi, aha mukta asmi; and he
does not say: But. Svmiji aha brahmsmi but if you say, again problem. Put a full stop.
Even if the whole world does not believe that, he has conviction and that is called
sadbhvam yti.
And how does he achieve. Eka niaya; by samdhi abhysa. Eka nia means brahma nia;
brahma nia means samdhi abhysa. Like what; an example is given. kak bhramara
dhyyan. kaka means what: a worm, brahmara means a wasp. Dhyayan, meditating upon
the brahmara; what happens to the worm; bhramaratvya kalpat; the worm itself becomes a
vasp.
So we also study the four stages of that wasp and some of the other ones; butterflies and all.
first seed, caterpillar, pupa, butterfly, etc. They have also got four sramas! Remember 4
sramas are there for that also. So we have seen the caterpillar; thereafter pupa, I do not
remember, pupa stage. And then jvan muktha is what: flying, like attractive colourful
butterfly. That is why jvan muktha attracts everyone. Butterfly. Is it correct. four sramas for
everything.
Continuing.

|

||||
kriyntarsaktimapsya kak
dhyyannalitva hyalibhvamrcchati |
tathaiva yg paramtmatattva
dhytv samyti tadkanihay ||359||
Brahmara-ka nyya is explained here. So in the first two lines, the example is explained and
then the vdantik situation. ka apsya. The worm drops all the other pre-occupations from
where it came, what was its condition; what was the job, all those things; it apsya, it gives
up; kriyntarsaktim, its attachment to preoccupation with all the other actions.
Kriyntar means other actions; asakti means pre-occupation. When a person is caught as a
hostage, imagine, a person is kidnapped as a hostage, what will be the thought; that is why
they talked about the Stockholm syndrome. When somebody kidnapped by someone; the
people thinks of the kidnapper only all the time. Initially they look upon the kidnapper as an
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enemy, as a dreadful person; and then because of constant thinking of that person; because
he is the only one available and we do not know what he will do next; will he release me or
kill; or to take to another place; what will he do; what will he do; what will he do; and they
say; the victim becomes attached to the kidnapper. And they begins to glorify. He becomes
a hero. They call it: stockholm syndrome; It is true. In the case of ka, it has become the
hostage and who is the kidnapper, the brahmara and therefore it begins to think of that.
How? kriyntarsaktim; the hostage will not have any other thought; all the other future
programmes of life drop; only one thought; when will this person release me? Will this
person release me? In the same way, dropping all the other thoughts, alitva dhyyan; this
worm thinks of the ali; ali here means wasp; alitva dhyyan; what happens; ali bhvam
rcchati; itself becomes a wasp.
This is the example; tatha va; in the same way, the obsessed seeker, spends as much time,
as possible, ygi ; ygi means the meditator; the nidhidhysana akart; what does he do;
kriyntarsaktimapsya; that we have to supply; allots some time to drop all his personalities;
I am not a husband; I am not a wife; I am not a father; this is an incidental vesha; this is not of
a serious consequence. After a few years, the whole things becomes a story. The next
generation will remember for a few days and thereafter, in Malayalam they say:
(nmaavaseshamaayi). nmaavaseshamaayi; means reduced to just
name. And perhaps three generations for tarpaa they might remember. Thereafter who
remembers this relative worldly personality. And we are spending so much time to nourish
that ego; and this person forgets all these stories; all these biographies, he throws away into
waste paper basket.
So ygi apaasya. Drops all your future plans. Imagine, do not worry, I am dead now. do not
worry. What will be the future plans. All over. That is how it happens. When anybody dies, he
has got a big list. That Poonthanam, jnapaana is a beautiful Malayalam slkam; we forget
that. This person plans this is coming, pongal is coming, that is coming, this is coming, and
; all over; what: out. This is what life is.
So therefore drop all the things for at least 15 minutes and for at least 15 minutes imagine,
you are going to die; if you are afraid, then you are not fit for this meditation. Imagine you
are going to die; then what is left; all the stories; out. Then what do you invoke; paramtma
tatvam dhytva; when all the stories are over; what remains is the biographyless tma, which
is called paramtma tatvam dhytva; samyti; this person becomes paramtma; becomes
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within quotes; becomes paramtma as it were; for him that becomes prominent. Life
becomes a drama; it has been played well. Roles should be properly played. We are not
talking about complacency or indifference. Roles have to be played but remember that it is
only a drama for a few years. All this happens because of what: tadkanihay, by samdhi
abhysa. So therefore practice samdhi; die to yourselves.
||||
atva skma paramtmatattva
na sthladry pratipattumarhati |
samdhintyantasuskmavrty
jtavyamryairatiuddhabuddhibhi ||360||
So here akarcrya says why for some people, the impact of the knowledge is not very
much during ravaam. The teacher's teaching remaining the same, in some minds,
statements, in Tamil; (taraikkarathu); it just pierces the heart of some
students; but for some, may be thick skinned, it does not pierce. And therefore, just like
when the wall is thick, the arrow does not stick to the wall, it hits and falls. But if it is a soft
target, the arrow hits and stays there.
Therefore, for some minds, because of insufficient preparations, the vrtti that takes place is
stla vrttihi; it is not powerful. And therefore akarcrya says here; paramtma tatvam
adva skma; paramtma tatvam; Brahman is extremely subtle. And it is this Brahman that
is revealed by the teacher through the statement; YOU ARE THAT: and I should receive it as
what; I AM THAT. You should not tell the teacher: YOU ARE THAT; do not laugh; I AM THAT.
And when I say, I AM THAT: what is the meaning of the word I. I should not dwell on my
physical personality, emotional, intellectual, any personality; I should mean only the
consciousness. But because of some grossness of the intellect, the student says I am that: but
because the other personalities are overpowering because of worries; fatherly worries;
motherly worries; husbandly worries; wifely worries; my English, not in Dictionary. therefore I
am that does not have the expected impact. That is called stla vrtti. Therefore akarcrya
says: sthla dry na pratipattum arhati; a mind which is pre-occupied with worldly worries;
family worries; individual worries, receives the teaching, but it does not have the impact; it
would be just like seeing a svapna in a class. pratipattum na arhati sthla dry.
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And that is called asdhana catuaya sapanna. Stla drti means in the end, stla tvam
means either vivka is lacking or vairgya is lacking; that vivka vairgya will not be
problem; kam dama uparama etc might be lacking and therefore listening is not clean.
Therefore such people require what: they necessary require samdhi abhysa; which they
deliberately put aside the family worries; put aside the worldly worries; individual worries
they push and keep at bay. Keeping them at bay, they again invoke samdhina tyanta
suskma vrty. So by the practice of samdhi, and by the practice of the same aha
brahmsmi vrtti; but now it is suskma vrty; because I have deliberately pushed aside the
worry. If I do that before ravaam, as I say, when you keep your chappals outside, along
with that, keep your wife; husband; the family personality also there; the very ravaam
becomes samdhi abhysa.
If I do careful ravaam, I die to the world and family, and listen the very ravaam will give
skma vrtti; but if I do not do that; the vrtti is stla m, then I have to separately redo the
ravaam, forgetting family and everything; and again bring the class. Keeping at bay, when I
invoke the teaching, the impact becomes powerful; therefore akarcrya says tyanta
suskma vrty. So by invoking the extremely subtle aha brahmsmi vrtti; which is attained
by what: repeating; by that; ryai jtavyam; ryai, by the intelligent seekers, the aha
brahmsmi has to be internalised, grasped thoroughly. jtavyam means internalised.
Grasped; with ati uddha buddhibhi; with the help of pure mind, which has kept aside, rga,
dva, etc. And therefore practice samdhi.
More. Hari Om.
1427
119. Verses 361 to 365
||||
atva skma paramtmatattva
na sthladry pratipattumarhati |
samdhintyantasuskmavrty
jtavyamryairatiuddhabuddhibhi ||360||
akarcrya points out that when a person entertains vdantik vrttis, at the time of
samdhi, those very vrttis will be extremely skma vrttis because of freedom from
distraction. And when these vrttis are extremely subtle, skma vrttis, it will have a
tremendous impact in the mind of the meditator. And since this impact will be useful in
eliminating the aha mama vsana. If a person enjoys undistracted mind, at the time of
ravaam itself, then the very ravaam will give the same impact. And such a student will
not require separate samdhi abhysa for getting the impact; but if the student's mind is
distracted in ravaam, then he will require a separate abhysa, in which he is replaying the
ravaam, which I call entertaining vdnta vrttis again; but in an undistracted atmosphere
and the advantage is skma vrtti and skma vrtti means intensity and intensity will help in
the elimination of dehtma bhvana. And the elimination of dehtma bhvana will help in
experiencing, not Brahman, but experiencing the Brahma jna phalam. And the experience
of Braha jna phalam is the nti, the santa; the trpti, etc. This is what akarcrya
is conveying through all these verses.
Continuing.

|

||||
yath suvara puapkadhita
tyaktv mala svtmagua samrcchati |
tath mana sattvarja stammala
dhynna santyajya samti tattvam ||361||
As we have been seeing the purpose of nidhidhysanam or samdhi abhy is to eliminate

vipartha bhvana, aha mama vsana, dehtmana bhvana, so we are not acquiring
1428
anything new, but we are only removing the impurities. And since samdhi abhy is a
form of impurity removal, akarcrya compares this process to the purification of gold.
How is gold purified? It is heated in a crucible and when it is heated or any metal for that
matter, the impurities will come on the top in the form of a scum. I think they call it melting
process or something; and when the impurities come on the top, the impurity is called scum;
they will remove that; then the gold becomes pure. And the purity of the gold is experienced
in the form of shining and this shining is not a new acquisition but it is only the discovery of
the natural shining by the elimination of the obstacle.
Similarly jvan mukthi anubhava, or nthi anubhava is not a new thing we have to acquire,
but as even the vipartha bhvana goes out in the form of scum; then we become jvan
muktha. akarcrya tells this in tma bdha also:

ravadibhiruddptajngniparitpita |
jva sarvamalnmukta svaravaddytat svayam || 66||
So there he takes jna as the fire, ravaam etc. as fanning; here he takes nidhidhysanam
or samdhi abhy as the heating process. So we are heating ourselves; smelting ourselves
in the heat of samdhi abhysa; and many people take it literal; you will get heated up in
meditation; and so many things; it is only a symbolic language; not that there is heat or
anything; and in this heat, this will go away. This is the idea.
Now look at the slka; suvara puapkadhita. dhita. means purified in what:
spuapka; suptam means the crucible, which is a special vessel which can withstand high
degrees of temperature. Any such special vessel or crucible is called sphuam; spuapka
means the process of heating in the crucible. So crucible heat is called spuapka, dhita
means purified by the method of crucible heating.
What does the suvara do; malam tyaktv. So all the impurities because of which the gold
had lost its shine; those obstacle impurities tyaktv, the gold gives up and then what does it
acquire, it seemingly acquires svtmagua samrcchati. It attains its own original shine. That
shine represents nanda. A glooming face; a radiant face indicates what: inner nanda.
Otherwise the face is what: gloomy; swollen face; that is covered by aha-mama vsana.
1429
So svtmagua, svtma is reflective pronoun; its own original nature of shining; samrcchati;
tath; exactly in the same manner; dhynna, by the practice of samdhi abhysa; mana
malam santyajya; the mind also drops its impurity. It is very clear in this verse, samdhi
abhysa is not for a new experience or a new knowledge, neither we expect new knowledge,
nor we expect a new proof; nor we expect a new experience, the expectation is the removal
of the impurity; santyajya; and what is the malam here; satva rja s tam malam. The
vipartha bhavana, the 3 forms of vipartha bhvana, stvic, rjasic, tmasic vipartha bhvana;
stvic, rjasic, tmasic bondages which was elaborately discussed in the 14th chapter of the
Gt.
And what is the ultimate stvic bondage. stvic bondage is the notion that 'I am a jni' is
also a vipartha bhvana. You know how it is a vipartha bhvana. Jni means he has got
knowledge and knowledge belongs to tma or buddhi. Awareness belongs to tma. I am
talking about knowledge born out of prama-vicra; by the operation of prama, whatever
new knowledge is produced, that produced knowledge, called vrtti jna, belongs to
buddhi or tma? It belongs to buddhi only, because vrtti belongs to buddhi only. Therefore
jna also belongs to buddhi only; therefore the jni status belongs to buddhi only. I, the
tma, is not the jni also.
And Svmiji, are you ajni? I am not ajni. So jnitvam is satva adhysa; ajnitvam is
tama adhysa; kartrtvam is rja adhysa; thus satva, rja , tam adhysa; they are all called
malam. And all of them are gone; that is what akarcrya says in Mana Pajakam,
Brahmaiva Na Brahmavid. He is not Brahmavid; then what is he: Brahmaiva. The ignorant
people look upon him as Brahma vid; but wise person looks upon him as Brahman.
And having removed these three forms of superimposition, tatvam samti, he discovers his
own original nature which is nirgua, satya, jna, ananada brahma tatvam. So literally
samti means he acquires; but 'acquisition' is within inverted commas, just as the gold
seemingly acquires the shining; really speaking it does not acquire the shine, only the
obstacle to the shining has gone. Similarly, my acquisition of Brahman is dropping of the
notion that I am not Brahman. Abrahmatva nivrttiva brahmatva prpti rpa upcryathe.
So thus samdhi abhy is purification process.
Continuing
1430
||||
nirantarbhysavattadittha
pakva man brahmai lyat yad |
tad samdhi savikalpavarjita
svat:'dvaynandarasnubhvaka ||362||
And here akarcrya says that this samdhi abhysa will culminate in nirvikalpa samdhi
only by long and consistent practice. So he says, niranthara abhy vath; because of
continuous consistent regular practice; and also with the support of prrabhdam; that is said
by Vidyranya in Pajadai, by the support of this abhysa, ittha, ittha means in the
manner mentioned above.
So in this manner. Mana pakva; the mind becomes pakva mana, the mind becomes a
disciplined mind; an experienced mind; a disciplined mind is better because if you say
experienced, you will think of some other experiences; a disciplined mind it becomes.
And what do you mean by disciplined mind? I am defining disciplined mind as a mind, which
is able to entertain aha brahmsmi vrtti effortlessly, because of repetition that vrtti
becomes effortless, without requiring a will, which is called absorption or nirvikalpaka
samdhi. As long as will is required, it is called savikalpaka samdhi, because duality is
prominent. So when the will recedes, the meditator recedes to the background, because he
does not play a prominent role.
When does the meditator play a prominent role. When effort and will are required. And
initially both are required. But because of repetition, when the will and effort gradually
recede, the meditator recedes; and meditation as a wilful process recedes; because when will
is not there; it is no more a wilful process; then what remains is dhyam alone; dhythru
dhyn parityajya kramt dyyaiva gcharam.
The object of meditation which is the subject here, that alone remains and such a mind is
called pakva mana; observed mind; trained mind, prepared mind; Brahmani dhiyat; it is
absorbed in Brahman. Brahman means what: its own svarpam. I am not the mind, but I am
the awareness illuminating the mind. I am not the thoughts, but I am the awareness
illumining the thoughts. I am not even the blankness, but I am the awareness, illumining the
blankness and this is called absorption.
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Even in this absorption vrtti or thought is very much present, but it is called skma vrtti,
because your deliberate will is not you. And as I have said repeatedly, a vrtti in which will is
not involved, is called skma vrtti.
So Brahmalaya prpnoti tadah; at the time of absorption, savikalpa varjitha samdhi; one
is in nirvikalpaka samdhi. So instead of using the word, nirvikalpaka, akarcrya says
savikalpa varjitha; varjitha; means what nir. If you are using the word, varjitha, it might
come at the end; if you are using the word nir, it should come at the end. So nirvikalpaka
samdhi; a person is in.
And svata; in that samdhi a person is entertaining what vrtti; the vrtti is aha advaya
nanda rasa asmi. So it is a stage in which a person invokes anubhavak, invoking,
invoking what: the fact that aha advyaya nanda rasa asmi. I am of the nature of advaya
nanda rasa; the word rasa means it is without the mixture of sorrow. nanda ghana.
Dukkha amisritha nanda rasa asmi. So it is that fact I have invoked. I have brought to my
mental surface; such a nirvikalpaka samdhi, a person remains in.
continuing
-
|

||||
samdhin:'nna amastavsan-
granthrvin:'khilakarmana |
antarbahi sarvata va sarvad
svarpavisphrtirayatnata syt ||363||
So what happens as a result of this samdhi abhysa; akarcrya points out what type of
transformation it brings about in the life of a person. He says the transformation is ahakra
becomes less and less prominent; less and less significant. Similarly mamakra also become
less prominent and significant and as they become less prominent and significant; all the
mental disturbances caused by the prominent aha mama, those disturbances also
gradually gets diluted. This is what I call jna phala anubhava. Not brahma anubhava; but
jna phala anubhava. Receding of the mental disturbance caused by prominent aha
mama; and it being a gradual process; you are not going to see any sudden and jerky
change.
1432
Till yesterday, you were intensely sorrowful; and you had a samdhi last night 12.37; at the
time of 12.37 and morning you find all bliss o bliss floating all over. Do not imagine any such
jerky transformative thing to happen. It is a gradual receding of the mental disturbance
caused by the prominence of aha mama, which is called jvan mukthi anubhava and that is
why they talked about brahma vid vara, variyaan, varia. Because it is a gradual process, you
put comparative degrees; superlative degress, lessening ; like the brightening of the day; as
the darkness of the night gradually withdraws, the day becomes gradually brighter. Not that
it was pitch dark at a particular time, and in the next moment, it is very very bright, it is not
like that; at 5.00 am. you will find vaguely the outlines of the buildings and the people you
see; then you see that it is a man coming; previously you did not know this is a man or
woman; now you know that it is a man; and then you do not know who is that man; and then
after some time, you know who that man is.
Similarly, the darkness of aha mama vsana recede; the mind feels more and more
contended; relaxed; comfortable, at ease, with itself. Life is no more a burdensome affair.
This is what is said here beautifully; ananna samdhina.
So by this nirvikalpaka samdhi abhysa; amastha vsana granther vina bhavathi. So the
knots of vsana. Vsana can be understood as dehtma vsana or aha mama vsana.
Habitual ahakra and habitual mamakra; and all the consequent reactions also are
included. So therefore amastha vsana granthi.
akarcrya tells elsewhere, they are called knots, because they cannot be easily removed.
The gordian knot, it cannot be easily removed; therefore they are compared to knots. They
are very knotty. Knotty knots. So vina bhavathi; they gradually recede or disappear. So
na means disappearance; vacating, evacuting your mind. So granth na bhavathi,
which is felt by us in what form; the intensity; I have told you before: the frequency, do you
remember, the intensity, and the recovery period of all your negative emotions will become
smaller and smaller. And this reduction of these three in a gradual manner will take place.
That is the indication that vdnta is working for me. And also useful for other family
members also. They get indirect result of your attending the classes. And I get some extra
credit also. Svmiji, I am happy that my husband or wife is attending your class. Ok. And they
tell you that you please go to the class. OK.
So therefore, granth vina bhavathi akhila karma na; all the karmaas are also
destroyed; sacits karms are burned, gami karms do not come; prarbhada karms will
1433
be as good as not there. Prarbhada will give its trouble. But they are as good as destroyed,
because they have lot their stink or poison; they are like defanged cobras. Slithery beauty;
when fang is gone. So akhila karma na; bhidyate hrdaya granthi, cidante sarva saay;
kiyant casya karmi;
all those mantras you should remember in this context. I am not going to the details. And
not only that, anta bahihi svarpa visphrti syt. He is aware of the presence of tma, both
inside and outside. He is effortlessly, ayatnata he is effortlessly aware of the presence of
tma, both within and without. Just as a movie goer is aware throughout the movie, that it is
a motion picture happening on a screen which is not affected by the picture. So anta bahi;
sarvath, everywhere; svarpa visphrti means the tma svarpam is evident; visphrti
means what; evident. Just as when we handle the ornaments, we use the word bangle chain
ring, but one fact is evident to us throughout the transaction; what is that; gold va purstht;
gold va pasct; gold is the essence. Do we forget. We do not use the word gold; we use the
word ornament.
Similarly I use the word husband or wife or children, house, everything, but I do not forget
the essential fact. What is that: everything is tma with different nma and rpa. So svarpa
visphrti; ayatnata syt; anta bahihi sarvath; and in the external world tma is not
evident as the caitanya; but it is evident in the form of, in the form of what; existence
rpa. yasyaiva sphuraa
sadtmakamasatkalprthaka bhsat.
When I say there is a book, my focus is on the book, but I lose sight of the is_ness which is
the aspect of Brahman. So the bookness covers the is_ness but after samdhi abhysa, my
transaction with book does not make me forget the existence aspect of Brahman very much
inherent in the book. This non-forgetfulness of Sat outside is nia. And when it comes to
within, not only Sat is evident, what else is evident; Chit is also evident; that is why I say: I
AM; I indicating the consciousness and AM indicating existence. I AM is never forgotten.
Father, mother, husband, wife; I may use all these expressions; but they are what: nma rpa
additions on I plus AM; that is satchidtma. As long as I do not forget that. I have got nia.
Therefore ayatnataha svaya vispurthihi syat; in another language, jna nia syaat, or to
use second chapter Gt language, sthira praja syt.
Continuing
|
||||
1434
rut atakuam vitynmananam manantapi |

nititysam lakakuamanantam nirvikalpakam ||364||
So because of the abovementioned reasons, and because of the foregone discussions,

akarcry wants to emphasise the importance of ravaam, mananam, nidhidhysanam
and samdhi abhysa, because all the four exercises have their own contributions. And each
one has got its own unique contribution, which is irreplaceable by the other exercises.
And therefore he says: rut atagua mananam vidynam. rut means ravaam;
ravaam is extremely important. In fact, vdnta begins with ravaam.
Vdnta begins with ravaam. Spiritual sdhan begins with karma yga. Spiritual sdhans
begins with karma yga; but jna yga sdana begins with ravaam.
Therefore first give due importance to ravaam. And what is the definition of ravaam. Do
you remember. Consistent, systematic study of the vdantik scriptures for a length of time
under the guidance of a competent guide. That is the definition of ravaam. Never forget
that.
This ravaam is extremely important. And then akarcrya says: Mananam is equally or
even more important. So mere ravaam will contribute its prayjanam but that is
incomplete. There will be so many intellectual obstacles in the form of doubt. How can I be
Brahman of all the people. And how can I be one with God. And how can the tangible world
be unreal; and the most technical question is why should I believe vdnta. Might be
somebody's opinion.
Why should I accept somebody's opinion. These are all very serious and deep intellectual
questions and as long as these questions are there; I can only say, I may be Brahman.
Therefore every question must be answered to my conviction. And therefore mananam is

more important than ravaam; therefore akarcrya says: sataguam. Sataguam means
hundred times more powerful or important sdhana than ravaam.
So mananam, anvaya is mananam rut atagua vidyt. Mananam is hundred times

more important than ravaam. rut pajame vibhakthi than ravaam. Here ruti does not
mean scripture; very careful; ruti has a meaning of vdam; but here the word ruti means
vda but it is the ravaa sdhana. ravaam of the vdas.
1435
Then manant nidhidhysanam lakam guam. Then nidhidhysanam is 1 lakh times more
important than mananam, because nidhidhysanam alone removes emotional obstacle,
because our emotional personality is more dominant than intellectual personality. That is
why we repeatedly say I know that I should not get upset Svmiji; I know; means what:
buddhi is satisfied; but my emotional mind does not listen to my buddhi. In fact, it is just
showing the fingers like that. And it continues to go through every emotion, right under my
nose, even as I repeat aha brahasmi, nitysmi, uddhsmi, muktsmi, etc. The mind says
buddhu asi; not buddhsi. Therefore, all the transactions are prominently done by the
emotional personality very rarely is the intellectual personality backing the emotional mind.
That is why many great intellectual breakdowns when certain crucial situations of attachment
comes. And therefore nidhidhysanam is important to remove emotional obstacles, which we
call vipartha bhvana.
And what about nirvikalpaka samdhi. He says I do not know how many zeros I should add;
nandam nirvikalpakam, nirvikalpaka samdhi is countless number of times superior to even
the nidhidhysana and why do we say so. As I have said, the emotions are also two-fold,
superficial emotional problems, deep internal scarf of the mind; certain traumatic
experiences of loss of money, or deep insult or somebody's death etc. they will create deep
scars in the mind, which will last perhaps throughout the life. That wound; I can never
forgive that person. That person has died and taken birth another birth as a donkey. But still
when I think of him. So these are called the deep childhood or early life; early in this life,
which many people have because life gives many shocking experiences. Very rarely people
are normal. Everybody has got some experiences; but deep traumatic experiences are there
for some people and if they also should go away; and they can eternally obstruct jvan
mukthi. Because only I should remember; and streams of tears will flow down.
Therefore how to remove that. Samdhi abhysa will alone remove the deeper scars of the
emotional personality and since they are like thorn in the throat, gale kndakavath; in the
stra they give the example; gala kndakam; if there is a thorn in the throat, everytime you
swallow, there is a pain. Similarly if these emotional scars are there; every emotional
experiences is; the interesting thing is even the nice, happy experiences come, he will say: if
only that person had lived now. Somebody will say I will die; which I am not able to accept
after 20 years; if he was there; everybody would be laughing and this person would be
pouring out tears. That means what: every experience, pleasurable or painful will bring that
1436
trauma. So that can go only by samdhi abhysa. Deeper invasive surgery is required for
that. Therefore ananta, nirvikalpakam.

|

||||
nirvikalpkamdhin sphua
brahmatattvamavagamyat dhruvam |
nnyath calatay mangat
pratyayntaravimirita bhavt ||365||
So here akarcrya says why he considers Nirvikalpaka samdhi as a powerful exercise.

What makes him say so. The reason he gives is: in nirvikalpaka samdhi, since a person
deliberately removes all other thoughts, he has come down to his own deep most and total
mind. Since he has very deliberately removed all other distractions and diversions and
personality, the mind that obtains is deep and complete mind; whereas at other times, the
mind available is superficial and incomplete mind. That is why they are talking about
listening skills. Now it is a very big science is coming. Developing listening skills. Why this
science should come, because all the time we are all listening; others are talking. The fact is:
we do not listen. This is the fact. It is very vague superficial mind and incomplete mind, I am
using these two words, one is in terms of depth, it is not there; and also in terms of
percentage, 100% mind is not involved. Unless a person undergoes a special training, he
does not listen. And that is why often in the family arguments or any argument, even if you
have answered a question, you will find the person will repeat the same thing; you know why,
he has made the question; but he has never listened to the answer. In fact, he does not want
the answer. He is happy with the questioning. Therefore you will find that the same thing
will be repeated; and do not think that you are better; you are also exactly like that.
Whatever you say or whatever the other person says; you also have not listened.
Therefore nirvikalpaka samdhi is a process, in which we try to discover deep and complete
mind. So some scientists did research and they found that there is a method of teaching
called Teaching in hypnosis. They put the students in hypnotic sleep and in the hypnotic
sleep, it looks as though the person's mind is not listening to the surrounding. In fact, it is in
a deep condition and it is exposed and they say whatever suggestions you give to that mind,
the mind receives. And the receptivity is supposed to be very deep and poweful. They are
experimenting to find out whether that method can be utilised to give suggestions. There
what they are doing, they are making you to go to that deep mind, the other one is you
1437
yourselves learn to totally; in fact, die to the world; and discover the deep and complete
mind; and in that complete mind, whatever vrtti you entertain, is very very powerful; like a
small flame kept in pitch darkness. It will be seen even miles away, if it is pitch darkness.
Similarly, he says nirvikalpaka samdhina, when a person practices nirvikalpaka samdhi, he

has created a deep and complete mind, which is at the disposal of aha brahmsmi vrtti,
exclusively. Therefore, sphuam; extremely brilliantly, extremely radiantly; brahma tatvam
avagamyat; brahmkhra vrtti is invoked; brahma tatvam is recollected; brahma tatvam is
remembered. My nature is invoked with what type of mind; a total and the deep mind. So
Daynanda Svmi when he used to do, guided meditation; he uses a technique. Somehow I
have not used that; he uses a technique. What he does is he gives a mental sum for you; he
says: seven plus five; now you have to apply the mind; he says minus three; plus fourteen; he
gives such a list; you have to listen and find out the answer; you cannot be vague. I am only
saying certain statements you can sleep off; nothing will happen. I am not saying that you all
sleep off; they are all sentences. but I am giving a mental sum and after giving that you will
ask for answer and give you mark, he says.
Now in this mind which you have used for doing this mental sum; with this mind, listen to
what I am saying; you should have discovered for doing this mental sum, that deep and
complete mind is required. Therefore sphuam evidently, the vdnta vrtti is invoked;
druvam; it is definite. Which is not very definite during ravaam. We will be seeing all
round; what is the time, who is sitting there or near; etc. and therefore who is coming in
front, some one has not come, what happened, they wanted to go to Bangalore; poor
Svmiji is continuing the vdnta and one full class is gone and hope is that at least some
people would be listening throughout the class. It is not that easy unless we have developed
listening skills. Training is required.
Upsana is prescribed for listening skill training only. And this person has never done that
also. Therefore nirvikalpaka samdhi abhysa is only to reinvoke that; definitely in
nirvikalpaka samdhi vdnta vrttis are entertained.
Na anyatha. Not otherwise. It is not at other times. So ravaakle, deep listening is

doubtful. Mananakle, doubtful. other type of nidhidhysana kle, doubtful; but samdhi
kle, it is doubtlless.
1438
That is what he says: na anyatha; not at other times. Why, mangat calatay; because of
the highly fluid state of the mind. Mind suddenly remembers the family; it is very difficult,
not to; suddenly remembers the office; suddenly remembers the health. Canchalam hi mana
Krishna, prmdhi balavat driam. So mangat calatay, because of the fickle nature of
the mind, the clear invocation does not take place anyatha; anyatha means at other times,
other than samdhi.
And what happens because of the fickleness of the mind. pratyayntaravimirita bhavt.
And other times like ravaam and mananam, pratyayntaram other worldly thoughts will
get very much mixed up with vdantik thoughts. It is an adulterated vdnta, whose impact
is heavily minimised or it is neutralised. So pratyayntaravimirita bhavt. Therefore
amadhi abhysa becomes a powerful impact giving exercise.
More. Hari Om.
1439
120. Verses 366 to 369

|

||||
nirvikalpkamdhin sphua
brahmatattvamavagamyat dhruvam |
nnyath calatay mangat
pratyayntaravimirita bhavt ||365||
akarcrya points out what the difference is between the aha brahmsmi iti vrtti, which
takes place at the time of ravaam; and the same vrtti which is repeated at the time of
samdhi abhysa. There is no difference in the vrtti. It is aha brahmsmi only and there is
no difference in the source of the vrtti also. stram is the source. If the type of vrtti and the
type of the source both remain the same, what is the difference if vrtti between during
ravaam and vrtti during samdhi abhysa.
akarcrya tells the difference can be this. When a person listens to something and
grasps, either a person has the total mind and a deep mind at the time of listening; or a
person has a superficial distracted mind and it is not fully involved mind. That is a very big
chunk of the mind is worried about so many other problems. So when the mind is not totally
available and deeply available, then the vrtti that is entertained in the mind happens to be
feeble. That is why sometimes we listen to certain things and it never gets registered. Or
sometimes it is partly registered. Or sometimes still worse, it is distortedly registered. That is
why in one class itself, the teacher makes the same statement, but if there are 50 people,
some people miss the statement, because they had a trip to T.Nagar and back in their mind,
some people get partly and some people hear statements which I have not mentioned. They
will tell that I said it. I cannot imagine such statements in my entire life itself. You only said it
Svmiji! I have to thank God take precautions. I have to prove it through the tape, because
the mind is a dynamic instrument, because it is not like the tape. Tape will record only what
is spoken but mind is a dynamic entity.
Therefore unless there is a focused ravaam, deep ravaam, deeply involved ravaam,
there are chances that aha brahasmi vrtti is not that powerful. And that is why
Vidyranya tells jvan mukthi vivka. There is a text, which he divides the students into two
types, kritpsthi; and akritpsthi; the one who has practised upsana by which he knows
1440
how to withdraw the mind from all the external field and channelise the mind into a focussed
field; which I said is a listening skill. The channelisation is for listening, it is skilful listening
and when kritpsthi with skilful listening listens to vdnta, he enjoys a deep focussed and
hundred percent mind, for him ravaam is samdhi abhysa.
And therefore ravaam itself produces the aha brahmsmi vrtti, which has got the fullest
impact. Like sleep itself; a disturbed sleep will not give a full rest; but if you know how to
relax the body; in fact, we require training for sleeping. And if we know how to enjoy deep
sleep, they say one hour sleep is equal to several hours of disturbed sleep.
And Vidyranya in his Jvan Mukthi Vivkagrantha says majority of people are the
akritpsthi type, which means total mind is generally not available; deep mind is generally
not available. Therefore rarely the registration takes place. You will feel that you have heard it
somewhere; that is all it happens. I will that I have heard.
Therefore for akritpsthi, upsthi means upsana, akritpsthi na kritpsthi na saha. A

person who has not developed a deep and complete mind. For such people, samdhi
abhy will give a deep and complete mind. Because in samdhi he is deliberately striving
to withdraw the mind, which means die to the world; he trains himself saying I am not father,
I am not mother, I am not husband, this has to go deeply and then he entertains the vrtti;
then the impact is so powerful that the vipartha bhvans gets flushed out or burned down.
Therefore he said nnyath calatay mangat. That is the crucial word. During ravaam
mind is highly fluid mind. Up to this we saw.
Continuing.

|

||||
ata samdhatsva yatndriya san
nirantara ntaman pratci |
vidhvasaya dhvntamandyavidyy
krta sadkatvavilkanna ||366||
If you technically differentiate kritpsthi and a kritpsthi, the one with the capacity to
completely and total listening and the one who has got incomplete and superficial listening,
we can say, the one who is kritpsthi, with the total mind, is the one who enjoys the
1441
samdhi aka sapatti hi of the sdhana catuaya sampathi completely. And there also
the ama, dama, uparama; the word uparama means what: he is mentally and totally
asaga and titika raddha samdhnam; samdhnam indicates the depth of listening or
depth of the mind available for listening and uparama refers to the totality of mind. Not
that one mind is bothered about the mind and the financial conditions, and another mind is
bothered about the family and financial conditions and another part of the mind is worried
about the first generation children; another part of mind is worried about second generation
children; second generation means grand children. So each part of the mind is stuck in
various parts of the world and not only in India, one is in America, one is in Russia, one is in
Japan; etc.; all over it is given and poor 1% or 2% is for Svmiji and he has to manage with
that!
akarcrya says that you have to do samdhi; no way out. So therefore, uparama and
samdhnam; uparama indicates no part of mind is left anywhere in the world; that is
asaga; sanysi mind it means. Sanysi mind is a mind which mind enjoys total availability.
Similarly the word samdhnam indicates the depth of the mind available for ravaam and
these two are not available for akritha upsthi. He will have vivka, he will have a vairgyam;
he will have even mumukutva. amdhi aka sampath in the third list is the trouble; and
there also uparama and samdhnam are in trouble and all such people require samdhi
abhysa.
That is what akarcrya's contention is. Atha, therefore to get a total and deep mind,
samdhatsva. May you practice samdhi abhysa. Learn dying to all relationships. Both
animate and inanimate. He is going to tell; he is going to tell; he is going to thrash; it is a
boxing bout. So samdhatsva; practice samdhi, how yethendriya san; having withdrawn the
sense organs from all the other fields. That 8-fold steps which I discussed as antharaga
sdhana in the 6th chapter of the Bhagavath Gt, that is what is kept in mind by
akarcrya; withdraw the sense organs; and anta man; not only you should have
dama, but you should also have ama; anta man means the mind is also withdrawn
from the external mind; and mind is generally struck with the things with which we are
related. Some form of mamakra is there. Either with regard to certain people mamakra or
with regard to certain possessions; mamakra. Mamakra keeps the mind struck; please
make it unstruck. Pull it out; it is difficult; is mkam easy? Mka is not that easy.
Therefore anta man; withdrawn with a ama, yatndriya means dama; anta man
means ama. Enjoying these two qualifications, prathc, samdhatsva. amaadhatsva should
1442
be connected to prathchi. prathchi means in the pragtma; in your inner self. So practice
samdhi abhysa in your inner self; which means focus your mind totally on your own true
nature. prathchi is sapthami vibhakthi. Prathyang; prathyangchou; prathyangchaha;
pratheechi, pratheechoho; prathyangshu; means prathyagtma.
And when should I do; once, every year? or once a month. akarcrya says nirantharam,
because ahakra and mamakra have been diligently nourished by us and therefore both
of them have become huge avatta vrika, with ks above and roots below. Therefore it
requires a long process. Therefore nirantharam samdhatsva. Practice samdhi abhby for
long time.
And what will happen by this. Come to the fourth line. Sadkatvavilkanna. And by dwelling
upon the non-dual Sat or tma, Sat means tma, because tma is Sat chit nanda svarpa;
therefore the word Sat refers to tma; what type of tma; katvam; the non-dual tma. I am
without a second. There is no one other than me.
And whatever I am seeing outside, is nothing but me with different nma rpa. Just as my
dream world, does not exist independent of me. Similarly, this world also does not exist
other than Me; maiva sakalam jtham. This is called Sadkatvavilkanam; vilkanam means
what: appreciating this fact; entertaining that thought.
So here vilkanam involves a thought process. So samdhi is not a thoughtless state; it

involves the thought process, I am the non-dual tma; asagsmi; advaita asmi, etc.
By this process, what should you do. akarcrya says, vidhvasayat dhvntam; remove all
the darkness from your life. Dvantam means darkness. So darkness here represents
ignorance; may you totally remove. And ignorance born gloom in your life; which disturbs
your mind; in short sasra. dhuntu dhvnta
nastulitadalitndvaravana; So in Soundarya Lahari dhuntu dhvnta; may you remove
darkness. That is the dhvnta here.
And how has the darkness come to my life; Anndi avidyya kritham; which darkness, which
gloom, which sasra is born out of beginningless ignorance. So thus it requires a long
practice for the mind to get out of this habitual worries, etc.
Continuing.
1443
|
||||
ygasya prathamadvra vnirdh:'parigraha |
nir ca nirh ca nityamkntalat ||367||
In this verse, akarcrya talks about certain conditions which will make samdhi abhy
possible. Certain conditions which will provide the infrastructure, which will provide ideal
atmosphere for nidhidhysanam or samdhi abhysa. Without these conditions, samdhi
abhy is not impossible, but it may not be that effective. For it to be effective, what are the
conditions.
What is the first one. He says, ygasya pradhama dvaram. Yga here means samdhi
abhysa. So for samdhi abhysa, the prathama dvram; the first gateway, is vagnirdha;
stop too much of blabbering; let us not tell blabbering; talking. As long as the mouth is too
busy, the mind is very rarely available for serious jobs. Therefore, learn to control your
mouth. This is the first step in vdnta. vagnirdha.
And the mouth when we say: Two fold mouth; the eating mouth; and the talking or speaking
mouth; both should be controlled; because jitham sarva nithe rathe. ,
. Na adanganil, naalum adangum. Once the tongue is controlled, all the
other sense organs are managed.
Every vegetarianism is prescribed from that angle only. For samdhi abhysa, vdnta vicrah
etc. not only the quantity of food should be looked into; but even the quality of food and
that is why strongly they recommend vegetarianism. Because that also has tremendous
positive influence on the mind and non-vegetarianism has got a negative influence on the
spiritual mind; and therefore vagnirdha is No.1 discipline or condition.
The second condition is avarigra. Reduction of possession. Reduction of possessions.

parigraha means acquisition. Yga.
And why do we say so. Yga is always followed by what; remember; kshema; acquisition
means maintenance. Maintenance means worry. Therefore by acquisition mamakra is being
nourished; whereas for smdhi abhy we say we have to get out of mama-kra. And
therefore reduce your parigra. And when we talk about reduction of parigraha, the
ultimate reduction is sanysa srama; but if we are not taking to sanysa, a simple life, in
grhastha srama is aparigra. That is why we have a saying simple living and high thinking.
1444
Otherwise it will be high living and low thinking. Low thinking means what: what are the best
eatables available.
That means physicalised thinking. Physical level thinking. And even then, you cannot avoid
possessions totally, because living requires some possession. Even a sanysi has got some
possessions.
Then what should you do. With regard to those possessions, do not develop strong
ownership; let it be the trusteeship concept is beautiful. I am like a trustee; it is God's
possession; or it belongs to God; I am using. And as long as I say I am using it; I do not mind
losing it. Owning, if you say, I cannot lose it; it will disturb me if I lose it. If I say, I am using
this, I do not mind, losing it because, Bhagavn's property it is; and therefore he has the right
to take it away, even without advanced notice. This mind which is prepared to lose anything
at any time is called sanysi mind; such a qualification is called aparagraha. This is
condition No.2.
Then the third one is Nir. Nir in certain languages is used in a very negative sense. In
Tamil also, it is called disappointment. . Niryyi. In Malayalam it is used;
became despondent; disappointment, frustration.
But here nir means vairgyam or nikmatvam. Freedom by binding desires. Freedom
from binding desires. I do not want to go into the details. We have dealt with this in the Gt,
third chapter, towards the end. Kma ya krdha ya, raj gua samudbhava; we have
dealt with the topic of kmah. So I do not want to deal with that. Nir means
nikmathvam, which means freedom from binding desires.
Then the next one is nirh. Iha means karma; and nirh means nikarmatvam; absence of
two much of karma. Because karma also makes the mind heavily extrovert and also it does
not give you time for vdantik pursuit.
And not only that, even if we have got some time, during that time, we will only think of
planning about the present situation of various undertaking; taking stock of the situation;
projecting the future; therefore, even if there is time, inner leisure would not be there.
And therefore reduce the karma. Therefore of all the five-fold karma, first get rid of niidda
karma; then try to reduce kmya karms; then try to reduce pryascitta karma; up to this a
1445
grhastha can go. He can confine to nitya naimittika karma; duties required for discharging
my responsibility as a householder. Husband is there; wife is there; children are there; I have
to be active to handle them. So reduce to the nitya naimittika karma.
And the next step of reduction is possible only by taking to sanysa srama; in which nitya
naimittika karms are avoided; but the essential principle is let not karma become an
obstacle for your intense ravaam or samdhi abhysa. Therefore nirh cha.
And next one is, how much is over; vng nirdha is one; aparigraha is next, and third is
niri, and then nirh;
And nityam eknta iltha. Learn to remain alone in seclusion, at least for some time. Not
with TV or recorder. Alone means you are with yourselves. Do not try to escape from
yourselves by various distractions; just be with yourselves, invoking your svarpam. Instead
of invoking the relative-I; who is related to various people and situaton, be single.
As Svmi Chinmyanda beautifully says: Alone to the alone, all alone is spirituality. You have
come alone; and your life's journey is always alone, because all your deepest emotions,
nobody can share. Innermost emotions, you can try to communicate.
That is why everybody complains that my family members do not understand me. After 35
years of marriage, this complaint; what does it mean; your innermost personality nobody can
share; from that level, you are alone; in most unique one; and you are going to Brahman
which is alone. So alone to the alone; all alone; therefore I should learn to be alone; without
feeling loneliness. Feeling of loneliness is a strong weakness of the mind.
And that is why, Krishna repeatedly says: viviktha da sevithvam. And in Kaivalya Upaiad;
vivektha da sukh sthanastha. And here akarcrya says: kntha slatha. So they talk
about the kanta sva for Bhagavn. It is full of crowd. I do not know; poor Bhagavn. We
will allow him to sit alone. kntha slam. How often: nityam. As often as possible. and in
fact, when we get old, we get lot of opportunity, because we are retired; therefore we do not
have much of an interaction, family members, generally do not like to talk to us; because
they are busy; or they are not around, all settled abroad; make use of it. So consider it as a
blessing; instead of saying; nobody is there; nobody is there; do not cry; let it be a joy.
Aloneness is very good; loneliness is the problem.
1446
So these are the five conditions which will give ideal atmosphere for samdhi abhysa.
Continuing.

|

||||
kntasthitirindriypaRma hturdamactasa
sardh karaa amna vilaya yydahavsan |
tnnandarasnubhtiracal brhm sad ygina
tasmccittanirdha va satata krya prayatn mun ||368||
Here he gives reasons for choosing these five conditions. So why do I insist on these
conditions. Not because I am a sanysi and therefore alone; like the monkey which lost the
tail; you know the story. The monkey lost the tail. And it became jealous of all other
monkeys which had the tail. Therefore he started propagation. Without tail, it is very nice. All
the other monkeys also cut the tails. Like that, sanysi does not have anyone around. All
other people are enjoying family life; there make them change to our party; is it because
akarcrya wanted to pull all other people; He says: No No No; I have got reasons for
saying what I say.
He says: knta sthithi. Seclusion will help in the calming down of sensory activity. So
instead of being in a glaring market place, where abda sparsa etc. onslaught I cannot
escape, because that is the philosophy of marketing; they have to constantly bombard you.
Previously advertisement were there for various programs; many people watch the news
only. Now in the news also; they have. Now a time has come, not that you have got
advertisement between programs, it is programmes between advertisements. Therefore
what do you mean advertisement. Constant bombarding of this is good; that is good; this is
good; that is good; what to do; TV do not on it; I am not telling; you can decide what you
want to do.
akarcrya says: kanta sthithi will help you in Indriya uparamanam. Subsiding.
Quietening of sense organs. Htuh; htu means the cause. Seclusion leads to sensory
quietitude. So kanta stithi, indriya uparamae htu bhavathi; in Sasrkt the word htu
governs sapthami vibhakthi. Therefore indirya uparamane htu; OK.
Then if the sense organs quieten down; what is the consequence. He says, dama, ctas
samrodhe kraam. Quietening of the sense organs will lead to the quietening of the mind;
because sense organs alone make the mind turbulent. Arjuna said in the Gt; Indriyi
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pramdhini haranthi prasabham mana. And therefore dama; dama means what:
quietening of sense organs. Ctas samrdh; in sardh, sapthami vibhakthi; kraam;
sensory quietitude is the cause for the mental quietitude. sardh means what: withdrawal.
subsiding. OK.
Then quietitude of mind will lead to: he says: samna. Each one is a grammatical sentence.
Htu. Full stop. Then kraam, kraam is there; kraam also means kraam. Full stop.
Then samna. By the quietitude of the mind, aha vsana yyadh; the ahakra mamakra
will also weaken. Because ahakra and mamakra are nourished by our thinking process
only. That is why for nouring any relationship, you have constantly keep it alive by not only
thinking of the object and persons; verbally you have to keep it interacting; I love you; I love
you; I love you; honey, etc. I love you honey, you have to repeat. And regularly you have to
write cards; cards o cards. Card business is the best business now. You have to note all the
birthdays; and you have to call for that. Then Valentine days; then mother's day. Father's day;
then some day will come; and then you have to invoke what: that particular ahakra; pour
water and grow it; that particular mamakra you invoke; they are all very good individually
for loukika vyavyahra; what good; they are necessary for loukika vyavahara. But when you
are going towards mka; one has to constantly get out; because even if I do not get out;
Yamadharma rja will force me to get out. Why Yama should do it; can't you do it yourselves.
Instead of Yamadharmarja forcibly taking you out, why can't you nicely grow out of that.
And therefore when you reduce these mental invocations, which nourish aha and mama,
then aha vsana yyd. yyd means what; it will go away; yaa dhathu; second conjugation;
parasme padi; ......prathama purua; ekavachanam. It is verb.
Then what will happen. Tna nanda rasaanubhti acala. By that you can enjoy the nanda
which is your own very nature. So by this you can dwell in yourselves. Invoke your nanda
swarpa. Cidnanda rpa ivha, ivha.

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not only we cut off all relations; na guru; which is considered to be the most sacred; the
stra says, that is also a saga; that is stra is not asking you to cut off family relations
only; any sagha is a cause of sasra. So it is ruthless sometimes you get angry with stra
and then you say Svmiji I have cut off saga with stra. If I keep the stra only, it says cut
off all the sangha with all others; so I am cutting of the relations with the stra!!
Then what stra says you know. In fact, that also I want to do ultimately do. stra vsana
abi tyaktavya. Therefore stra is never partial. It says give up sangha with everything. And
ultimately I want you to give up saga with even stra because, a time may come, when you
may not be able to read. Then if you have attachment to stra, you will feel that I am not
able to read, I am not able to read, etc. you will feel. If you are a listening type, you feel that
your ears are not hearing; then pain in not able to listen. So therefore stra is impartial. Any
saga is sasra. Ok.
So therefore tna nanda rasnubhti; may you invoke the nanda rasa which is your own.
Own true nature; and achala; which is achala means what; which is unshaken; undisturbed by
the events of life. Gurupi dukhna na viclyath; because all the events in life will be seen
as the natural fluctuations happening in antma; I do not look upon them as tragedy. So this
achala nanda rasnubhti and nanda belongs to whom: Brhmi; Brhmi means what:
not some oil!; do not say akarcrya has talked about the oil etc.; it belongs to Brahman.
And this nanda; such brahmnanda ygi naa sad bhavathi. Bhavathi understood; for a
ygi; who is a ygi here; samdhi abhyakart; for such a practitioner; nanda is
permanent; he does not curse loneliness; he says ; tanimaye inimai;
enjoy. And at the same time, very important, he does not hate people. Then that becomes a
sasra. Enjoy being alone; and enjoy being with people also. That is called freedom from
any form of dependence. When people are there; for Deepavali, so many relations have
come; enjoy; and after the function; all of them go back, enjoy; both.
Tasmt; therefore, citta nirdh prayatnaha krya; and therefore a person should put forth
effort in samdhi abhysa. Citta nirdha means yga abhy or samdhi abhysa.
So we use the Pathanjali's Aanga yga for this purpose. Since we are making use of
Pathanjali's system; we are using the word occurring in the Pathanjali system itself; yga
citta vrtti nirdha. Only that much.
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So many other things we do not agree. Only this part. Citta nirdhe in sandhi, it has become
nirdha; if you split into nirodhe in the practice of samdhi abhysa, prayatna krya, effort
must be put. va also he has put; for this alone; all the other exercises should become
secondary in your life.
And satatam. And as often as possible. For the effort; munh; for the mni, mni means the
spiritual seeker. Mumuku; the one who has done ravaam and mananam.
Continuing.

|

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vca niyacchtmani ta niyaccha
buddhau dhiya yaccha ca buddhiskii |
ta cpi prtmani nirvikalp
vilpya nti param bhajasva ||369||
So therefore may you practice samdhi abhy and enjoy permanent peace in life. That is
the essence of this verse. And akarcrya composes this verse, borrowing words from a
Kathopaniad mantra.
This is to show that all the teachings are not akarcrya's private philosophy, but they are
all based on vdnta. It is basic teaching. Time tested teaching. Not an individual's
experimentation on us; not a guinea pig. akarcrya does not want to use us as an
experimental animal. So in Kathpaniad there is a mantra,
yacheet vaang manasi prj, tad yacheet jna tmani;

jna tmani mahti niyacheet, tat yacheet shaanta tmani.
And the next mantra is uttiatha jgratha prpya varn nibhdatha; made popular by Svmi
Vivknanda. Just before the uttiatha mantra; I think first chapter III section it comes. I do
not remember the exact number; akarcrya borrows those words.
He says; vca tmani niyacca. May you withdraw the vaag indriyam into your mind; that
means what: observe silence. tmani carefully note; here tma means mana; manasi
niyaccha. Full stop. Tam tmaanam; that mind buddhau niyaccha; may you resolve in the
buddhi. What does it mean; mind represents saaya; sankalapa vikalptmakam mana;
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therefore the mind always has a doubt; am I Brahman or is it a conditioning; by repeating.

Am I getting conditioned by the so called cryas. Is it some kind of a conspiracy. Suddenly
these kinds of doubts can come; and the doubt will go away only by operating your rational
faculty; therefore by using the rational faculty; may you quieten your doubting Thomas mind.
Therefore resolve your mind into your buddhi. That means what: resolve your doubt by your
knowledge, conviction.
Then what should you do next. Iya buddhi skini yaccha. May you resolve the intellect also
in the buddhi ski. That is the tma. May you resolve the intellect into the ski. That is the
tma, the caitanya svarpam. And what do you mean resolving the intellect into the ski;
resolving the intellect here means may the intellect entertain these thought that I am not
buddhi; but I am the ski caitanya.
Man buddhi ahakra cittni nha. ; ; I

am not the buddhi; I am the ski. That is the resolution of the buddhi. So you should
entertain this thought; that I am ski svarpam.
Then what should you do. ta cpi prtmani. And may you resolve individual tma into
the total tma; which is the substratum of the entire creation. May you resolve jvtma into
paramtma.
May you resolve tvam pada lakyrtha into tadpada lakyrtha. Mah vkyam. So purntma
means Brahman or Tadpada lakyrtha.
And what do you mean by resolving. Taking Jvtma and putting it into paramtma and
mixing it well?; resolving jvtma into paramtma is entertaining the vrtti that I am non-
different from paramtma. Aha Brahm asmi Vrttiva; this thought process is called
resolution.
There is no other merger other than dropping the notion that we are different. I have told
you repeatedly. Keep it always in memory. There is no other merger other than dropping the
notion that we are different between jvtma and paramtma.
What type of paramtma it is; nirvikalpa te paramtmani vilpya. May you resolve. So here
tam means jvtmnam purntmani is equal to paramtmani; nirvikalpe is adjective to
paramtma; divisionless paramtma; vilapya. may you resolve.
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Then what should I do; paramm antim bhajasva. And entertaining this aha brahmsmi
vrtti, may be enjoy the consequence of this thought; and what is the consequence? parama
anti. Total peace of mind, may you enjoy. Here bhajasva is not worship. bhaja means may
you enjoy; accomplish.
Hari Om.
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121. Verses 370 to 375

|

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vca niyacchtmani ta niyaccha
buddhau dhiya yaccha ca buddhiskii |
ta cpi prtmani nirvikalp
vilpya nti param bhajasva ||369||
akarcrya continues with the topic of samdhi abysa; which becomes compulsory for
many people who have got strong aha and mama abhmna. And the presence of such a
strong abhmna expresses in the form of mental disturbances, emotional problems; in spite
of clear understanding of vdnta. When clear knowledge and emotional problems co-exist;
we have to understand the strong presence of aha mama vsana. And for such people,
samdhi abhy becomes necessary by which aha mama vsanas are diluted.
This is the topic in these verses and akarcrya points out that this is supported by the
Upaiads also; especially in Kathpaniad, in two three places, samdhi abhyis indicated.
One is in the mantra

yacchdvmanas prjastadyacchjjna tmani |
jnamtmani mahati niyacchttadyacchcchnta tmani || 13||
This comes in Kathpaniad, Ist Chapter, IIIrd section; and again this is repeated in the
second chapter IIIrd section also;

yad pacvatihant jnni manas saha |
buddhica na vicat tmhu param gatim || 10||
t ygamiti manyant sthirmindriyadhram |
apramattastad bhavati yg hi prabhavpyayau || 11||
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Thus in three verses samdhi abhy has been recommended by the upaiads also; and
akarcrya wants to indicate the upaiadic support and therefore in verse No.369; which
we saw in the last class, akarcrya uses the upaiadic expression themselves.
So yaccheet vaang manasi is the upaiadic verses; he uses the word vaacham niyaachya
and later words are also borrowed from the katha mantra. Up to this we saw in the last class.
continuing.
|
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dhaprndriyamanbuddhydibhirupdhibhi |
yairyairvrttsamygastattadbhv:'sya ygina ||370||
Here akarcrya points out how the aha vsana other called the ahakra, otherwise
called the ego becomes dominant for a person. Ego represents the worldly or relative
personality and each personality comes because of our identification with one ka or the
other.
When I am identified strongly with annamaya, the physical personality becomes dominant.
Naturally that I begins to worry about the physical-I. What will happen to my health. Will I
pass away without lying in the bed for long. If I fall sick, will I have sufficient money to take
care. Will the children take care of me and even if they are willing, will the daughter-in-law or
son-in-law, will allow; we have got a train of thinking. Sometimes for hours these worries
take over. And all these worries are centred on one I; and that is physical I; bothered about
jar, vydhi, etc.
Similarly, we have got the pramaya ka identification; which leads to another train of
worries; I use the word train, because many compartments. So it is with a long one with
many compartments of worry.
Similarly, I have got the manmaya ka abhmna, invoking or evoking the emotional
personality; when I call Svmiji physically I am fine; children are taking care of, food is given
very well; but they do not spend time with me. Emotional problem. I want people around
me to spend time; ask how are you, vichaayirukkaya, some words are
there; how are you, are you fine; so emotional deprivation.
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And then finally comes, the intellectual-I, which is very rare. In the first three, we will be
finished, but in some please, the intellectual-I is there, bothered about the various
mysterious of the creation; why we are born; why Bhagavn creates; created; he could have
remained quiet; so all kinds of mysterious questions; either regarding apara vidy as in the
case of scientists or with regard to para as in the case of many philosophers. Philosophical
and scientific questions torment the mind; that is the intellectual-I. These four-I_s; some of
them dominant; some of them less dominant; they constitute the ego. Therefore he says:
Updhibhi vrttsamyga bhavathi. With the various updhis or kas, vrttsamyga
there is the connection of aha vrtti or aha abhmnaha.
So here vrtti corresponds to abhmna vrtti; I am the body; I am the mind, iti abhmna
vrttsamyga; fact arises with what; updhibhi, with various antmas, the kas; and
what are those updhis, dha; annamaya ka, pra; pramaya ka, mana, manmaya
ka; buddhi; vijnamaya ka; nanda maya ka is not enumerated, because nanda
maya ka does not invoke the ego, it only resolves the available ego.
And therefore four kas are the culprits. Indriya is also enumerated, because we are worried
about our sense organs also. Eyes should see properly; ear should hear properly. therefore
extra abhmna. So updhibhi saha vrttsamyga bhavathi. And yaihi samyga, with
whichever updhi, the abhmna takes place, I become one with that updhi. I do not
consider it as an object of my knowledge, I reach such a tdtmyam; I get into such a
tanmayatvaym; that I become like itself. Like watching a movie or a serial; watching the
character, I become one with the character to such an extent, that whatever emotions and
conditions the character goes through, that I also. This is called tadtmyam, tanmayatvam;
tdtmybhysa. And therefore, tat tat bhvaha. Bhvaha means what: aikyam; tdtmyam;
tanmayatvam.
Asya, asya puruasya bhavathi. So tdtmyam; total identification with that ka arises for an
individual with whichever ka the abhmna takes place.
So grammatically the connection should be ai ai vrttsamyga, tat tat bhvaha.

,
. (yenda yenda kathudan abhmnam
yerpedukiratho, antha kamaakave aakivividukindraan. athaakave aakiran). Becoming. One
with that.
1455
And if these four kas have got a nice and comfortable journey, you are lucky. But
unfortunately, these four kas are never comfortable because they are constantly
tormented by adyatmika, dhiboudika, and dhi daivika tpa. Therefore life's journey
becomes a journey or a drag. This is the normal biography of a layperson.
And this has been diagnosed by the vdantik student; he has understood that abhmna is
the problem and therefore in samdhi abhysa, what does he do; he deliberately neutralises
that abhmna. Whatever he claimed as I-before, he deliberately disclaims. Man buddhi
ahakra cittni na aha; with however much stress he did that, with that much stress he
has to do the negation also. I am not the body; I am not a husband; I am not a wife; I am not
a father; he has to practice. That is called samdhi abhysa. And that samdhi abhysa is
going to be said in the next verse. The word ygi na must be connected with the next verse.
The word asya refers to aygina puruasya; samsri puruasya; the word ygi na must go
to the next verse. We will read.
|
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tannivrtty mun samyak sarvparmaa sukham |
sadryat sadnandarasnubhavaviplava ||371||
mun, ygina samyak tannivrtty. So mun means a wise person, who has gone through
vdnta ravaam and mananam. So ravaa manana kartu; or kritasya mun; and not
only he has practised ravaa and mananam, ygina, ygi refers to samdhi abhykartu;
nidhidhysana kartu. So for such a seeker, who has gone through ravaa manana and who
is practising nidhidhysana, what happens, tannivrtty; that strong ego; which is nourished
through deliberate abhmna, that strong ego is deflated. He has got the pin to puncture
the ego balloon. What is the pin; manbuddhya ahakra cittni nha; punctured. Then I
am male, I am female; I am this and I am that; that gets deflated. Therefore tannivrtty
ahakra nivrtty, catu ka abhmna nivrtty; samyak, samyak means what; thoroughly,
totally, completely; he retains it only sufficiently for performing the duties. Therefore that
ego has to be retained, but it is not retained that much to create problem; it is put in its
place. That is called functional ego. So having a functional ego, he withdraws from all of
them and the withdrawal from the ego leads to sarva uparamaa sukham. Along with each
ego is attached a multitude of worries, like the ants surrounding sweets. So each sweet is
surrounded by so many ants; you take the sweet; ants climb all over and bite you; every
abhmna is one one sweet; ants are naturally; ants are worries; connected. In all kas, there
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are each set of ants; not in the black small ganapathy ant; but the red one, which bites; the
black small ones do not bite; it is nice only.
So therefore sarva uparamaam; all those ants are gone, because he has dropped the
sweets. So sarva uparamaa, uparamaa means what? quietening, subsiding; which is
nothing but the sukham, the nanda born out of quietitude; nanda born out of
withdrawal; tam viddhya dukhaa samyga viygam sukham.
Sandryathe; what is the proof if you ask, he says: what proof should I give you. You try and
seek for yourselves. It is not a posthumous practice that you practice this and after your
death, you will get nanda, No. You see it for yourselves, sandryathe. It can be experienced
in what form; sad nanda rasa anubhava viplava; you can enjoy the jvanmukthi rasam,
which is nanda rasa; the syrup of nanda; ok; it is all poetic; do not imagine it will be
syrup, can drink and all; it is an idiom; rasa indicates unmixed with sorrow. uddha nanda;
dukk rahita nanda; anubhava experience; jvan mukthi sukham, which is viplava; which
is saturation; literally viplava means flooding; soaking; saturation. So the saturation of jvan
mukthi anubhava you can see for yourselves.
And as I have repeatedly said; what is jvan mukthi is brahma jna phala anubhava; we do
not talk about brahma anubhava; it is not an object of experience; but brahma jna phalam,
in the form of santa, nthi, trpthi, tyga; vairgya; it is a mental state one can
experience. And that is what is said here; nanda rasa anubhava viplava.
In Malayalam viplava means revolution; it means problem; it is used in the context of

terrorists, militants, etc. Here, it is not in that context; plu dhtu; plava means flooding; so
here saturation.
And when does he enjoy that: sad; because which trpthi is born of jna. It is not born out
of a particular time; particular place or particular avastha; if the nanda is dependent on a
avastha like nirvikalpaka samdhi, the nanda will be only during samdhi. But this nanda
is not determined by da, kla or avastha; this nanda is the result of wisdom.
And wisdom is one thing which you enjoy in all the time, in all the places, in all the avastha
also. 2+2 is equal to 4. And once you know that, in Madras, do you have that knowledge 2+2
is equal to 4. America what is knowledge? 2+2 = 4. When you are very sorrowful; 2+2 =
What?
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Knowledge does not depend on any condition. Therefore trpti born out of jna is always
eternal. That is why we insist on understanding and we dismiss all other conditions.
Therefore jna janya pratvam sandryathe.
Continuing
|
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antastyg bahistyg viraktasyaiva yujyat |
tyajatyantarbahisaga viraktastu mumukay ||372||
So there is a small mistake. tyajatyantarbahisaga viraktastu mumukay; it should

sagam.
In the following verses, akarcrya is taking another small diversion, of course closely
connected with the central topic of samdhi abhysa. So nidhidhysanam or samdhi
abhy is the central theme, but he discusses all allied subjects also. In these verses, 372 to
377 he discusses the topic of vairgya; which is a very important factor required for the
success of samdhi abhysa. So whether it is the nidhidhysanam or samdhi abhysa;
whatever you call, without vairgya, it would not work. That is why, Arjuna said in the 6th
chapter of the Gt, He Krishna, I am not able to focus the mind at all.
|
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cacala hi mana kra pramthi balavad drham |
tasyha nigraha many vyriva sudukaram ||6- 34||
How come I am not able to dwell on the teaching.
|
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y:'ya ygastvay prkta smyna madhusdana |
tasyha na paymi cacalatvtsthiti sthirm ||6- 33||
I am intellectually bright enough to grasp the teaching. So I have no difficulty with vdnta.
But I am not able to keep it in my mind, so that it will sink into me and I can derive the
benefit. So I have got praja but not sthira praja. Then what was the solution prescribed
by Krishna. abhysna tu kauntya vairgya ca grhyat.
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Samdhi abhy goes with vairgya. Without that it would not work. And therefore the
role of vairgya is discussed from this verse up to 77; 6 verses.
And you should remember, the word vairgya should be understood as transcending both
rga and dva. Even the word vairgya literally means freedom from attachment, but we
should always see attachment and hatred as two sides of the same coin. They are twin
brothers; that is why in the purs also, generally the raakshasas are twins. iupla-
dhantavakra; hirayakaipu-hiranyka; hirayka, madhukaidabha; rvana-kumbharaa;
khara-dhuaa; they come in twins; they all represent the villians inside, the rga-dva are
known as Kma ya, krdha ya. kma krdha. Unless these two are managed, we do
not talk about eradication; it does not happen; unless these two are managed, I am master of
them; indriyasya indriyasrthe, rga dvau vyavasthithau; that will be there; thayr na vasam
gach; do not be enslaved by rga-dva.
This mastery over rga-dva is called vairgyam, because as long as rga and dva are
there; the mind will naturally gravitate towards, either the object of hatred or the object of
attachment. Whatever you hate that will come repeatedly. Certainly people you cannot
stand. Whenever you close your eyes; their faces would be inside your mind or certain
people, you are attached immensely; those people also will constantly be there. Krishna says
sparn kritv bahir bhyn, all the family members are not in your house; they are all
occupying your big and empty; then only they can occupy, mind, they are occupying.
Therefore the moment you close your eyes, these people are floating in your mind; where
the aha brahamsmi will come. Some space should be there for that! Therefore empty
them; empty the mind of them; then you can practice this. Therefore vairgya.
And not thinking of them does not mean not caring; Only we say do not worry; but we do
not say, become indifferent. Do what you have to do; but do not keep them in your mind
eternally. Pasyan, Srnvan, sprsan; jihnan, whatever you be doing, they will be in your mind.
Do not allow that to happen. But Svmiji it is very difficult. We never said it is difficult only
but it is worth attempting, because the benefits are immense. And ultimately you have to pay
the price for anything and if mka is the one you want to buy, the price will be appropriate
price. Therefore six verses on vairgya.
And akarcrya should not be talking of vairgya here because in the introduction
sdhan catuaya sampatti he has talked about vairgya. Therefore naturally we all must
be having vairgya. But why akarcrya talks again. Because he knows vdnta has been
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taught; but the problem is in the fundamentals. I am M.Sc mathematics; on 2+5 doubtful;
this is our condition. Therefore he repeats the topic again.
What is vairgya/ Anta tyga; bahi tyaga. Tyga here means saga tyga. Giving up
of saga or attachment towards the things within and the things without. What are the
things within and what are the things without; he himself will explain later. Therefore we will
be patient. In the next verse he is going to answer.
So antah bahihi saga tyga; giving up of attachment towards things outside and inside;
virakthasya yujyat is possible only for a person who has transcended rga dva. Who has
become mature; who has grown up. Only for that person renunciation of attachment is
possible. yujyat. And second line virakatha tu anta bahihi sagam tyajati. So a mature
person; a sadhana catuaya sampanna gives up, attachment, clinging, which expresses in the
form of constant worry; the sign of saga is worry. In the form of worry it expresses. So this
sagam both within and without virakatha tyajati.
And what is the purpose of this saga tyga. He says mumukaya. Because he is a mumuku,
he is the seeker of mka. So mka and saga can never go together. If you want saga
better give up your desire for mka. Drop it; renounce mka.
You cannot have both as somebody nicely said: Rma and kma cannot co-exist. So
therefore, mumukaya, because of his earning for mka he renounces this attachment. That
he explains further.
|
||||
bahistu viayai saga tathntarahadibhi |
virakta va aknti tyaktu brahmai nihita ||373||
So here explains what are the external objects of attachment and what are the internal
objects of attachment. External objects are viayai bahi saga. External objects are the
sense objects, it consists of both the inanimate possession, like house, etc. and also people,
in the form of, all kinds of relationship, all of them come under viaya. And the very word
viaya is derived from the root vi si to bind; that is why it is called bandukkal; bandam it
creates. How cruel vdnta appears? Isn't. We have got high regard, but vdnta ruthlessly
says bandhu means banda. Therefore all the viays are bands and with those bands
one has to cut those attachment. And what about internal objects. Aha dhibhi; internal
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attachment is attachment with the ego and its accomplishment. The physical
accomplishment. I am young. I am youthful; I am beautiful; I am healthy. So that is the
physical and similarly pramaya ka accomplishments; similarly manmaya ka
accomplishments; and of course finally the vijnaaya ka accomplishments; with each
one of them, I am proud. That pride is abhmna. That is called the ego. And that is why
Krishna in the 10th chapter pointed out none of your so-called glories are your glories.
Buddhir buddhimatham asmi; balam balavatham asmi; yaasvinm yaa asmi; and in
Kenopished, Dv had to pay the price for their abhmna.
And therefore give up your internal abhmna also, which is called aha aadhibihi. Aha
means ahakra. And its glories. Is glories there for you is doubtful; if there, give up
abhmna in that glory. And this is not easy. The greatest problem is saga tyga. Tyga is
most difficult thing and unfortunately tyga is the only route to liberation; na karma na
prjaya na danna, tyag naik amrtatvam anauhu. So without saga tyga, it is impossible.
And if you are afraid now, you can postpone it; but you cannot avoid it. Postpone. Svmiji I
want all these people; embrace; children and grandchildren; one on the left thigh; one on the
right; one on the right shoulder and one on the left shoulder, etc. on the head; one on the
back.
Vdnta is never in a hurry to impose detachment upon you; vdnta says if detachment is
frightening, do not think of detachment, think of growing. By understanding more and more
vdnta, as you grow, urvruiva bandant, mrthyr mukya. As you grow, things will follow.
Like a ripe fruit, naturally falling. Do not concentrate on falling; concentrate on ripening.
Without ripening, falling will be fateful; you have to pluck; even if you pluck, from the tree,
tears will come. that liquid is tears. But once the fruit is ripe, you need not pluck, it naturally
happens. Therefore do not concentrate on vairgya if it is frightening; concentrate on
vivka ripening. But you have to. There is no choice. Therefore he says viraktha va aknti
tyakthum. Only a detached person, grown out person can give up the saga. Attachment or
abhmna. And he is able to do that because he is holding on to something higher.
Like when you are climbing a staircase; you step on a particular step; and then you do not
give up, leave that step without stepping on the higher one; take one leg and step on the
next higher one, then you are ready to leave the lower. Without keeping your step on the
higher rung, what will happen if you try to leave the lower one; you will fall down only with
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heavy breakages. So therefore do not attempt leaving both; keep one up and leave the lower
one. Like that hold on to something higher.
And that is why I always say: world dependence to God dependence to Self dependence.
Become a bhaktha; then become a jni. Becoming first we are rakhtha to bhaktha to jni.
Rakhtha means what rgi. Holding on to world. Become a bhaktha means what: hold on to
God and leave the world. Intermediary step. And then discover that God is non-different
from me; and then hold on to I; God also as an object is renounced. Ntam yatitham
upsat; that is what he is saying. Brahmani nitita; abiding in Brahman, the higher-I, give
up your lower-I. Nitita means niscayna stitha. Holding on to your higher-I; give up your
lower-I.
Continuing

|
||||
vairgyabdhau puruasya pakivat
pakau vijnhi vicakaa tvam |
vimuktisaudhgralatdhirhaa
tbhy vin nnyatara sidhyati ||374||
So here he says: vairgya must be given as much importance as the importance given to
jna. We emphasise the role of jna very much. Jnna va kaivalyam. Tam va
vidvn amrutha iha bhavathi; gatasun agatasun nanu socanti pait; we emphasise jna
very much; but after initially talking about vairgya in Tatva Bdha, like forgetting our 8th
standard lesson, after examination is over, we generally forget the role and significance of
vairgya in Tatva Bdha that is over; sadna sampanna adhikria is over! The role of
vairgya continues until a person gets jvan mukthi.
The learning is over with Tatva Bdha. But practising is not over with tatva bdha; but it
has to be nourished and preserved. Therefore akarcrya says: do not undervalue the
significance of vairgya; it should be taken as important as jna.
And to convey this idea he gives a beautiful example, a bird can fly only when it has got two
healthy wings. And if somebody asks which wing is important, both wings are equally
important. Even if one wing is missing; the bird cannot fly.
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Similarly, all the samsris are like birds and they should maintain both their wings; then alone
they can fly to the mka palace. Mka is compared to a saudhm palace; if you want to fly
you have to make sure, both wings are healthy. And that is why akarcrya in his well-
known Annaprna sthothram, at the end he says:
Annaprne sadapoorne akarcrya pra vallabhe, jna vairgya (both wings you give
me). See he has correctly chosen that two. Jna vairgya siddhyartham, bhikm dehi ca
Parvathi. Anna bhikai is there always; we are eating nicely; but this bhika you give me.
Because it is difficult, we seek the support of God.
Therefore he says vairgya bdhau puruasya pakau iva. Paka means wing; pakau
means the two wings; what are they, vairgya bdhau; detachment; otherwise called
renunciation; both are synonymous; so detachment and knowledge, bdhaha means
jna. Both of them are like the two wings pakau; iva, iva understood, are like the two
wings, puruasya, for a seeker, pakivath, as in the case of a bird, iti vijnhi. May you note
this; may you underline this. May you remember this. Tvam vijnhi he vicakaa, vicakaa
the teacher addressing the student; Oh! intelligent one; on and off one has to pat the
student; Oh! intelligent one; Oh! smart one; vicakaa.
And which one is important. akarcrya wants to say: do not ask me which one is
important; both of them are equally important. If you are missing jvan mukthi, one of them
or both of them must be missing! If you find you have understood vdnta thoroughly, but
you do not have the benefit, the problem is the vairgya is loose. I am loose, it means. Or
vairgya is very thorough Svmiji. Knowledge is missing. Aha Brahmsmi they are saying,
I am not very sure about it.
And therefore he says: thbhaya vina, fourth line, without these two wings, vimukthi
saudhau agra tala adhirohanam na siddhyati. It is not possible to reach the top of the palace
of mka. Just figurative expression. Vimukthi saudha; means vimukthi palace; mka place,
agra tala means the topmost floor, the penthouse, whatever you call it; the top most floor of
the vimukthi palace, adhirohanam means reaching, so reaching the topmost part of mka
palace, na siddhyati, is not possible. In fact, jvan mukthi is not possible.
Tbhyam vina. Without those two wings. Anyatarena, even with one of those two wings, it is
not possible. One cannot manage, with one; he says it is not possible. So both of them are
equally important.
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Continuing

|

||||
atyantavairgyavata samdhi
samhitasyaiva drhaprabdha |
prabuddhatattvasya hi bandamukti
mukttman nityasukhnubhti ||375||
And here akarcrya points out that jna and vairgya are mutually complimentary.
Each one nourishsing the other. You cannot clearly pinpoint which is the cause which is the
effect. Each one is the cause for the other, and each one is the effect of the other. So you
require a little bit learning to develop vairgya and once you develop vairgya, you can
do more learning and when you do more learning, you get more vairgya; that is how it
goes. It is like you require a little bit money to make more money. Even to get lottery, you
have to spend at least one rupee. Similarly, you require a little amount of vairgya even to
come to vdnta.
That is why apkika vairgya is one of the qualification in sdana catuaya sapatti; only
then he will have some interest in Vdnta. And when through vdnta he discovers
pratvam; the vairgya will become total, because now I do not need anything to support
myself. So therefore relative vairgya leads to knowledge and knowledge leads to total
vairgya. apkika vairgyna jna, jnaanena atyantika vairgya. So therefore he says:
atyantya vairgya vadha samdhi.
For a person who has got vairgya, intense vairgya alone samdhi. The practice of
samdhi abhysa is possible. Because if vairgya is not there, the mind will run towards the
object of attachment. You should remember, what I have told you before. The mind would
run towards the objects of attachment. If the mind has to be plucked away and fixed on the
teachings, then vairgya is required. So vairgya leads to ravaam also, mananam also
and samdhi abhysa.
And samdhitasya va, dria prabdha. Only through samdhi abhysa, jna will sink
into the personality, percolate into the innards into the personality, dridha prabdha. So we
not say samdhi produces knowledge. Very careful. Samdhi can never give knowledge.
Samdhi can convert prabdha into dria probdha. Knowledge comes from where?
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Vdnta ravaam. Samdhi gives the impact. So dria probdha. Prabuddha tatvasya
banda mukti. Only dria probdha assimilated knowledge will lead to liberation from
bondage. See how he is constructing everything step by step. Vairgya leads to samdhi
abhysa, samdhi abhy leads to sthira praja, sthira praja leads to banda mukthi.
Freedom from bondage and mukthtmana nitya sukhnubdhi. Only when there is banda
mukthi or jvan mukthi. A person can get svathi nthi. Nitya sukhnubhti, the
experience of lasting peace; lasting nanda. Therefore where is the beginning. Vairgya.
Therefore do not neglect vairgya.
Hari Om.
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122. Verses 376 and 377

|

||||
atyantavairgyavata samdhi
samhitasyaiva drhaprabdha |
prabuddhatattvasya hi bandamukti
mukttman nityasukhnubhti ||375||
akarcrya has been talking about the role of samdhi abhy in deriving the full impact
of the vdantik teaching, because in samdhi abhysa, we keep the vdantik teaching in our
mind, which is withdrawn from the entire external world and therefore it is the deep and
total mind which is keeping the teaching.
When the teaching is kept in such a deep and total mind, the impact of the teaching is
intense. And this intensity alone we call sthira praja and this intensity is capable of
removing deeper problems at the emotional level, which I called traumatic experiences,
which could not have created problem like insecurity, fear of death, anxiety, etc. which
problem may be triggered at any time by any incident. Those deeper sub-conscious
emotional problems will be either neutralised or at least by this abhysa.
And since this is useful for many people, akarcrya is dealing with this samdhi abhysa,
and now he has taken to a small diversion in which he talks about the utility of vairgya, as
a support for samdhi abhysa. So vairgya as a sahakri kraam for samdhi abhysa.
Previously we have talked about vairgya as a support for ravaam. Now akarcrya is
emphasising vairgya as a support for samdhi abhy also. Thus vairgya plays a very
important role throughout the spiritual sdhana.
And to emphasise this, akarcrya gave an example of the two wings of a bird. How both
are required for the flight of the bird. Similarly, for the mumuku to fly to mka, he requires
both the wings equally strong. And those two wings are bdha, dria bdha and
vairgya.
And in the 375 verse, he talked about the mechanism, how vairgya plays an important role
in samdhi abhysa. The mechanism is like this. When I do not have vairgya, naturally I
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have got rga and dva problem. Towards certain objects, I have got deep attachment and
towards certain objects, I have got deep hatred. This is rga dva problem.
And as long as there are objects of attachment and hatred, mind will naturally gravitate
towards either of them. If you generally observe the mind, either it is pre-occupied with an
object of attachment, or it is pre-occupied with the object of hatred. That is why in the
Bhakthi literature, they talk about athru bhakthi also. They are able to talk about athru
bhakthi because a person who looks upon God as enemy, he will also think of God all the
time, because hatred also takes the mind towards the object of hatred. Ideal example given
is Kasa and even athru bhaktha gets mka, they say. We will not go into the details, but
the idea is this.
Therefore as long as vairgya is not there, total withdrawal of mind is impossible. And as
long as total withdrawal is not possible, a chunk of the mind will be outside. A big portion of
the mind will be outside. Therefore for samdhi abhysa, the available mind is only a very
very small portion. And since the total mind is not available, a deep mind is also not
available, because totality and depth go together. Are you able to differentiate between
totality and the depth. By totality I mean extensiveness; the area, the width. By intensity, I
mean by depth, I mean intensity. So total mind and deep mind is the complete mind.
And only a mind with vairgya can find that totallity and depth and only in that mind,
samdhi abhy can be efficacious and only if samdhi abhy is efficacious, praja will
become sthira praja and only if sthira praja is there, you can get over even deep most
emotional problems, which is otherwise called jvan mukthi.
That is what he beautifully said: atyantavairgyavata samdhi; samhitasyaiva

drhaprabdha. Nicely step by step, he gives the development. prabuddhatattvasya;
prabuddhatattvasya, drhaprabdhasya, hi bandhamukti and mukttmana nitya
sukhnubhti; therefore this stepping stone is vairgya.
And I want to repeatedly remind you, vairgya does not mean disenchantment with the
universe. Vairgya does not mean hatred of the universe. Vairgya does not mean
disgust with the universe. Vairgya does not mean frustration with the universe. Vairgya
does not mean resentment. They are all negative traits. Resentment, hatred, disgust, they are
not there. It is freedom from rga and dva. Up to this we saw.
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Continuing

|
||||
vairgynna para sukhasya janaka paymi vaytmana
tacccchuddhatartmabdhasahita svrjyasmrjyadhuk |
taddvRmajasrauktiyuvatryasmttvamasmtpara
sarvatrsprhay sadtmani sad praj kuru ryas ||376||
akarcrya talks about the glory of vairgya in this verse. He says vairgya can give
two types of benefits; one is the benefit given by vairgya itself, before getting self-
knowledge. Kvala vairgasya phalam and then he talks about the benefits of vairgya,
which goes along with jna. Jna sahita vairgyasya phalam.
For example, sdhana catuaya sampanna, a qualified person has got vairgya, as a part of
sadhana catuaya sapatti. That vairgyam is with jna or without jna? Sdhana
catuaya sampannasya vairgyam is with jna or without jna. He has not yet come to
vdnta. He has got admission. He has not yet completed ravaa manana nidhidhysana.
And therefore a qualified person's vairgyam is kvala vairgyam; and after ravaa manana
nidhidhysanam, the vairgyam is jna sahita. So I will call it jna-rahitha vairgyam and
jna-sahita vairgyam.
And akarcrya says: jna rahitha vairgyam itself gives tremendous peace of mind. By
simple vivka, a person can get vairgyam, and that simple vairgyam itself will give
tremendous peace of mind; which we call apkika nthi. So jna-rahitha vairgyam gives
apkika nthi; relative peace and jna sahitha vairgyam will give atyanthika nthi;
absolute peace.
So from this, what the scriptures want to emphasise is peace of mind need not come from
outside at all. That is what is the topic of nanda mmsa in Taittariya Upaiad; it is a
beautiful study; the Upaiad talks about the higher nanda of people with higher
possessions. And a grade is given; one unit nanda; one hundred unit, ten thousand unit;
million unit and then the Upaiad says; the same nanda can be attained by a person
without possessing any such thing, by sheer development of contentment born out of
discrimination; srthiyasya ca agakmahatasya; same nanda.
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From this what do we understand. Like fasting; when you fast, they say initially after a few
hours you begin to feel hungry. And you want to eat something you know. That restlessness
born out of hunger, because the system wants food. And suppose you continue fasting;
there are people who fast for weeks or even months, one month two month and all.
The system would ask for food from outside, but once you deny food, the system knows how
to draw food from the reserve in the body. But it would not do it initially. First it will ask for
food from outside. But suppose you deny, it has got reserve. Therefore it will start drawing
energy.
Apply the same principle with regard to nanda or triputhi also. We ask for triputhi outside
and suppose you refuse to give to the mind, initially the mind will protest, exactly like the
system becoming restless. And suppose intelligently you deny and say No; you will find that
the mind has got reserve in itself; and we do have trupthi in ourselves. Puratvam in
ourselves. nanda in ourselves. We are only learning to tap that puratvam from inside. But
initially we will not be allowed to tap. Just as hunger for food, the hunger for external thing
will pressurise. There is an intermediary struggle; but if one wins over the struggle; he will
discover the fact that puratvam and nanda does not require any possession at all. tman
va tmana tuta. All you require for nanda is what: yourselves.
That is what this vivki is doing. He is tapping from the inner reserve. That is beautifully
pointed out here. Vairgyth param sukhasya janakam nsti. There is no better source of
nanda other than vairgya. There is no better source of nanda or contentment or trpti,
other than vairgyam.
So sukhasya janakam and whenever I say vairgyam gives nanda, you should understand,
in vairgyam I am tapping nanda from my own inner source, because in vairgyam, I stop
external sources, allowing the inner source to take care of. So sukhasya janakam na pasymi.
And there also, vdantin first admits there are two sources of nanda; one is the external
source; another is internal source. This is the initial approach. Then the next stage he will say
that internal source is a better source than the external source, because maintaining the
external source is highly cumbersome, problematic, expensive, traumatic and anxiety
causing, concern-ridden. Therefore first admit two sources. Then we say inner source is
better. And what is our final thing you know. Really speaking inner source alone is there; the
so-called external source is really not external source at all, because even when we claim that
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there is an external source, it is exactly like dog getting blood from the bone. How is it
getting. Dog getting blood from the bone is only a seemingly external source, but even the
so-called source is indirect internal source only.
So why should you go in for indirect internal source. You can go to direct internal source.
This is our ultimate attack and therefore here he says: there is no better source of nanda
other than vairgyam. But for whom? Vaytmana. The one who resists the initial
temptation. Exactly like the fasting person. There is a particular period when the system is
highly restless and it wants an external source of food and at that time of pressure, we
should not give the external food; then alone the internal reserve will open. And this requires
vaytmatvam. Vaytmatvam means what; mastery over oneself. Mastery over oneself or the
capacity to say NO when the whole world is suggesting, why can't you go after external
source; peer pressure, neighbour pressure, advertisement pressure, so much pressure. In
spite of all these, if I have to say NO, it requires tremendous self-mastery, the one who has
that is called vasytma. Here the word tma means the body mind complex. Vaya means
master. Vaya tma krya kraa sangta yasya saha vaytmana. One who has will
power. So he gets nanda from vairgya.
Here what type of vairgyam we are talking. Jna rahitha vairgyam itself; without wisdom.
By simple discrimination a person gets detachment; that itself gives great nanda.
And when mere vairgyam can give nanda, what to talk of wisdom tempered vairgyam.
Therefore he says; tat uddhatara tma bdha sahitham ct. If that vairgyam is further
reinforced; with that: uddhatara tma bdha; clear self-knowledge.
And what do you mean by clear self-knowledge? Conviction; a knowledge which is free from
all forms of doubt. So aha brahmsmi is not a hypothesis; aha brahmsmi is not the view
of the scriptures; aha brahmsmi is not a theory propounded by sages; but aha
brahmsmi is an inner most fact for me. That is called uddha tala saaya rahitha tma
jna; misritham with that. If vairgyam is mixed with that doubtless self-knowledge.
So what should I do to get the first vairgyam. how to get that vairgyam, he has not said
here. He only says, kvala vairgyam gives peace of mind. How to get that vairgyam he has
not mentioned here; but we have to supply karma yogena, vivkna. Parikya lkn
karmachitan Brahman nirvda myt. So a religious life of karma yga will give jna
rahitha vairgyam.
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Then how will you add jna to that. When it is later followed by jna yga also, it will
become jna sahitha vairgyam. So karma ygena jna rahitha vairgyam. Jna yogena
jna sahitha vairgyam. And by that what benefit I get. Svarjya smrjya dhuk; It blesses
or bestows upon the sovereignty, the kingdom of mka. Svarjya means mka. Svaya
prakatvam. Emperorhood. Soverignity is called svarjyam. Smrjyam is the kingdom. It is
not the physical kingdom but it is a figurative kingdom. Dhuk means giver.
So here jna is jna sahita vairgyam is compared to a cow. And dhuk means that gives
milk; dhoghdi iti dhuk. So it milks: what type of milk, it milks, it milks mka milk it gives.
Dhugdam Gtmrutham maht. Similarly mka amrutham dhgdi. In short, jvan mukthim
dadthi.
And therefore tad ajasra mukti yuvatr dvram; so another figurative expression. So jna
sahitha vairgyam is the gateway to mka. Nitya mka. Etad dvram. Gateway to ajasra
mukti nithya mka.
And mka is compared to a woman. And attainment of mka is compared to a wedding.

Therefore mka is getting wedded to the wife of jvan mukthi. And why this comparison is
made.
Of course that is becoming less and less relevant nowadays; because in those days, once a
person is married to a wife, she is a life long compion. Marriage means life-long. Not only
life-long compion, wherever he goes, she will also go. Like Sita went with Rma . And
because of this mukthi; that is why the word mka is not used here.
In Sasrkt the word mka is masculine gender, whereas the word mukthi is feminine
gender; and therefore mukthi is compared to a woman and by jna yga you get married
to mka woman, mukthi woman, who will live with you permanently and will serve you; will
give you peace of mind. And that is why there is a beautiful slka .
Satyam mtha, pitta jna

dharmo brdha, daya sak,
nti pathni, kam puthra
ad t mama bhndava.
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If you want relatives, you should have the following ones. Whether the other relatives are
useful or not useful; sometimes often they become problems; but if you want problem free
relatives have these people. You can understand.
Sathyam maatha, may truth be your mother. May you be the child of truth. Pittaa jna.
May you be the child of knowledge. So they are the couple. The parents; mother and father.
And who is your brother. Dharm brdh. May your brother be dharmah. Day sakh. You
can understand. Daya means compassion be your friend, sakh.
Next one is relevant for this slka. nti pathni. nti refers to jvan mukthi nti.
svathi nti. Mukthi rpa nthi. May she be your wife. And then who should be your
child. Kshama puthraha. So may forgiveness, patience, forbearance be your child or son. And
may these six be your bhndava. ad t mama bhndava. Your life is wonderful. You never
feel lonely. And therefore he says: may you get married.

nti vidha suta sahacri
daharaydhya nagara vihr
mha mahrava tarakakri
rga dva mukhasuRmari
It is a beautiful prayer written by Svmi Sadiva Brahmndra. Rma is compared to a jni

who always moves with nthi, who is her sahacri, who is a vidha sudh. It is a beautiful
concept. The same idea is brought here. So tat ajasra mukthi yuvat. A marriage which
will never have separation or divorce. A divorceless marriage; a separation less marriage, with
jvan mukthi, if you want, vairgyam should be broker who brings out this alliance.
Yasmaat, since this is the truth, this is a fact; asmt, therefore. So gramatically, the anvaya
should be yasmth tat ajasra mukthi yuvath he dvram bhavathi, asmth, therefore,
param aspruhya; may you develop intense vairgyam, independence, detachment; param
goes with asprhya, aspr means vairgyam, param asprha means tvra vairgyam. May you
develop tvra vairgyam towards what: everything. So ultimately they go to the extent of
vairgyam towards the stram, because that is also antma. Vairgyam towards guru; even
guru as a person is antma and vairgyam towards even God as a person. God as yourselves
is different, God as a personal external objective entity.
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So that well-known statement in Tamil: , , ,

(Asai arumingal, Asai arumingal, Isaanodaayinum) ; but do not ask,
whether I should start there; we have not started there itself! Therefore, first let us have
rgam towards Him and thereafterwards you can think of vairgyam. So first start with
attachment with God; that will give detachment towards the world; development attachment
to God and get detached from the world; and then discover your inner strength, then you
grow out of personal God also. Wisdom alone helps you in accomplishing this and therefore
may you develop that vairgyam.
Then what do you do. Sad tmanami prajaam kuru. So with this vairgyam may you practice
samdhi abhysa; may you practice recollection of the vdantik teaching. So here praja
means samdhi abhysa. This is a word used in Brihadranyaka upaiad: tamva dhroo
vijnya prajm kurvitha Brhmaa, nnudhyayt bahoon sabdhn vach viklapaam
hitath; after gaining this knowledge, you do not even go to futher scholarship. Even
scholarship is considered an obstacle, because it is an intellectual thrill.
Even that can be a problem because after some time intellect becomes dull; as it is it is
questionable. Anyway, after sometime intellect becomes dull. Therefore if you depend upon
on intellect on nanda, that also becomes a problem. Therefore, may you not get attached
to even scholarship. Na anudhyaath bahn sabdhn vach viklapaam hitath.
Then what do you do; prajaam kurvtha. That is Brihadaaranyaka, 4th chapter, 4th section it
comes. and that word is used here. Prajaam kuru.
And when should I do that. Sad. So sad, always. Then you look at him and say: What are
you talking. sad if you say, who will do all other work at home.
Remember, akarcrya is writing all the slka assuming a sanysi in mind. And that too
not a busy sanysi; now even that you have to qualify; so sometimes sanysis are busier than
Grhastha. So after jna, that is a different thing. So a vividia sanysa is kept in mind; who
is working for ni and therefore sad; and if you are a grhastha, we have to put a clause; as
often as possible. As often as possible praj kuru; all for what: ryas.
akarcrya says: I am not going to get anything out of it; I do not ask for a share of your
peace, from what is given to you, out of that 5% royalty; I am not going to ask for any share
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at all. Full thing is yours; for your own good, I am suggesting. ryas means mkya; tava
magalya kuru.
Continuing
-
|

||||
chinddhi vipamu viayvaiva mrty krti-
styaktv jtikulramvaBhm ti muctidrtkriy |
dhdvasati tyajtmadhia praj kuruvtmani
tva drasyaman:'si nirdvayapara brahmsi yadvastuta ||377||
Again glorification of vairgyam. So how to learn to be independent. You have been a baby,
using a, baby uses that cart for walking or mummy hand for walking, you have used, you
have the potentiality to walk on your own feet; you need not eternally hold on to others'
hands or crutches but if you want to learn to walk independently, you have to start dropping
the hands of the mother. I will fall. You have to fall a few times. Easily you may fall; but later
you will never regret the dropping of the hands of the other people and dropping the
Natavandi; perambulator, whatever it might be, you will never regret dropping that because
you have the freedom to walk on your feet. Similarly, you have been a psychological baby
holding on umpteen things, which are all unpredictable dependences and therefore learn to
drop them. You will fall, you will be psychological hurt for a few moments, but you will find
that you have the inner resources to be of your own. That is his udgoana. chinddhi; so
may you cut off all psychological dependences. As he sings in the cinema song;
, , ( yaari nambi naan piranden; pongada
ponagu). All of you get lost; I do not depend on any one of you; I can stand on my own
psychological feet. And thank God, I have this additional wisdom now.
For chinddhi; may you cut off all the strings of attachments and conditions and what
type of dependences they are. vipamu viayu; they are all viays; sense objects and
when we say sense objects, it includes people also.
In Vdnta, the word viaya is used to include both sentient and insentient; the human
including the pet dog. All are serious problems; some people are attached more to the dog
than their child and wife. Therefore all of them are called viaya, because by definition, viaya
means anything that causes attachment. Pam is called viaya and therefore via upamu;
so which is subtle poisoning; slow poisoning, because it kills me psychologically and
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spiritually. So the independent man in me is destroyed by these objects. Because I grow from
dependence to more dependence and therefore those objects are destroying the
independent man, which is he potentially, and it does not directly and suddenly destroy, it is
a gradually growing attachment and dependence. And therefore they are compared to slow
poisoning in vdnta.
Whatever we think as a great blessing, vdnta sees it ulta. See that. That is why many do not
like vdnta, because I am very carefully started loving and holding on to things and this
Sanysi like the monkey with lost-tail who does not have anything, he asks me to drop
everything and threatening, frightening me. Vdnta says if you do not accept my statement
discover those facts for yourselves. We do not want to impose our ideas. They are all eternal
facts given for you to discover it in your own way.
Therefore any attachment is slow poisoning. So vipamu viayu, in the sense objects,
which are comparable to poison, may you drop attachment. And why they are compared to
via. Poison, because aiva mrty krti. So this a alone is the cause of spiritual death or
destruction, because it destroys the free person in you. So we are not talking about physical
death. We are talking about the spiritual death, because the free spiritual-I, I am never able
to discover. So a va mrty krti; krti means kraam, is the cause of spiritual death and
when this is said you should remember the Gt second chapter:
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From where the prsa has come; that is mrtyu, that is what he says. spiritual death.
Then not only that; tyaktv jti kula aramu svabhmati; not only you have to destroy
your attachment to the external world, drop your attachment towards your own body and its
attributes. That I am the male, I am a born Brhmaa, jti, I belong to Brhmaa jti and you
are only dra jthi, I am superior person, you are inferior; all these differentiations. So if you
are udra, give your complex born out of that. inferiority complex; if you are a Brhmaa,
give up the superiority complex. Any complex is a complex problem.
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And therefore jti abhmnam, kula abhmnam, I belong to such and such family; that
srama abhmnam, I am a sanysi, you all should do namaskrams to me; that is another
problem; everything is dropped, but not the sanysi abhmnam; the deadliest abhmnam.
Therefore srama abhmnam; abhmati means identification, tyatkva; may you give up.
Then kriy atidrt muc; all those activities born out of such abhmna; abhmna based
activities and a based activities; may you give up. And any a based or abhmna based
activity is binding activity. So if at all you are active, after wisdom, OK, after wisdom if you are
active, it is neither a based nor abhmna based, it is lka sangrahrtham, it is prrabdha
based activity. And therefore, kriy, may you give up all binding activity. muc. Give up.
And that too how; atidrt; throw them far away. Do not stand near them. And if you start
something thinking that you do not have attachment, and later you find really speaking
there is a subtle attachment, I think I do not have, but I really have.
How do I know. This is the biggest problem. Imagine I am without that. Imagine the think of
the imaginary loss of that. If that is disturbing; then it indicates attachment. In the case of
attachment, I cannot even think of even imaginary loss; what to talk of real loss. And
therefore may you give up all attachment based activities.
And then what is the next thing. All part of vairgyam. Different expressions of vairgyam are
pointed out. Asati dhdau tma diam tyaja. May you give up your identification with the
body. What type of body; asat body; mithya arra; perishable arra; decaying arra;
asati; mithya sarire iti arthaha; dau, adhi padt indriya, buddhi, mana paja keu aha
iti abhmnam tyaja.
So what is the difference between this line and the previous line. Previously jaati srama kla;
they are the properties of the body. So may you not identify with the properties of the body
in the previous line; here may you not identify with the body itself.
So previously dharma adhysa; now it is dharmi adhysa; previously it is property

abhmnam, now he is talking about substance abhmnam. Neither be attached to the
substance, nor be attached to the property. Tdtmya adhysa and sasarga dhysa; both
you give up.
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tmadhia; tmadhia means aha abhmna; tma means aha; dhia means
abhmna. So tma dhia means aha abhmna, identification may you give up.
OK. Having give up all these things, what should I hold on to; everything you have plucked
away from me; give me something; I will give you something, far far better he says. tmani
prajaam kuruva. May you hold on to your tma, real svarpam; through samdhi
abhysa. tmani prajaam samdhi abhysam kuru. Nidhidhysanam kuru; dhynam kuru.
So I have snatched away from you all these things; not to leave you high and dry and
miserable; my motive is noble; I have taken away one rupee note from you, only to give you,
anything you can say, million, trillion, etc. Similarly, I have given you the higher Self.
What type of higher self? Tva drasi. So you are the ski caitanya, which you hold on
to. Drasi, amansi; there is another better reading, amalsi; amansi is also OK; but
amalsi means nirmala, you are pure; you are witness consciousness, you are pure
consciousness,
Nirdvaya asi; you are non dual; secondless, incomparable, matchless you are. So nirdvaya.
Then param brahmsmi; you are the ultimate stuff of the universe, you are Param Brahma,
from which all the nma rpas come; in which all the nma rpa reside; in all of them resolve.
In fact you are the only substance of the universe. Rest of them are the you-shaped world.
How beautiful it is. Whether it is truth or not, it is good to listen at least. So when you
discover this fact, what a beauty it is. Therefore param brahma asi.
And I am not saying these nice words, like the funeral speech. When somebody dies, all the
politicians would have scolded Jyothi Basu the previous day; but retirement or death, only
glorification. So it is not I am giving a speech like that to be given after your death, but
vastuta; this is the fact. Own up the fact. So you are the inheritor of infinite riches.
Hari Om.
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123. Verses 378 to 382
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chinddhi vipamu viayvaiva mrty krti-
styaktv jtikulramvaBhm ti muctidrtkriy |
dhdvasati tyajtmadhia praj kuruvtmani
tva drasyaman:'si nirdvayapara brahmsi yadvastuta ||377||
akarcrya is dealing with the topic of nidhidhysanam which is in the form of samdhi
abhy and while dealing with this samdhi abhy topic, akarcrya is taking a small
diversion in which he deals with a supporting discipline, a supporting value, in whose
presence alone, samdhi abhysa can be effective and in whose absence, samdhi abhy
will not take place effectively and that value is nothing but vairgyam.
No doubt, we have seen the value of vairgyam before; even at the time of ravaam itself, a
person should enjoy sdhana catuaya sampatti, in which vairgyam is included. ravaa
kle va vairgyam apkitham.
But what akarcrya wants to emphasise here is we have to focus our attention on
vairgyam, because it is required throughout the vdnta sdhana. So ravaa kle, manana
kle, ultimately even nidhidhysana kle, one has to enjoy vairgyam. And therefore to
highlight the importance of vairgyam, akarcrya writes six verses from verse No. 372 to
377; dealt with the topic of vairgyam.
And as I said in the last class, we should always remember, vairgyam does not mean hatred
to the world; vairgyam does not even mean indifference to our duty. Vairgyam should not
be misinterpretted as indifferent or as an irresponsible behaviour, especially if a person is
grhastha. Naturally as long as a person has certain duties to perform, in the name of
vairgyam, he should not ignore, what is said by the word vairgyam is, it should not create a
burden in the mind. It should not be the cause of worry in the mind. It should not become an
obsession in the mind. Without worry, without obsession, what you have to do, you do.
And how to get rid of this worry, if we ask; several methods are said: Krishna has given the
answer in the Gt.
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Hand over to the Lord so that the mind is free from obsession caused by either by rga or
obsession caused by worry. And having dealt with the topic of vairgyam, now akarcrya
comes back to the topic of samdhi abhy once again.

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laky brahmai mnasa drhatara sasthpya bhyndriya
svasthn vinivya nicalatanucpkya dhasthitim |
brahmtmaikyamuptya tanmayatay ckhaavrtty:'nia
brahmnandarasa pibtmani mud nyai kimanyairbhram ||378||
Here akarcrya deals with the steps of nidhidhysanam, which includes the immediate
preparations to be taken care of just before meditation; to use the Gt language; antaranga
sdanni. In fact, the best chapter of the Gt, for the topic of samdhi abhy is the sixth
chapter of the Gt. Krishna has comprehensively dealt with samdhi abhy topic there.
And all these verses are elaboration of the sixth chapter only. There we saw what are the
bahiraga sdhan; what are the antaraga sdhan, what is dhyna svarpam and what is
dhyna phalam and what is dhyna prathibanda parihra; five topics we saw.
Here in this verse akarcrya talks about the Antharanga Sdhanni, which means the
immediate preparations to be taken care of just before meditation, which is followed by the
dhyna svarpam, the actual practice of dhynam.
First we will take the second line, word nicalatanu; nicalatanu means May you be seated in
a comfortable place. As Krishna describes, may you chose a quiet and clean place and may
you spread your sanam which is neither too soft not too hard; which is neither too high nor
too low; such an sana you fix up and over the sana may you be seated and there you keep
your body steady. samam kya sr grva krayan acalam sthirah. That samam kya sr
grva, akarcrya translates as nicalatanu; steady body. So physical posture is the first
step of samdhi abhysa.
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Then the next level is the sense organs. So which can easily travel in any direction and
receive stimuli from the external world and hand over to the mind; sense organs do not keep
with themselves; they hand over to the mind and then mind meditates upon an ant running
on the wall. So therefore he says: bhyndriya svasthn vinivya. May you withdraw the
sense organs from the external world and let us remain in the physical body itself. svasthn
means in their own respective glakam. I hope you remember the difference between
indriyam and glakam; indriya is the power of perception belonging to skma arra;
whereas glakam is the corresponding physical part. Sthtra glakam is the visible ear;
sthtra indiryam is the invisible hearing power. Now akarcrya says withdraw the hearing
power from going to the external world and let them remain in sthtra glakam; cakur
glakam, n glakam, which is here called svasthn. He uses the word sva because each
one has got its own respective glakam. So vinivya.
That is the second antaraga sdhana. First antaraga sdhana is steady sitting. Second one
is sensory restraint.
Then what is the next one. dhasthitim upkya. Second line last portion, I am rearranging
for the sake of chronological order. dhasthitim upkya. May you drop worry about or
worrying over your own physical body. The future of the physical body, old age, diseases,
death, security, financial resources, whether the children will help or not, it will go in a chain;
we will think of one, it will take to next one, next one, next one. And from the son, you think
of the daughter-in-law and son is good; or daughter is good but son-in-law is not; and thus
it will go on and on. And therefore ignore the physical body. Let prrabhda take over the
body; to put in akarcrya language in Maneea Pajakam, prrabhdaya amarpittam sva
vap, ityea maneea mama. Hand over the physical body to prrabhda, because as we
grow older, pururta will become weaker. And therefore body will show its symptom.
Therefore stop worrying about the body.
And why akarcrya mentions only the body and not the family? Because, I hope you
remember. When akarcrya writes about samdhi abhysa, he keeps in mind a sanysi
who has left everything and who has got only one agenda in life. What is that? Manana
nidhidhysana jna nia. And Sanysi does not have any other worry; except maintaining
the body. arra ytra. And since he does not have any other worry, he can converge all the
worries into one worry. No worry, therefore, all the worry can be centred on one body
because, who will take of care of me in future, since I have dropped everything. I do not have
bank balance, I do not have family members, I do not have children.
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Therefore akarcrya says first qualification to become a sanysi is you should learn to
drop your physical worry. Without that sanysa can become more terrible than grhastha
srama. And therefore he says, leave the body to the Lord. If grhastha can also practice that,
it is fine. And what about children. Leave the children to God. He will take care better than us.
That is why I said ananys cintyan thma, during every time meditation, start with this, so
that the worry will not be there. Therefore dha sthithi means survival. Physical survival,
upkya means ignore. Let the longevity be decided by the Jthakam; you need not go to
the astrologer to find out. OK. The jthakam decides. Therefore, dhasthitim upkya.
And why does he prescribe that in the seat of meditation, because if that worry is there, I will
think of that and I will not think of the object of meditation. And therefore withdraw the
mind from worry. That is the third antaraga sdana; and at least become a mental sanysi, if
not physical. That is the third stage.
And then comes the actual meditation. So these are the antaranga sdhana; that is what is
actual meditation. laky Brahmani mnasa drhatara sasthpya. Having gone all these
preparation, then direct your mind, focus your mind on Brahman, which is the object of
meditation. Here lakya means dhyyam. So upon the dhyyam brahma, may you fix the
mind that too how, driatara samsthpya; unwaveringly, undistractedly may you fix your
mind.
And then what is the continuation of that meditation? brahmtmaikyamuptya; Third line,
when you fix your mind on Brahman, you should not visualise Brahman as an object, you
should visualise Brahman as the very tma; therefore brahmtmaikyamuptya; taking to the
oneness of tma and Brahman. Seeing the object of meditation as the subject of meditation.
Soham asmi; Soham asmi; Soham bhaavena pjyet. Soham. Very careful if you are writing in
Tamil. It will become , do not write, in Tamil and no difference. And is
often not there. So Mhan if you ask them to say, they will say Mogan; ha becomes ga and
ga becomes ha. Bhagavn if you ask them to say, they will say bhahavn; Mhan becomes
Mokan; bhagavn becomes bhahavn. So sham can end up sokam; it is not sokam, saha
aha bhvena. That is called Brahtmaikyam uptya.
And how do you do that; akhakra vrtty; Brahmt aikyam is invoked through a thought.
It is important. Many people think it is a thoughtless state. Many people mistake it as a
thoughtless state. akarcrya very very clearly mentions that it is not a thoughtless state;
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there is a vrtti. And what type of vrtti. Akhaakra vrtty Brahmtmaikyam. In meditation,
you are not bringing tma and Brahman together. You need not bring tma and Brahman
together, why, they are already one.
Therefore the unity is not your job, because unity is an eternal fact. Our job is invoking that
unity through a thought process. So problem is not unification; our problem is invoking the
fact of the unified status, by a thought. And what thought it is called. Akhaa khra vrtti, I
have been Brahman will be before, I will be Brahman later; but my job here is remembering
that fact; invoking that fact; assimilating that fact and remembrance is a thought; invocation
is through a thought and here the thought is called Akhaa khra.
And why do you call Akhaa khra. Because in this thought, subject object division is not
there; becuase I say saha aha asmi. The object of meditation is the subject of meditation.
The meditated is the meditator. And therefore khnda means division; and here division
between subject and object; akhaa means subject-object division free thought. Through
such a thought, Akhaa khra Brahmt aikyam uptya. Here uptya means what invoking;
bringing to your conscious mind.
So when I ask you your experience about a pilgrimage, that experience or that knowledge is
there dormant in your mind, but when you describe you are bringing to your conscious
mind, what has been there all the time. Similarly, what has been listened to during ravaam,
that knowledge you bring to your conscious mind. You are not acquiring any new
knowledge. You cannot acquire any new knowledge. The acquired knowledge is resurfaced
consciousness and that surfacing process is here Brahmt aikyam uptya.
And then aniam; so you repeat that sham vrtti; aha brahmsmi vrtti and get gradually
sucked into, absorbed into, lost in that thought. tanmayatay. May you become tanmaya.
Normally we become tanmaya in our worries. That we know; you go on thinking, thinking,
and then somebody comes, your hand is on the head, that worry is always there. So we know
samdhi in kavalai, worry; worry-samdhi we know. akarcrya says change the topic.
Samdhi you know; change the topic. Instead of getting absorbed in the family worry, get
absorbed in that fact.
Therefore tanmayatay refers to nirvikalpaka samdhi. And what is the definition, you should
remember. Effortless absorption wherein you do not require the will to retain the thought. If
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you require the will, it is savikalpaka amadhi. If you do not require the samdhi, it is
nirvikalpaka samdhi.
And what is the benefit. In this absorption, what do you enjoy. Brahm nanda rasam piba.
Getting absorbed in this thought is nothing but drinking brahmnanda, because what is the
thought: aha brahma asmi. And what is the nature of Brahman. nand brahmti vijnt.
nandam brahma aha asmi, irrespective of family, physical, financial situations and
therefore Brahmannanda rasam piba. Here piba means may you own up the fact I am
nanda svarpa. Drinking is owning up.
And where do you own up. tmani. In your own mind, may you own up this fact. And he
says, mud, mud means happily. May you happily drink this Brahmnanda, these are two
words; one is mud; another is mudh; fourth . If the word is mud, it means may
you happily drink. If it is mudh, the fourth dh , it should be combined with the next
portion, mudhshnyaihi anyai kim. mudh means unnecessarily; what is the use of
engaging in any other activity. Nothing else is worthwhile in life. Nothing else is worthwhile;
other than
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yastvtmaratirva sydtmatrptaca mnava |
tmanyva ca santuastasya krya na vidyat ||3- 17||
Nothing else in life is worthwhile. Therefore, anyai nyai; nyam means what; empty
activities; hollow pursuits; mokhaa mokha karma, mka jna victas; what is the
use of all those empty, fake, unreal, worthless, hollow activities kim.
And if the word is the mudh is the fourth dha, it should be put here. mudh unnecessarily
what is the benefit of other activities; Mrm; done very very seriously; Intensely;
wholeheartedly; it is all empty.
In some books, kim anyai brahmai is there; that meaning is also OK. bhramah there
means wanderings. So what is the use of knocking about here and there. Sit in one place and
enjoy tma nandha.
Continuing.
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antmacintana tyaktv kamala dukhakraam |

cintaytmnamnandarpa yanmuktikraam ||379||
So these verses are only the elaboration of samdhi abhysa; almost repetition of the same
idea. May you enjoy tma nanada. May you revel in your nature. May you not waste time
unnecessarily worrying about anything, because worry is not going to make any difference at
all. So presented in different languages. All simple verses, you can understand.
antmacintana tyaktv; may you stop worrying about; dwelling over and over again on
antma. antma starts from our own body-mind-complex. Then it extends to the bodies and
minds of friends and relatives. Let anything happen to me; but nothing should happen to
them, that is my worry. extension to the family. From there extension to all the other things.
All of them come under antma only. Please give up this obsession with antma, which is
kasmalam, which is an impure thought from the standpoint of vdantik thinking; vdantik
teaching because it leads to worry only. Because at antma level, nothing is perfect at any
time. There will be always some hole or the other; some problem or the other, some
deficiencies or the other; some threat or the other; some blackmailing or the other, some
unpredictability of the other; antma means kasmalam. Kasmala means what: impurity.
And he himself defines: why it is called impurity. Dukha kraam. It is the cause of mental
disturbance. And therefore to the extent that you can avoid, you avoid, to the extent it is
needed, carefully handle and get out. to the extent it is required, you have it.
And what should I think of. tmanam nanda rpam cintya. Think of the truth; think of the
tma, which is nanda. And even if you want to think of antma, you think of the mithya
nature of antma, rather than superimposing satyatvam. Either do not worry about the
world; or if you want to see, see the mithytva m very clearly. So nandaa rpam tmanam
cintya.
And what is the advantage? Yat mukthikraam. This is the only thought which can give you
relaxation; which will be wipe you into activity. So mukthi kraam; so antma cintnam
banda kraam; tma cintnam mukthi kraam. Therefore antma cintnam be judiciously
done.
Continuing

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a svayajytiraask
vijnak vilasatyajasra |
lakya vidhyainamasadvilakaa-
makhaavrtty:':'tmatay:'nubhvaya ||380||
In the second line, it should be vijnak; in some books it is printed vijna ka; better
reading is vijnak. So if I have to think of the tma, how should I think. The tma
svarpam is described for giving us the line of thinking. The pattern of meditation a
svayajyti; the tma is self-evident consciousness.
Aea ski; it is the witness of the entire drama of life. Therefore if at all you want to think of
the world and life, may you see it as a drama; in which your own mind and body are role
players. Your own ahakra is a va dhri and as long as you keep yourselves aloof and see
the drama as drama, it will not hurt you seriously. You may along with the drama, smile
along with the character and sometime even shed a tear along with the character, but that
shedding the tear is only at the time of watching. Once you come out, it is not going to
cause a scar, maximum you will say that person acted very well.
Similarly vdnta does not say you should not be sentimental, you should not be emotional,
you should not get upset, vdnta does not say that, may you be part of the creation, like
watching a movie, if emotions are there, let them be there; but let not these emotions create
a deep scar and go out of control. I should be able to wipe those emotions as I do while
waking out of the theatre.
And then next your worry is what: something car puncture or something. Similarly continue
with your life; which is governed by prrabdha, let not any instance create any traumatic
experience, deep scar. This is possible only if you say the life as a drama. That is the truth
also. And therefore Aea ski; may you be a watcher, the witness of the drama of life,
And where is that tma located, vijnak vilasati. That is the balcony. So already everyone
has been given a very comfortable chair to be seated and you are seated in your own chair
called vijnamaya ka. And everyone has got one one chair. There is no standing; it is not
required; as many jvtmas are there, so many vijnamaya kas are there. Therefore
vijnamaya k ski rpa vilasati. Vilasati means shines, it is present.
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And when is it drama; is it matinee show or is it night show or is it morning show. Ajasra;
continuously the drama goes from early morning till you go to sleep and the drama is
switched off when you go to sleep and morning again the drama starts.
Therefore may you watch the drama and appreciate the glory of the tma which can give
you varieties of tragedies, comedies, tragicomedies, comey-tragedies; all kind of things, that
tma can project through the power called mya akti. And no tickets, you need not pay all.
all the time you can watch.
And since you keep forgetting this fact, since the drama becomes very serious, once in a
while, you should remind this is a drama, this is a drama, this is a drama; you have to keep
reminding yourselves.
Therefore he says. ynam lakya vidhya. So focussing on this observer once in a while,
because all the time you are focusing on what, drama and we forget the observer. Therefore
once in a while, switch off the drama and then focus your mind on the observer of this
drama, lakya vidhya means focussing. What? Yenam, this tma, aa sknam; aa
sk means sarva sk, sarva skinam lakya vidhya.
And what is the nature of that tma; asad vilakaam; which is different from the observed
asat drama, asat means what; changing drama. It moves all the time, isn't it. Scene after
scene it comes; what is permanent. I am seated permanently; therefore I am sat, the
changeless, and the entire life's drama is changing; therefore I am the changeless upon the
changeless ski, may you focus.
And tma taya anubhvaya. May you think of the ski, the observer as yourselves. Do not
say, there is the ski. Drop that language. Never say that there is the ski. Change your
language. I am the ski. Therefore tma taya anubhvaya; Anubhvaya means what; may
you think. May you entertain the thought. May you think of that ski as yourselves. With the
help of what: akhaavrtty, with the help of akhaa kra vrtti. So this is also important,
which indicates that samdhi abhyis not a thoughtless state, because it is such a big
misconception and I am repeating again and again. Vdantik meditation involves thinking
throughout the meditation. Even in nirvikalpaka samdhi, akhaa khra vrtti continues.
The only difference is; there is no will involved in the perpetuation of that thought.
Continuing.
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tamacchnnay vrtty pratyayntaranyay |
ullkhayanvijnytsvasvarpatay sphuam || 381 ||
And whom should you practice the meditation. He says acchnnay vrtty tam ullkhayan,
may you invoke that tma. May you recollect; may you think of the tma; ullkhanam is a
beautiful word which means invocation. So you invoke that tma with the help of acchnnay
vrtty means unbroken flow of thoughts.
Ajya dhaaraya srothasa amam,

sarala cintnam viralata param.
Like the flow of ghee, any viscous liquid, like thick liquid, when you pour from one vessel to
another, you have a got a continuous flow; similarly. So dhaara rpaya vrtty. Pratyayntara
nyay; without being distracted by any other thought. All definitions of meditation.
Vijtya prathyaya ananthara sajthya prathyaya pravha. In English if you translate this;
the flow of similar thoughts, without being distracted by dissimilar thoughts is meditation.
Flow of similar thought. Similar thought means what; every thought being connected with
tma only. Same thought you need not have. But it should be similar. tma uddha, or
aha uddha. You can change the thought to aha nitya to aha asag. Aha pra;
thoughts are different but they are similar because they all belong to what: all are centred on
tma. Suddenly if you say I am grandfather, that is called vijtya vrtti. Therefore the flow of
similar thoughts to the exclusion of dissimilar thought is dhynam. May you practice that.
And vijnyth. May you meditate. So here vijnyth you should not translate as knowing
the tma. You should always remember, meditation is not for the knowledge of tma.
Meditation can never give any knowledge, including self-knowledge. tma jna is gained
through vdnta ravaam only; because vdnta is the pramam; pramam alone can
give knowledge. Therefore meditation is not for knowledge, but meditation is for
remembering the knowledge gained at the time of ravaam. Therefore here vijnyth
means may you recollect, may you remember, invoking the tma.
And that too, how should you invoke; svarpathaya vijnyth. May you think of the tma as
yourselves. As your very nature. As I said, we start with I am the body; and after initial
vdantik study, we say, I am the body, and I have an tma. Some progress; earlier I am the
body only. We stopped at that. And after some vdantik study, we say I am the body, I have
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an tma. Then our nidhidhysanam is what: reverse this; not I am the body and I have an
tma; but I am the tma; I have a body. This itself is a big thing; there is one more step
further.
There is one more step further. I am the tma; I have no body also. Because bodies being
mithya, its presence is as good as its absence. masthaani na masthaani. I have a dream body
and since dream body is mithya, unreal, I do not have dream body. There is the fourth stage;
we can see that later. At least first three stages itself is a great achievement. And how
should you do that; sphuam. Let it be very clear; without any vagueness, without any doubt,
may you practice this.
|
||||
atrtmatva drhkurvannahadiu satyajan |
udsnatay tu tihtsphuaghadivat ||382||
So if I have to claim tma as myself, whether I like it or not, I have to disclaim the body. I
cannot claim both of them. You cannot keep both. You have to choose. Claiming one
presupposes disclaiming the other and therefore akarcrya says aha dhiu tmatvam
samtyajan, giving up the I-notion in the body; tmatvam you have to read twice. ahadhiu
tmatvam samtyajan. aha here means ahakra, which means vijnaaya ka. And
dhi means manmaya ka, pramaya ka, annamaya ka. Therefore ahadhiu
ku, ahadhiu sarru tmavam tyajan. Give up the abhmna.
And then alone atra tmavam dridikurvan. And may you claim the tmatvam with regard to
atra; atra means this tma which I have been describing. So atra means skini. Chaitanye.
Asage; nirvikhre; nitya uddha buddha muktha svabhve; brahma abhinne; tmani
tmatvam; claim that.
So when you have something greater to claim, why should you the miserable body.
Therefore like the Government building houses for the slum people, and the slum people
rent that house and continue in the slum.
Similarly we are living in the slum called the body and vdnta has build up a wonderful
palace called tmah; and even after that, we love to dwell in the slum. Drop that slum, he
says. Therefore atra tmatvam dridhi kurvan. Re-emphasising; firmly disclaiming the
tmatvam in the body.
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Then what should I do with regard to the body. Am I supposed to destroy it; am I supposed
to throw it away; am I supposed to hate it; he says No No No; thu udsinataya thit; may
you be objective with regard to them.
And what do you mean by objectivity. Neither rga nor dva. Body has to be protected. It
has to do its duties; these things I do. Therefore udsnya apkyathm janakripa naikurya
usrijyathaam; akarcrya said in Sdhana Pajagam. udsnya apkyathm; may you be
indifferent; not in the negative sense; uninvolved may you remain; thu means what; aha
dhiu ku.
Exactly like that; sputa ghtthi vath; or in some book, ghata phtthi vath; either reading is
OK; like any third object in the world, you are indifferent; so many houses are there; so many
people are going; you have neither rga nor dva, you are neutral. Just as you are neutral
with regard to many of these, may you be neutral with regard to your own body. Thit.
If the word is sputa, you have to understand it as: just as you are very clear that the pot is not
you; even though body looks like pot; you know that pot is not ME; in the same way, may
you look at the body-pot as another clay product. Any doubt. Body is also another refined
clay product. Therefore just as you see the pot clearly as an object, may you see your own
kas clearly as an object.
Hari Om.
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124. Verses 383 to 387
|
||||
atrtmatva drhkurvannahadiu satyajan |
udsnatay tu tihtsphuaghadivat ||382||
akarcrya continues with the topic of samdhi abhy which is nothing but training to
shift the I from antma to tma. And because of this training or shifting, the very way I look
at the universe will undergo a change. And this change in perspective is called jvan mukti
and the change that I acquire by this is objectivity is with regard to my own body-mind
complex. And by objectivity I mean whatever be the law of karma, or whatever be the
prrabdha karma, that I accept with regard to the body mind complex. Ultimately, accepting
prrabdha karma is jvan mukti.
And therefore this training shifting of the I is important. Therefore akarcrya says atra
tmatvam dridhikurvan. So the I idea should be placed in the caitanya. I should claim the
caitanya as myself; and ahadhiu tmatvam samtyaja. The I-notion in the four ks,
aha refers to the vijnaaya ka, ahadhi refers to the four kas; or the fifth ka
also we can include, in the entire antma giving up the I-notion, udsinataya tu thit.
Look at the very five kas as part of the antma prapaja.
And an example is given sputa ghatdhivat. Just as we do not have any confusion with
regard to the pot, that I-the-experiencer of the pot, am different from pot is very clear to me,
similarly the I-the-experiencer of the body, am not the body. So reduce the body also to
something similar to a pot. Up to this we saw in the last class.
continuing

|

|| ||
viudda mntakaraa svarp
nivya skiyavabdhamtr |
anai anairnicalatmupnayan
pra svamvnuvilkayttata || 383 ||
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Here akarcrya is giving the methodology of shifting the-I. So from the paja ka,
shifting the-I has to take place gradually only. Because among the five kas, annamaya
ka is the grossest one and nandamaya ka is subtlest one. And tma is subtler than even
nandamaya. And therefore shifting from annamaya to tma directly is impossible, because
we can never travel from the grossest to the subtlest.
And therefore the methodology is annamaya to pramaya to manmaya to vijnmaya to

nandamaya to tma. So since it is to be gradually done, Arundathi darana nyyna, k
chandra nyyna, this has to be gradually done. anai anai uparamt. Lord Krishna tells
the same thing in the sixth chapter of the Gt; anai anai, gradually may you withdraw.
As you shift from grosser to subtler kas, the mind also gets sensitised. And when you
come to nandamaya ka, your experience is total blankness. What is nandamaya ka
after all; that in which all the divisions are resolved. This is what people say, coming to
blankness. And they say we do not know what to do next; we are waiting for tma it never
comes; all problems. They have come up to nandamaya ka or kraa arra level, which
is the subtlest ka, it is not nya avastha or blankness, but it is everything in unmanifest
form.
And to appreciate nandamaya ka, I require a sensitive mind, because it is appreciation of

blankness as a positive entity. Not as nya but as a positive entity; exactly like appreciating
space as an elastic form of matter, you know. What is space. In science, this is the toughest
thought. For some time they thought in one way and they thought that it is blankness or
nyatvam and now they say it is not blankness because space produces matter; then how
can it be blank. So to appreciate space as one of the elements, a positive entity, what kind of
sensitive subtle mind you require. Subtler than the space is tma.
Similarly I come to nandamaya ka blankness which is the subtlest form of matter, from
that I have to the consciousness which is the observer of the so-called blankness. And that
observer tma I do not try to observe, because I try to observe the observer tma, it will not
more be the observer, it will become observed.
And therefore the observer tma is appreciated not in the form of a specific observation,
observer tma is appreciated in the form of Aha Observer Asmi, which is a thought and this
thought is in the form of owning up the observer. It is not a thought objectifying the
observer, but it is a thought which is in the form of owning up the observer. And that is
called technically vrtti vypthi thought, without requiring phala vypthi. It is required for
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owning up, but it is not required for objectifying, because you do not objectify. And
therefore it requires a gradual withdrawal.
Therefore he says viuddam anthakraam, so the sensitised mind, svarupe nivesya, you have
to gradually withdraw into your svarpa; turn towards your svarpa; direct your attention to
your svarpa. How, anai anaii, gradually.
So first pramaya ka tma, anynthara tma prnamya; then anynthara tma

manmaya; then anynthara tma vijnaaya, etc. anai anai niveya. The word
anai should be connected with niveya; gradually you withdraw and turn towards your
svarpam.
What type of svarpam. Avabdha mthre skini svarupe. In the svarpa which is pure
witness consciousness; ever the observer, never the observed; ever the experiencer, never the
experienced.
In that tma, niveya. May you direct or fixing. Fixing the mind upon tma is entertaining the
thought regarding tma. If I ask you to fix your mind upon an object, fixing the mind is not a
physical job of plucking the mind from your head and then fix on that object, not like that.
Fixing means entertaining a thought regarding that object. Similarly the mind should be
fixed on tma, does not mean place the mind over the tma, placing the mind over the tma
means, entertaining the thought which corresponds to tma. tmakhra Vrttiva manasaha
tmani stpanam. And therefore niveya.
And what type of thought you entertain. A thought which is in the form of owning up the
self evident consciousness as myself. I am the self-evident consciousness. In this form, fix
your mind. And in Krishna's language, it is tma samstham mana kritva. And then what do
you do. Nicalatm upnayan. And let the mind remain observed in tma, which means let
the thought connected with tma continue as a flow. So let the tmakhra vrtti continue to
flow in your mind like, taila dhra vat anuvarthathm vrtti pravha. And Nicalatm
upnayan, let not the mind entertain any distractive thoughts.
So tma samstham manakritva na kincidapi cintye. So there Krishna says do not think of
anything. And there what should we understand. Do not think of anything does not mean a
thoughtless state, do not think of anything means do not think of anything other than the
tma svarpam.
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And therefore nicalatm upnayan means antma vrttim tyajan. Give up antma vrtti.
Entertain tmakra vrtti. And what type of tma you should own up. Pram svam va
avalkay. Own up the ski caitanya which is pram. So here the word pram is as a
sample. You can have pra tma, aha asmi thought, or you can change into nithya tma
aha asmi; or you can change into udda tma aha asmi. Buddha tma aha asmi;
muktha tma aha asmi; any feature of tma you can bring to your mind. That is your
choice.
So here pratvam is pointed out, because our fundamental problem is apratvam. Always
we have something missing and therefore akarcrya emphasises the pratvam. And
pram is sweet also; isn't it. Therefore pram and do not say tma is pram; learn to say
aha pra. So svamva. svam means what, the self; I myself.
And this tma anuvilkay; may you perceive such an tma, the word 'perceive' must be
within quotation. Do not imagine the word tma, pra tma standing in front of you; and
you having daranam as in temple, and coming back; do not think like that. So here
anuvilkayt means what; own up the fact. There is nothing to see; there is nothing to
objectify, but something to own up or claim up. Tata, thereafter. Thereafter means after
withdrawal. So this also is based on the well-known Kathpaniad mantra,

1.III.
yacchdvmanas prjastadyacchjjna tmani |
jnamtmani mahati niyacchttadyacchcchnta tmani || 1.III.13||
Based on this alone, Krishna also has presented in the Gt, akarcrya also presents here.
Continuing.

|
||||
dhndriyapraman:'hamdibhi
svjnaklrptairakhilairupdhibhi |
vimuktamtmnamakhaarpa
pra mahkamivvalkayt || 384 ||
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So the same idea is further refined here. tmnam avalkayt. So this is the main sentence.
May you visualise or think of the tma during samdhi abhysa. And what type of tma, an
elaborate description is given. updhibhi vimuktam; that tma which is unconnected to any
of your updhi. So vimuktam means unassociated with. Because withdrawal from antma
involves two fold exercise. Our first problem is: I am the body. This is called ahakra
adhysa, which creates serious problem. After some time, we understand I am not the body,
but we claim the body as something possessed by me. Therefore instead of saying I am the
body, I begin to say I have the body. But even I have the body is a sasra because, when I
say I have the body, I entertain a relationship with the body.
And relationship is called mamakra sabanda. And you should remember, mamakra
sabanda produces as much sasra as ahakra sabanda. So when I have a few
possessions, those possessions also give headache. In fact, possessions give more headache.
And therefore not only I should become different from the body, I should not have even a
relationship with the body as something belonging to me. So therefore the first is called
ahakra adhysa or tdatmya adyaa, the second one is called mamakra adhysa or
sasarga adhysa. So I am not the body and I do not have this body also or this body does
not belong to me. So this is called updhibhi vimuktam; I am free from all types of
relationship with the updhi.
And what type of updhi. Updhi means various instruments or media of transaction. And
what are those instruments or updhi. Dha, indriya pra mana, aha. Dha means
annamaya ka, pra means pramaya ka, mana means manmaya ka, aha
means vijnaaya ka, dhi represents nandamaya ka. And indriya is not a separate
ka, indriya belongs to pramaya and manmaydi ks. So in short, in paja kas. So
may you break your relationship with the paja ks.
So can I keep relationship with at least one? Akhilai updbi. Each ka is a headache. So
akhilai updhibi vimuktham. Have to see yourselves as unconnected with all of them.
And why you should disconnect yourselves from five kas; because, svjna klrptair; born
out of ignorance or mya which means they are mithya of a lesser order of reality. The paja
kas belong to a lesser order of reality; you belong to a higher order of reality, how can you
have sabanda with a lesser order of reality. Just as how can a person belonging to waker's
plane, marry a person belonging to dream. Imagine a parent is not able to find a son-in-law
in the waking state.
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And therefore what did she do; and very much worried; and therefore in dream one son-in-
law came and got married; it would not work. Sabanda requires amaana sattagatva
niyama. This is called two objects belonging to the same order of reality alone can have
relationship and I unfortunately or fortunately cannot have relationship with any blessed
thing in the creation. What is the reason, because everything I experience is of a lower order
of reality. The only one higher order of reality is what is that: I, the experiencer. and that is
why: asagha; asagha, asagha pna pna. Exactly like dream. Every object I
experience in dream is available for experiencing; but available for relationship. I can enjoy
the dream but I can never have relationship with the money in the dream and become a rich
person; children in the dream and become a parent.
Therefore he says vimuktam paya; may you meditate upon yourselves as asaga. So
observing the world, no problem. Saga is the problem. So may you meditate upon the
asaga tma. So you can translate vimukta tma as asaga tma. And how many asaga
tmas are there. Akhaa rpam, which is one divisionless observer.
And what about vara . vara is higher order of reality, or lower order of reality. It all
depends. Do you consider vara as the observer or the observed. You tell me, then I will give
the answer. Therefore the status of vara will depend upon the classification of vara; if
vara comes under an observed being, vara is also a lower order of reality. If vara is
equated to I, the observer, then vara is "also" also within quotes, then vara is
praamrthika.
And therefore akhaa rpa, there is not even jva-vara bhda; there is not even jva-jagat
bhda. vara, jagath everything is of lower order of reality; and I am the satyam.
And therefore only pram. You can understand. Pram, I am full and complete. And what
is the example. And the nearest example of tma is what: mahkaasam iva. Like the all-
pervading space.
I have told you the similarity between tma and ka. Both begin with a; that itself is a
similarity. tma and ka. And more you think of it, you have to open your mouth: aah;
both for tma and ka. What are the similiarities; both are infinite. both are only one;
one ka and one tma; both are formless; both are indivisible; both accommodate
everything; sarva dhra; both are asaga. These are some of the common features; you
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can think of more. Asagatvam, akhaavtvam, pratvam, sarva adhintvam;

nirvakalpatvam; these are the common features.
Then what are the uncommon features? That also we should know. The uncommon features
are tma is ajanyam, it is not subject to origination; whereas ka has a beginning. Tsmat
v tasmt v tmana ka sambhda.
Then ka comes under jaa antma; whereas tma is chetana drk tatvam. So these are the
main differences; but there are so many common features. Therefore the nearest example for
tma is ka; therefore kavat. That is why cidka word is used. Chidambaram word is
to convey that idea is only. Aha cidabara asmi. Iti avalkayt. May you dwell upon this
idea for a length of time.
Continuing
|

||||
ghaakalaakuslascimukhyai
gaganamupdhiatairvimuktamkam |
bhavati na vividha tathaiva uddha
paramahmdivimuktamkamva ||385||
In the previous tma was compared to ka. That ka example he connects in this
verse. And as I said between tma and ka many similarities are there; but one particular
similarity akarcrya emphasises.
What is that? Even though ka is only one undivided whole, because of different
containers, ka seems to have being divided into many. Even though ka is undivided
and one, it has got seeming division. Like the big pot having big space; and small pot having
limited space. In fact, we even use the phrase only limited space is available. The very fact
that you use the expression limited space is available, it appears as though there are limited
spaces and also limitless space.
So this is called seeming division. In Sasrkt it is called aupdhika bhda. Aupdhika

bahutvam. Seeming plurality; seeming limitation, etc. are there for ka, caused by what;
containers.
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Now akarcrya says consciousness also is exactly the same. It is undivided and one but
the consciousness seems to be divided and limited. That is I have got consciousness
pervading my body; the ant has got one dot of consciousness. In fact, we even use the word,
spark of consciousness. Now you see the word spartk, what would be your concept. Here is
one spark, there is another spark and in between there is gaps. Once you use the word of
spark of consciousness, the misconception is complete; because I think that there are so
many sparks of consciousness pervading the creation.
He says the idea is only caused by the container or updhi and here what is the container.
Body is the container.
And therefore he says: gaganam updhi atair vimuktam. The space is really free from all the
containers; free from means unaffected by all the containers. Containers means enclosures.
So not affected by the enclosures satai, updhi satai, thousands and hundreds of
enclosures, like what: ghaa, kalaa, kuula; sci. ghaa and kalaa, both mean pot only; only
difference is size. ghaa means bigger pot; kalaa means smaller pot. kuula means a granary
where the grains are stored; so which is bigger in size, so kalaa has got limited space, small
space; ghaa has still bigger space; kuula, granary has got still bigger space and then sci, a
needle, especially the eye of the needle. How much space is there; a dot of space, for the
thread to enter. it should be there, isn't it.
So thus we have got schi ka, kalasa ka, ghaa ka, kuula ka; four spaces are
there; first one is smallest space, the last one the biggest in the list. Mukhyai means etc.
And even though because of these enclosures, space seems to be many and limited, really
speaking, vimuktam, space is unaffected by these enclosures, an enclosure cannot slice the
space into two. Suppose I take a knife and cut the space. Is it possible to cut; it is not. And
even if you keep a wall, it is not that the space on this side of the wall and the other side of
the wall. Really speaking space is this side and the other side wherever the wall stands, there
itself space is there, because wall is able to stand there, only because of the availability of
space. And therefore, space is unaffected by the enclosures. And therefore ekam; it is
indivisible; non-dual; svagata rahita bda ityartha; it does not have internal divisions.
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So kam bhavathi, in the third line. Vividham na bhavathi. Gaganam is the subject of the
sentence. Gaganam means space. Gaganam kam bhavathi. Gaganam vividham na bhavathi.
Space is never many or pluralistic. This is the explanation of the example.
Now akarcrya comes to the tma. Tatha va. Exactly like space. uddhacaitanya api.
uddha refers to tma caitanya. So the pure tma caitanya also is param; param means
beyond all divisions. Sajtya, vijtya, svagata bhda rahitam. Free from all forms of
divisions.
And aha dhi vimuktam; I am free from all the four kas or containers; or enclosures. So
aha here means vijnamaya ka. Very careful. Aha here means vijnamaya ka; dhi
refers to the other four kas. Vimuktam, I am free from. So free from paja kas means
unaffected by paja kas. I am not divided by the paja kas. That is why I am the
consciousness within the body and I am the consciousness outside the body and I, the
consciousness, am there in the very same place where the body is present. And therefore
how many I_s are there. kam va. I am this non-dual tma.
Continuing
|
||||
brahmdistambaparyant mrmtr updhaya |
tata pra svamtmna paydktman sthitam ||386||
So in the first line mrmtr. In my book, the letter m is not very clear. It should be mtr.
So in the previous verses akarcrya has been talking about advaita daranam, seeing
myself as advaitam by way of negating dvaitam. Now here a question may come that I the
consciousness maybe one only. Previously, I thought that consciousnesses are many, each
one having one one consciousness; this is what I thought; not only I; even great philosophers
like sagya philosophers, even they talk about many consciousnesses.
Now akarcrya has negated that idea; I am non-dual consciousness. So this is called
sajtya bhda nidha. Consciousness is one.
Now the doubt is, even though consciousness is one, I cannot say that I am advaitam
because there are so many enclosures which are the material ones. Just as space maybe one,
but there are so many containers. So even though the content space is one, you cannot talk
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about advaitam because there are two things, one is the content space and there are many
containers. So there is again dvaitam. One consciousness and so many body containers are
there. There is one chetana tatvam; there are many achetana tatvam; so ctana actana
division continues. So again we again in dvaitam. This is called vijtya bhda.
And therefore akarcrya says that these container cannot be counted along with
consciousness. Matter cannot be counted along with consciousness. Even though matter is
experienced. Vdnta accepts the experience of material world or matter; but vdnta says
matter cannot be counted along with consciousness.
What is the reason? akarcrya says: mr updhaya mtr; matter does not have an
independent existence of its own; and therefore it does not have reality. So we do not deny
the experience of matter; we do not deny the utility of matter; but we deny the reality of
matter.
And therefore since matter is mithya, I cannot count a second thing along with real tma.
Just as you do not count your shadow along with yourselves. Just bring two cup coffee; one
for myself and one for my shadow, you do not ask. Shadow is experienceable but not
countable. Your image in the mirror is experienceable but not countable. World is
experienceable but not countable. Therefore seeing the world, I should say I am advaitam.
So dvaita daranna saha aha advaitam iti vadmi. Therefore he says: brahmdi
stambaparyant updhaya; all the bodies beginning with Brahma, the Brahmji's superior
body, well refined container, and stamba means the lowest form of living being, so here
stamba is not the pillar; for pillar the word is stambh, fourth bha p, here it is third bha ,
and it refers to the lowest form of living being, a micro organism. updhaya means arrani;
all the bodies beginning form Brahmji 's body to the smallest jva's body; all of them are
mrmtr; they are only objects of experience; not to be counted, like what; exactly like
dream objects of experience. They are all tangibly experienced during dream.
And they are tangibly useful also during dream. Remember that also. Not only they are
experienced. Dream water is very useful during dream to remove dream thirst. And not only
dream water is useful; dream water alone is useful. Even though waker's water is of a higher
order of reality, waker's water is superior; even the superior waker's water cannot remove
dream thirst. You require what: dream water only.
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Similarly, the world is experienceable and useful. but just as dream water and inspite of its
utility and experinceability is understood as mithya and real. Similarly, the waker's world in
spite of its experinceability and in spite of its utility, we have to see it only as mithya. And
therefore mrmtr; brahma sathyam jagan mithya, aha brahmaiva na para.
tata pra svamtmna payd; so tata means after negating the world as mithya, so
it is better to retain the word mithya as mithya, because if you translate the word would be
confusing. So the world is real from the standpoint of the waker's body. Just as dream world
is real from the standpoint of the dreamer's body; similarly the world is real from the
standpoint of waker's body; but the world is unreal from the standpoint of the tma.
Since standpoint is important, better you do not translate as real or unreal; we use the word
mithya and mithya means what; useful in its place, but from absolute angle, it is mithya only.
So tata mithytva nicaya anantharam; pram svtmnam payet. One should see oneself
as pra; and ektmana sthitham. And remaining as non-dual tma.
Continuing

|

||||
bhrntrn bhti drhitattva
rajjustadvadvivamtmasvarpam ||387||
So in the first line, the last word in mybook, it is tadvivk, but a better reading is yadvivk.
What akarcrya wants to point out here is the essential teachings of vdnta. These
things should be very very clear. After knowledge a mithya vastu continues to be available
for experience. After knowledge, a mithya vastu continues to be available for experience; but
since it is not countable, it is mithya. Nobody calls that mithya vastu by its name; but he
understands the mithya vastu only by the name of satya vastu.
So therefore what I termed world before; after jna the very same world in my vision is
Brahman. So what I termed ornaments before, after knowledge in my vision is nothing but
gold alone. Because I know ornaments does not exist as a substance, because ornament
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does not have substantiality. It has got nma rpa and function; and therefore for
transactional purposes, I use the word bangle, chain, ring, etc. but I know they have got only
a transactional existence; but there is no such substance called bangle, chain.
Similarly, in the vision of wise man, what exists is Brahman, the only substance is Brahman;
everything else is traya va idam nmarpam karma. Brihadaarnyaka beautifully defines the
world as traya va idam nmarpam karma. And after understanding world as non-
substantial, even if he uses those words for transactions, he knows that they have only verbal
existence; not substantial. This he beautifully presents. He says: yad yatra bhrnty kalpita;
whatever is falsely seen upon a substance.
So here world is falsely seen upon the substance called Brahman. So the substance is
Brahman. What is the mistake I commit. I see the substance as the world. So thus world as a
substance is superimposed on Brahman which is really the substance, because of what:
bhrnty, because of confusion; delusion.
So yad kalpita tadvivk. Vivka sati, sati sapthami, after wisdom, the very same world loses
its substantiality, because it is handed over to the substantiality is plucked from the world
and it is handed over to what; Brahman.
Just as after wisdom, the substantiality of the pot is plucked from the pot is plucked and all is
only language, do not imagine that you are going to pluck it and hand over to clay. In my
intellect, it happens. I know that there is no substance called pot. Substantiality belongs to
clay. Just as there are two words; but the substance is only one. Clay is one word, pot is one
word; words are two; but substance is one. So vivk sati, tad tanmtram bhavathi, means
adhistna mtram bhavathi.
Here clay mtram bhavathi. No pot; no jug; no pitcher, etc. Tad tanmtram naiva tasmd
vibhinnam. So there is no world different from Brahman. Just as there is no pot different
from clay; tasmt adhinth vibhinnam kalpita nsti.
And an example is given: bhrntye n sati dra ahi tatvam rajjuhu. So when a person sees
a rope-snake because of bhrnthi, after vivka or discrimination, the snake does not exist; ahi
tatvam va varthat. Ahi tatvam means what; the substance or the inner essence of the snake
alone exists.
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You know when the white ants, sometimes it eats the wooden material. Beauty is superficially
the door will be there; whole inside is taken. Similarly, the ahi, the snake seems to be solid
things; jna is like the white ants; it enters and takes away the essence; what is the
essential stuff; the ahi; ahi means pampu, the snake, the essence is the rope; rope is the
substance; substantial rope is separated and ahi, the snake, loses its substantiality.
Tadvad, in the same way, the entire universe is reduced to non-substantial nma-rpa and I
Brahman alone remains as the substance. I am the substance of the world. This is the
wisdom.
Hari Om
.
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125. Verses 388 to 392

|

||||
bhrntrn bhti drhitattva
rajjustadvadvivamtmasvarpam ||387||
Having highlighted the importance of samdhi abhysa, now akarcrya talks about the
content of meditation, because meditation has been defined here as dwelling upon the
vdantik teaching received during ravaam. I have repeatedly mentioned vdantik
meditation is not thoughtlessness or stilling the mind; vdantik meditation involves
entertainment of vdantik thoughts consistently for a length of time without distraction.
And I also pointed out that any aspect of vdantik teaching can be taken at the time of
nidhidhysanam. akarcrya himself gives some of the main features of vdantik
teaching. In these lines, one can meditate.
And in these verses, the main point that akarcrya wants to highlight is aha satyam
jagat mithya. So I am the only substance of the creation and the entire creation is nothing
but nma rpa itched on me. And if we have got any doubt, we can take the example of
dream. Just as I myself appear as the manifold dream objects, it rises from me, it rests in me
and it resolves into me. Similarly this waking universe also rises from me; 3_Rs; rises, rests
and resolves.
And what is the substantiality of the world. It does not have any substantiality at all. It is
mere nma and rpa and if at all there is any tangibility, it is given by me alone. So what is
normally set as Brahma satyam jagan mithya is here converted as Aha satyam jagan
mithya. Of course this meditation is possible only if I am totally convinced of this teaching.
Aha satyam jagan mithya is not a easy meditation. It should not appear as a joke for you. I
am a useless little creature struggling to find my feet on the ground and how can I say that I
am satyam. If even an iota of doubt comes in the remotest corner of your brain, meditation
will become joke. This meditation is possible only when ravaam and mananam have been
so thorough that I do not have any iota of doubt.
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And akarcrya assumes that we all have that doubtless knowledge. And therefore he
says: Bring to the surface of your mind this conviction which you already have. And "bringing
in to the surface of the mind", is an enjoyable thing, it is about my glory. As we have seen in
kavalli.

aha vrkasya rriv | krti pra virriva | rdhvapavitr vjinva svamrtamasmi | dravia
savarcasam |
And again in Taittariya itself.

ahamannamahamannamahamannam | ahamannod3 ahamannd3 ahamannda.
I am everything. And I do not mind accommodating the mithya world in me, because it will
not cause problems for me. Imagine you accommodate some guest in your house. Just help
that person. And having entered the house, he begins to dictate terms. Then you will
naturally get wild. I allowed you to stay and you are sitting on my head. Naturally you will try
to push him out.
So here as Brahman I have accommodated and I am willing to accommodate the world

because world which is of a lesser order of reality can never affect me at all. So thus not only
I am jagat adhinam, but I am also asaga purua; then the world and events will become
a drama. Sometimes a tragedy drama, sometimes a comedy drama; but either way it is only a
drama. So this is the highest form of vdantik meditation. You can ever think of.
So akarcrya says: yatra bhrnty kalpita tadvivk, tattanmtra naiva

tasmdvibhinnam. So just as the snake is non different from rope, which means it has got
dependent mithya existence and therefore this snake cannot affect the rope, similarly the
snake like universe does not exist separate from the rope like me and this world cannot
touch me at all. So meditate on this and enjoy your glory.
But one thing you should remember. When I say I am accommodating the whole universe,
what is the meaning of the word I. Stla arra or skma arra; which arra. None of
them, very careful. I am just asking you to test you. It is neither stla arra, nor skma
arra, nor kraa arra, these three arras are miserable creation. Thus nobody doubt,
but I the caitanya am the jagath adhinam. Up to this we saw in the last clause.
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Continuing
|
||||
svaya brahm svaya viu svayaindra svaya iva |
svaya vivamida sarva svasmdanyanna kicana ||388||
In the previous verse akarcrya said: there is no world other than me; I alone am
appearing as the world with varieties of nma rpa; that was the topic.
Now in this verse akarcrya points out, that not only the world does not exist separate
from me, that is the self, even the dvaths do not exist, as a second separate entity. Even
though normally in the karma knda, we are used to see the dvats as superior ones whose
blessings we require, and therefore daily we worship, but once we come to the height of
vdnta, it is not the dvats who have to bless us or bless me; we say I am the one who am
lending existence to the very dvats, because if a dvat is, it is because of the existence
and consciousness, which have been lent by me alone. And therefore this vdantik
meditator says: I alone am all the dvats also.
Brahma v ida agra asth tadtmanamva abhdaha Brahmsmi iti, tasmt tat sarva
abhvath, tad yy dvnm prthya udyathat thava tad abhvth, tatha rim tatha
manuynm. Tad tai tat pasyan rin vamadva prathipeth; aha manurabhva thum
suryasca.
In Brihadrayaka, there is a beautiful vkyam. After wisdom Vmadva ri says: I am all the
dvats also. And that aspect akarcrya is brininging Brihadrnyaka 1.4.10. Very
important Manthra. Mahvkya mantra it is.
So here he says: svaya Brahma, svaya means I myself. I myself am Brahmji , the creator,
with a set of nma rpa. And svaya Viu; I myself am Viu also; with another set of
nma rpa I appear as Viu; and svaya Indra. I am Indra dvat also. In Kaivalya also we
have similar mantra.
Sa brahm, sa iva sndra, skshara paramasvart.

Sa va Viu sa pra, saklgni sa chandrama
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The same idea. So Svyam Indra. Svaya iva. And svaya idam viva. I myself am the
entire creation also. In fact, svasmt anyath kaschana nsti. There is nothing which exists
independent of me. And in keeping with this wisdom only, we say:
Gurur brahma gurur viuhu, gurur devo mahesvara, etc. are based on the idea that guru has
discovered his svarpam, which is brahmatvam, viunatvam, ivatvam. This is called
sarvathabhva meditation. I am everything mediation.
Continuing

|

||||
anta svaya cpi bahi svaya ca
svaya purastt svayava pact |
svaya hyvcy svayaapyudcy
tathparitsvayaapyadhastt ||389||
Same topic. I am everything. I am all. So previously I used the word all () in Tamil; this
person, this person. Change that into English; that is Vdnta. I am All. Tamil () all to
English all is Vdnta.
Now here what do you do. Never give the description of Brahman, you apply that description
to yourselves, because I am Brahman and therefore whatever be the glories of Brahman I feel
as my glories comfortably. It is very easy to say Brahman is everything. Very comfortable.
Anybody can say. It is easy is say that God is everything. But what is difficult and what is
wisdom is I should be able to say equally comfortably, I am everything. And therefore
akarcrya applies a mantra occuring in Mundakopiad.
2.II.

adhacrdhva ca prasrta brahmaivda vivamida variham || 2.II.11 ||
That is the description of Brahman that akarcrya applies to myself. So what is the
content of that verse.
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It says svaya antha; svaya bahihi ca. People are asking me my address. How can I give
my address; Anna Nagar, T. Nagar and all. I am inside; I am outside also; simultaneously.
Otherwise you will think that I am inside when I am at home and when I come out I am
outside. No. Simultaneously I am inside and outside. Svaya here means I myself.
Svaya purastht svaya va pacht. I am in front; that is in the eastern side. Generally in
the scriptures, the word front refers to the eastern side because, in the Karma knda
ritualistic section, most of the rituals are done sitting, facing the east; generally; and
therefore, front becomes the East. Therefore purastht in the eastern side.
Then pacht will be what, if the front is east; western side I am. Svaya hi avcyam. Avchi
means southern side; dakitha cha; along with Mundaka mantra; brahma purstht;
brahma pacht, dakithaha cha uttara. Dakitha here avchym; for Sasrkt
students; khrantha stri liga avchi abda; sapthami eka vachanam, it goes along with
directions. Sasrkt direction is feminine direction. Therefore avchyam dhii aha asmi. dhii
understood.
Then svaya api udchym. Means what; we have covered three directions. So parisesha
nyayena, udichi means northern side. So udchym api svaya api I alone. What about top
and bottom. Tatah paristht. I am above all; svaya api adhastht; I am below also. In short, I
am everywhere, I am everything.
continuing

|

||||
taragaphnabhramabudbuddi
sarva svarpa jala yath tath |
cidva dhdyahaantamtat
sarva cidvaikarasa viudda m ||390||
So the same idea continues. Here akarcrya gives an example to clarify this. Imagine that
a wave or bubble in the ocean is capable of thinking. Give temporary life to wave or bubble
and imagine waves assumes itself to be a wave; and naturally it will say I am a wave, located
here, and different from ocean; bubble etc.
1507
But imagine the very wave has understood that I am nothing but water; then the waves loses
its location, I am everywhere in the ocean; not only I am everywhere, I am every thing also. I
myself the water appear as wave, I myself appear as bubble. In fact, even the Lord of
everything, the ocean, even the ocean does not exist separate from me. Who says: wave. So
what a courage wave should have to say that Ocean does not exist separate from me. So
when the wave says, ocean does not exist separate from me, how do you understand the
statement. If you superficially look, it is the arrogance of the wave to say that there is no
ocean. Should be the statement given by ocean. How can the wave say that there is no
ocean different from me? But the statement can be true, if it is understood properly. When
the wave knows that I am water, even ocean is mithya, nma rpa only, there is no such
thing called ocean other than water.
Therefore akarcrya says if a miserable wave can make such a statement, similarly the
so-called miserable jva can shift the I from the nma rpa to caitanya and say I am
everything. This is neither arrogance nor delusion, nor sacrilege; it is wisdom. There are so
many bhakthi schools of thought; bhakthi schools of thought means, various systems of
philosophy, which gives importance to bhakthi. All those schools of philosophy says: That
advaitin is making a sacrilegious statement, because he says: there is no vara separate from
me. And he even goes to the extent of saying, vara himself has got satta and spurthi, from
me, the caitanya. And why he says like that: because he takes the superficial personality of
the individual, then the statement appears sacrilegious; but when it is understand, it is the
height of wisdom.
And that is what is beautifully given here. He says: taraga phna bhrama budbuddi, this is
the example part. Taraga means a wave. phnam means foam; nurai, it is called phnam;
that is why in Sasrkt they call a soap phnakam. Now there is a group of people who want
to make Sasrkt the spoken language. The problem is you should have words. During
Kalidaa's time, there was no soap or shampoo. So you would find in akarcrya
bhshyam, words for all these things. There only adhysam, brahma and tma will only be
there. But if you want to converse, you need words for regular. Therefore they have stated
coining words for every ordinary thing. And for soap, Sasrkt word they have coined is
phnam. Why it is called: that which produces foam or froth; phnam janayathi iti
phnakam. Beautiful word. Therefore phna. Here it is not soap. Phnakam is soap. Phnam
here is froth.
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Then Bramah; bramah means whirlpool; whirlpool. So here also it should be very careful.
The word bramah has different meanings in different contexts; when you have confusion
also it is called bramah; and a whirlpool in a river; whirlpool in tamil, churzal. That whirlpool
etc is called bramah. So how can confusion and whirlpool both be called by one word
bramah? because in confusion also, you have chakkar. Hindi Chakkar. So therefore bramah
means going round and round; therefore whirlpool.
Then budbud; budbud means a bubble. onamentopia; onamentopia word;

onamentopia have you heard. A word which is based on the very nature of the object is
called onamentopia in English. So when you use the word whisper; you say whis whis, etc. So
there the very sound of the whisper is the base for coining of the word whisper. Any word;
humming; it is an onamentopic word, because the sound it makes is what: humm; therefore
the word itself is called humm. Similarly the word budbudam means what: the sound it
makes you know. Therefore it is called budbud.
So taraga, phna, bramah, bhubuda, dhi, etc. etc. can be river, well, etc. All of them
svarpa jalam. All these are essentially water only. That means they do not exist separate
from water. That means they are mithya; that is the essence of it. They are mithya only. Tatha,
in the same way: cidva that; one caitanya alone is in the form of jvas; one caitanya
alone is in the jagat; one caitanya alone is in the form of dvats also. And not only at the
macro level, in the micro individual level also, caitanya alone appears as all the kas also.
Dhdhi aha antham. Dha means annamaya ka; aha you have to carefully note. In
this context, aha means vijnaaya ka. Ahakra. So dhdhi ahamantam means
from annamaya ka to vijnmaya ka. that; all these. Sarva cidva. Everything is chit
only.
And in short, in the creation, eka rasam viudda m chidva sarva. So the third line is talking
about the micro world. Fourth line is talking about the macro world. Sarva means samaatha
prapaja api. Not only the four kas at the vyati level, but the whole universe at the
samati level, sarva api, viuddam eka rasam ekam cidva. These are all uddha caitanya
only. And chit means what I myself. In meditation, you have to replace the word chit with
aha. Therefore I am everything. So this is I am all meditation; sarvtma bhva dhynam,
which requires lot of conviction.
continuing.

|
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||||
sadvda sarva jagadavagata vmanasay
sat:'nyannstyva prakrtiparasmni sthitavata |
prthak ki mrtsny kalaaghaakumbhdyavagata
vadatya bhrntastvamahmiti mymadiray ||391||
So in all these verses, akarcrya is not introducing any new topic, because all the
essential features of vdnta have been already taught. akarcrya wants to only
selectively choose some of the important topics which have to be brought to the surface of
the mind at the time of nidhidhysanam. Therefore this is only helping the recollection; no
new idea is contained in all these verses. And that is why I am not elaborating also too
much; because these ideas we have discussed before.
He says: sarva jagath idam sadva; So the whole creation is nothing but sad brahma; and
moment he uses the word Sat, we should remember, the entire sixth chapter of Chndgya
Upaiad which begins with sadva sowmya idam agra asth. So there Brahman is called by
the name sad. That he reminds us, idam sarva jagath tadva. vmanasay avagata,
which is known with the help of vk and manas. So which is objectified or known,
comprehended with the help of vk and mana. So this is a peculiar adjective, which can be
taken as an adjective for the world also, it can be taken as an adjective for Brahman also;
both ways you can interpret. It is nice interpretation. So I will give you both.
So first we will take the world, which is comprehended by vk and mana. Because the world
is known through mind, we perceive the world with the help of sense organs. And not only
that, the world is describable through words also. So vg manasa viaya. So vg
manasayh should be converted into thritiya vibhakthi. vaang manasbhyam avagata.
That which is comprehended by words and mind. That is true.
And here only you have to understand, the vaak and mind, as ordinary speech and ordinary
mind. So the world is comprehended with the help of ordinary speech and ordinary mind.
Now the same expression can be taken as an adjective to Brahman also. This world which is
comprehended through ordinary speech and ordinary mind is nothing but Brahman, which is
comprehended through mind and speech. Not ordinary speech and ordinary mind, through
extra ordinary speech and extra ordinary mind. OK. What do you mean by extraordinary
speech. Extra ordinary speech means guru-stra vkyam. That is not ordinarily available in
physics book and chemistry books; therefore the word vaak means stra vkyam and guru
1510
vkyam. Guru stra upadea. And with the help of this extra ordinary speech, coming from
stra and guru, and also comprehended through extra ordinary mind, and what is
extraordinary mind. Sdhana Catuaya Sampannam mana. Dryatetu agraya buddhya
skmaya skma darhibhi.
Therefore you can say world is comprehended by mind and speech. You can also say
Brahman is comprehended through mind and speech, with a slight difference. World is
comprehended through ordinary speech and mind; Brahman is comprehended by extra
ordinary speech and mind.
And therefore the commentator; I told you that there is a Sasrkt commentary for this
Vivkacmai, written by one of the akarcrys. Therefore he says vg manasayh
avagata jagath, vg manasayh avagata Brahmaiva bhavathi.
This is only an interesting expression but the essential point to be remembered is what:
World is nothing but Brahman.
And that means what: sata anyath nyva. There is nothing other than sadbrahma. There
is no jva separate from Brahma; there is no jagath separate from Brahma, there is not even
vara separate from Brahma. Anyath nsti va; emphasis.
And what type of Brahman it is. prakrtiparasmni sthitavata sata. So this is the explanation
of Brahman. prakrti parasma means the ultimate material cause. Para seems means the
ultimate limit. Pinnacle; the apex is called para sma. And prakrti means upadhna kraam,
material cause. So prakrti para smameans, the ultimate material cause. Brahman is said to
be the ultimate material cause.
Why do you use the word ultimate material cause. Because you have got the other non-
ultimate material causes are there. I hope you do not forget the fundamentals: what is
material cause, do not ask. I have to take second sanysa! So when you talk about an
ordinary desk, desk itself has got the material cause, which is the wood. But wood itself has
got its material cause; that is the tree; tree itself has got its material cause, that is the earth.
Therefore all these are material causes, not the ultimate material cause, because earth itself
has got its cause; what is that; stra wise, it is jalam. Jalam is the material cause alright, but
not the ultimate because, jalam has got agni. Therefore, ultimate material cause is defined as:
that material cause which is never an effect, which does not have another material cause. So
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in short, causeless cause is called ultimate material cause. Kraa rahitha kraam, otherwise
called moola kraam, which was discussed in Mundaka upaiad, Yasmin Vijte sarva
idam vijnaatham bhavathi. We call it moola kraam or kraa rahitha kraam or in this
slka, the ultimate cause is called prakrti parasmni sthitavata Brahma. sthitavata means
remaining. Remaining at the top of the material cause list.
And it is pajami vibhakthi. Sthithavat abdha. Sakrantha, napumsaka liga, sthithavat

sabdha; pajami eka vachanam. It is adjective to sathaha. And the word sathaha is also
pajami vibhakthi; sakrantha napumsaka ligaa, pajami ekavachanam, because it is
followed by anyath. Whenever the word anyath comes, that nearby word should be pajami
vibhakthi. This is for grammar students. Others can be blissfully ignorant; do not worry at all.
So there is nothing beyond Brahman.
And why does akarcrya mention this here. Remember, he will not make any casual
statements. Whatever he says it must have some thing, some significance, somewhere. We
have to think. akarcrya says Brahman is the ultimate cause, because he wants us to
remember the law.
A very important law; what is that law. No effect exists separate from the cause. No
ornaments exists separate from gold. No furniture exists separate from wood. So if Brahman
is the ultimate cause and everything including space and time has come from Brahman.
Brahman being the ultimate material cause, we can be convinced that there has been no
world, separate from Brahman. Therefore, these kinds of adjective is called htu garbha
vianam. So prakrti parasmni sthitavatah, is the htu garbha viaam for tata.
And he himself gives the example to support that. mrtsny prthak kalaa ghaa kumbhdi
avagata ki Can you ever experience pot, etc. separate from clay. It is not a question. Can
you ever experience pot, etc. separate from clay. mrtsna means clay. mrtva mrtsna. Why
cant he use the word mrt. because the metre will not; it is a simple reason;
mrtna; and kalaa ghaa kumbh; all these words indicate pots of different sizes. So
kalaa is a small pot, kumba is a medium pot, ghaa is a bigger pot. In English you can say;
jug, jar, pitcher; all are different products of earthen wares. So kumbhdhi is two separate
words; kumb adhi prthak avagadam; prthak what separate from clay, avagadam kim, can
you ever comprehend like that. It is not a question, answer is contained in that. Can you ever
know pot separate from clay? The answer is you can never know.
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And then how come people are seeing duality. When there is only one clay. How come
there are many substances; pot one substance, jug one substance; even though substance is
only one: clay. Why people see plurality. akarcrya says: because of lot of clay in the
head!! akarcrya did not say that: I only said that: It is because of the confusion in the
mind; therefore people give such answers.
He says: bhrnta vadathi; a confused person, in Malayalam they say: Brnthan; bhrnta
vadathi. How he is bhrnta; not because he has taken liquor, Braandy, etc. you know.
Brandy has also come from bhrnta only. Bhrnthihi va vidythe. And what kind of brnthi
he has taken. Mya mathiraya. Every body drunk with the brndy called Mya.
Mya mathira means liquor. Mathir; in Sasrkt, Liquor. The liquor in the form of mya, has
made every body bhrnta, drunk, these is drunk people.
akarcrya says in another work, the whole earth is a mental hospital. Brnthlay bada
jan viharanti. World is brnthlaya, why everybody drunk, with what; mya mathiraya.
And what does he say: a tvam aha. Three words in quotation. a, next word, tvam,
next word, aha. a means what: this person. tvam means you. Aha means I. In English
grammar, third person, second person, first person. Thus plurality in the form of third person,
second person and first person. In short, divisions are uttered or seen by the deluded person.
And in vdantik meditation, I knock of tvam, aha and a. And here the word aha which
is mentioned is ahakra rpa aha. The small-I is talked about here; which is different from
tvam and a.
And you have to own up the bigger-I aha; which does not have any division. So aha itself
two; one is ahakra which involves division; this is called small-I; in English it is crooked-I;
small i is crooked, isn't it. And there is another vdantik aha, lakyrtha aha, which does
not have the division of first person, second person or third person. In meditation you knock
of this small-I and see the big-I. This is division free.
And here also in first line, sadva idam he said. In meditation, this sat must be translated as
aha. Therefore I alone am everything; there is nothing other than me; because I am the
ultimate material cause. Brahman is the ultimate material cause was said in Meditation. In
Meditation, I am the ultimate material cause.
1513
continuing
|
||||
kriyamabhihra yatra nnyaditi ruti |
bravti dvaitarhitya mithydhysanivrttay ||392||
So akarcrya feels that he must give ruti support for all these important ideas that he is
mentioning. Otherwise it will be taken as an arrogance and philosophy created by
akarcrya, it would be misunderstood.
Therefore akarcrya says I am everything is not an arrogant statement of an illiterate

person; but this is the teaching of the Upaiad. Therefore upaiad will not teach you
something which is the cause for arrogance or worry. And therefore only you need not feel
bad also to say: I am God. I am everything; we need not have any complex at all, because
when I am saying this, I am concurring with what? ruti itself.
And in the ruti, ruti means the upaiads, there are hundreds of such statements; I told
you: aha vrikasya rriva is one statement; and another, is aha annam, aha annda; the
second example. Mai va is sakalam jtham, is another example. In fact, you can go home
and read the upaiads and find that there are hundreds of such examples. Here he gives
one example from Chandgya upaiad. Bhma vidy. 7th Chapter. There is a very
important statement. Yathra nnyat payathi nnyat srnthi, nnyath vijnathi, saha bhma.
So there Brahman is named Bhma. That is why in that chapter, 7th chapter of Chndgya
upaiad, the teaching is called Bhma vidy. And in that chapter, the most important
statement is this. And there is the previous chapter, 6th chapter, which is also equally
important. In that chapter, Brahman is known by the name Sat. So in the previous slka he
used the word Sat. So what you have to appreciate is: whatever akarcrya writes he has
got some upaiad or the other in mind.
The previous slka what was in his mind. Sadva ida. 6th chapter of Chndgya, where
Brahman is called Sat and therefore the teaching is called Sat vidy, in the 6th chapter.
Bhma vidy is 7th chapter. And in the 6th chapter the most important statement is: Tat
Tvam Asi. Yaitadtmyam idagum sarva tat sathyam sa tma tatvam asi svtakt. In the
7th chapter, the important statement is given here. Yathra nnyat payathi nnyat srnthi,
nnyath vijnathi, saha bhma.
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So Brahman is that in which one does not see any object at all. Brahman is that subject in
which one does not see any object at all. In the form of nnyat payathi, an object of the
eyes; nnyat srnthi; an object of the ears; nnyath vijnathi, an object of the mind.
So Brahman is that in which a person does not see any object of any sense organ or mind.
The upaiad could have easily said, one does not see any object. But the upaiad wants to
emphasise. Therefore one does not see the object of eyes; one does hear the object of the
ears; objective of nose, objective of tongue; this is called kriy samabrihra. kriy
samabrihra means what; different forms of verb are mentioned here.
In what form; na payathi na srnthi, na vijnathi. Repeating different form of verbs instead
of combining all of them and saying that there is no object; but it repeats; purpose of
repetition, it is to emphasise. Ithi ruti vadathi. So Brahman is that in which one does not
see any object. Incidentally, the statement has created a misconception, we should be very
careful. Brahman is that in which no object is seen. It is said here. Therefore some people
conclude, in nirvikalpaka samdhi alone, Brahman is there; because Brahman is defined as
what; that in which no object is seen. In samdhi alone, one does not see any object. And
therefore people interpret Brahman obtains in nirvilkalpa samdhi.
So if Brahman is obtained only in nirvikalpaka samdhi, that Brahman will be time bomb.
Therefore remember Brahman is that in which no object is seen really. In Jgrath avastha,
Brahman is that entity and whatever I see is not satyam; that is Brahman. iti ruti vadathi.
And by this statement what is revealed. Dvaitha rhithyam bravthi. By such important ruti
statement, the absence of duality is revealed. So dvaita rhithyam is the absence of duality is
braviti. rutihi is the subject. bravty; ruti dvaita rhithyam bravti.
For what purpose, mithydhysa nivruthaye. So for the sake of elimination of the mithya
from prapan; for the sake of negation of mithya prapaja. And what do you mean by
negation of mithya prapaja. Not the negation of the perception. Let the perception
continue. Negation of the reality that I have intellectually attributed. Therefore I have to
change by way of thinking. Continue the perception of world. You cannot stop the
perception. But the reality that you have attributed; that is to be negated. Then allow the
world convert the tiger into a paper tiger.
1515
Hari Om.
1516
126. Verses 393 to 395
|
||||
kriyamabhihra yatra nnyaditi ruti |
bravti dvaitarhitya mithydhysanivrttay ||392||
Nidhidhysanam is a process in which we bring to our mind certain important teachings of

the vdnta; and we ourselves can choose any aspect of vdnta which is particularly
relevant to us, depending upon our personality and depending upon our specific vipartha
bhvana problem any aspect we can take up.
But akarcrya to assist us is taking some aspects of vdantik teaching, which we have to
revive in the mind. And in that, the highest form of meditation that we can think of is: I am
everything. The most difficult but it is the ultimate truth. It is ultimate truth if the meaning of
the word I is very clear to me. If the word I refers to any one of the arras, it is not true. It is
a false meditation. If the word I refer to even cidbhsa, it is a false meditation. If I can ignore
arra and abhsa, and I can place my I in the chit, the original caitanya, and meaning
that as I, if I say I AM EVERYTHING, it is perfect truth; it is the ultimate truth and this is the
essence of vdantik teaching. And this form of meditation is sarvtma bhvaha. And what
this bhvana means is: I alone am appearing as everything by assuming different nma rpa.
And therefore what we know as the world is nothing but name and form. I am the substance
behind all the names and forms.
And since I am the substance, all the names and forms are mithya alone. And therefore,
divisions are mithya, non-division alone is sathyam. This is sarvtma bhva meditation.
Having pointed out that in verse No.391, akarcrya wants to show that this form of
meditation is not akarcrya's view of philosophy; this form of meditation is based on
valid vdantik teaching. And therefore he refers to the well-known chndgya vkyam:
yathra nnya payati; nnyat srnti; nnyath vijnti, sa bhma.
Brahman is that in triputi in the form of drasta, daranam, dryam; vijntha, vijna,
vijnyam; these triputi is are not there; that is Brahman. So thus the meditation is vdantik
meditation only, it is not individual speculation, it is not a form of brain washing, it is not a
form of conditioning, but it is a valid wisdom based on the highest ruti pramam. Up to
this we saw, in the last class.
1517
continuing
||||
kavannirmalanirvikalpa
nismanispandananirvikram |
antarbahinyamananyamadvaya
svaya para brahma kimasti bdhyam ||393||
Based on this ruti statement, Brahman is the only stuff of this creation; and that Brahman
fortunately happens to be I myself. And therefore akarcrya says svaya param brahma.
That param brahma which is called bhma in the 7th chapter of Chndgya, which is called
sat in the 6th chapter of Chndgya, that Sat bhma is svaya. Svaya means what: I
myself.
And what is the nature of that Brahman. First three lines gives the description of that
Brahman. kavat; the nearest example for that Brahman is ka; because ka and
Brahman has got so many features in common.
And what are those features, nirmalam; you can understand, nirmalam means what:
uddham, free from impurity, space is ever pure, unsullied and unsulliable and similarly
consciousness is unsullied and unsulliable. So each feature here given is common to k
also, caitanya also. A beautiful slka to remember, to common features between space
and Brahman. In stra common features are called sdharmya. Sdharmyam is called
common feature, more the sdharmya better the example is. If you have to give an
example, between the example and the original, minimum there must be one common
feature. Like saying that he is the pillar of organisation. When you say that what is the
minimum common feature: support. So without the pillar, the building falls; without that
person, the organisation collapses. That is the only one feature. In all other respect, he is not
round like pillar, he is not inert like pillar, he is not stationery like pillar. So an example should
have one sdharmya minimum, but more the sdharmya are better the example is. In
English, a good example is called a germane example. ka is the best example because the
sdharmyas between k and Brahman are so many. Some of the sdharmyas are
mentioned here.
So first one is nirmalam, uddham. Second one is nirvikalpam. You can understand. Space is
indivisible. With a knife you cannot cut space and make a big chunk. In the home there is not
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enough space. lot of sofa sets, etc. no space to walk. While going in the train, lot of space,
can we cut from there, and put it in our house; not possible. So nirvikalpam, akhaa
ityartha.
The next sdharmya is nisma. Sma means what: boundary or limits. or extremity. And
nissma means what: boundaryless; boundless, which means all-pervading. So the boundary
of a country is called sma. so sma.
And nispandana means what: vibration or motion; nispandana means motionless,

vibrationless.
So we should be very careful. Consciousness does not have any vibration at all, because in
some context, in the scriptures themselves, it is said that the whole world is nothing but
vibration of consciousness. This expression is used: caitanya spandanam va jagath.
Especially in mnukya krika, this example is used. But we should be very careful; there is no
question of vibration in consciousness, because vibration is possible only for a finite limited
thing. Just as the limitless space can never have vibration, limitless consciousness never has
vibration, and if at all we talk of caitanyna spandanam, we should always add an adjective:
mithya spandanam, as though vibration.
And many people have missed this subtle difference and they have taken the vibration
seriously and in fact philosophies have been formed based on this spandanam. There is a
work called spanda krika itself. They formed a philosophy with this point of spandanam
itself, forgetting the fact that no spandanam is possible. How do you know, because this line
nispandanam.
Then nirvikra. This is a beautiful slka worth remembering, because akbrahma; what
are the comparisons. All we get in one slka . Nirvikra, you can understand. Free from
modifications. You cannot talk of ageing space; you cannot talk about decaying space.
Therefore nirvikhaaram, changeless modification less.
Then antar bahi shoonyam. Which is free from outside and inside. You cannot talk about
outside space because the very concept of outside is a concept which can happen within
space alone. Outside the hall is possible; outside the country is possible, because country is
limited. But outside the space is not possible, because if there is an outside, that must be
what; a space again. And since outside is not possible, you cannot talk about inside also,
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because inside is a concept as related to which can be conceived of, as opposed to outside. If
outside space is not possible, inside also you cannot talk about. Therefore it is inside-outside
free. So antarbahi nyam. Similarly Brahman does not have inside or outside. So antharbahi
shoonyam.
Then ananyam. Ananyam means without a second thing. So without a second thing; so
without a second space. So this saadharmya will not perfectly fit in with space. You cannot
say that there is nothing other than space. Other than space, things are there. Or we can give
this explanation. OK; we can give this explanation, we will see.
Now we cannot say there is nothing other than space from one angle. How? You remember
Taittariya; Tasmt dva thasmt ka sambhtha; ka is born first out of Brahman. Then
thereafter, akaat ka, vyor agni, etc. So that means what: ka is the cause of
everything that has come later. ka, agni, pah, prtvi, all the elements as well as all the
elements. Therefore we can say ka is the kraam of the entire creation, which is existing
in ka. Since ka is kraam, and jaagath is kryam, we can say there is no jagath, the
kryam, separate from ka, the kraam. Therefore ananyam.
And similarly we can say Brahman is also ananyam because Brahman is cause of everything
including; including what: ka. So therefore both are ananyam. So without a second
thing.
Then advaya. Avadyam means that it is the consequence of ananyam. Because there is no
second thing, it is advyam or non-dual. How many spaces can be there. So thus, in all these
aspects Brahman is kavath. Space like. That is why often consciousness is referred to as
cidka; cidambaram etc. There in the Cidambara; place itself is called Cidambara; the
lord is called cidambara. Here the Lord is worshipped as Consciousness which is similar to
aka. Aka ligam. And according to Shiva devotees, Cidambara is the centre of the
entire universe. Vainavs say that it is Sriraga, OK!
So in this context, Cidambara is the heart of the universe. Whether the Cidambara, the
local space is heart or not, cidambara tma Brahman is the heart of the universe.
Vdantically it is true; that has been symbolised religiously also. So do not stop with
glorifying Brahman. akarcrya says Svaya. That Brahman, I am. This is the meditation.
1520
And this being so, bodhyam kim asthi; what else is there to be known in my life. Vijtva
nha bhyanyath jtvyam avaiyat; yasmin vijt sarva vijtam bhavathi. So what else
is there to be known. That means what: nothing else is there to be known. This is the
ultimate knowledge. And may you meditate. That is to be supplied. May you meditate upon
this fact.
Continuing

|

||||
vaktavya kimu vidyt:'tra bahudh brahmaiva jva svaya
brahmaitajjagadtata nu sakala brahmdvitya ruti |
brahmaivhamiti prabuddhamataya satyaktabhy sphua
brahmbhya vasanti santatacidnandtmanaitaddhruvam ||394||
akarcrya says I have exhausted everything that I have to say. I do not have much to say
at all. This is the essence of my teaching, which is of course borrowed from the ruti. My only
request or commandment is may you soak in this syrup of wisdom like rasagula; may you
soak yourselves in this wisdom, because this is what is done by all the great cryas of yore.
All the past cryas have enjoyed themselves, revelled themselves in this teaching; may you
also do that.
Therefore he says: atra bahuda vaktavyam kim. What is there more to say in this regard. So
what is there more to say in this regard with regard to teaching; the essence is the following.
What is the essence: jva svaya Brahmaiva. So the jva that means You the listener are
none other than Brahman; understand it; accept it; assimilate it; enjoy this fact and I am
telling this not for any benefit of mine; I am not getting a naya paise; out of sheer
compassion I am sharing with you. akarcrya says jva svaya brahmaiva. Every jva is
none other than Brahman. Not only every jva is Brahman, the entire jagat is also Brahman.
So cara prapaja as well as achala prapaja Chetana prapaja as well as actana
prapaja; the experiencer as well the experienced; everything. So jagad and what type of
jagad; tata jagad. This vast universe. Extensive universe. tata means what: extensive
vyptham. Tan dthu; to pervade; tatham means pervaded. This vast and extensive universe
which is inert is nothing but consciousness, which is the most difficultiest idea to swallow.
Because how can this inert matter be consciousness. It is mind blogging but that is the fact.
When the scientists say that the whole creation is nothing but invisible energy in motion, we
are not able to swallow initially. It requires so many years of repeated listening. Why, even
1521
the first scientist said that the Sun is not going round the earth; but the earth is going round
the Sun, nobody was willing to buy this idea. It is such a gross fact. Now the science is
advanced to that extent. That fact is grossest fact is most of the people did not accept and
those scientists were even persecuted. And then it has become now everyday truth.
Similarly when the scientists say that the tangible matter is nothing but vibration of
intangible energy; it is a wonder, how the intangible energy in motion appear as tangible
matter. But if you dwell in such science for sufficiently long time, it will gradually begin to sit
in your brain; and you will become comfortable. And that is why to study science is little bit
useful. And once you have accepted the fact, that the tangible matter is the intangible
formless energy, we are ready for vdnta; to go to the next stage; that the world is not even
intangible energy but it is intangible formless consciousness. Therefore it is very difficult but
that is unfortunately or fortunately the fact. Therefore tata jagad caitanya Brahmaiva.
Sakalam also goes with jagath. Sakalam tata jagad; the entire vast universe is Brahman.
And therefore Brahma advityam; therefore Brahman is secondless; without a second thing.
So the previous idea is the reason for that. Why Brahman is without a second thing. Because
jva is also Brahman, jagad is also Brahman, there is no jva separate from Brahman, there is
no jagad separate from Brahman and there is no vara also separate from Brahman and
therefore sarva Brahma maya jagad. Therefore it is adviteeyam. Brahmaivdam viva
idam variam, we saw in Mundaka upaiad. So Bramaiva advityam. iti ruti. So iti
understand. Thus reveals the scriptures. Ithi ruti vadathi.
Where it is said. You ask where it is said and I have to ask where it is not said. As I said
Mundaka itself Brahmaiva idam amrutham purstht etc. and in the Bhagavad Gt there is a
well known verse which we are using in a wrong context. Brahmrpaam Brahmahvi;
wrong context I say because, we are hungry, before eating we say. So we have got only food
cintanam. Brahmparam is kadapida. Brahmparam is the highest teaching of vdnta.
Therefore rutihi smrtihi ca vadati. Brahman alone is everything.
And then akarcrya says: Do not stop with saying Brahman is everything, Brahman is
everything; Brahaiva aha. So learn to say that Brahman I AM. I should be able to say that
boldly and if I can say that boldly, it indicates I have got clarity in my knowledge; I have got
conviction in my understanding. If anybody says: Svmiji I can say God is everything
comfortably, I am not that comfortable, something is itching, I am not comfortable in saying:
I am everything, that means knowledge is not ripe. I do not say that we should not say: God
1522
is everything. I should be comfortable with both statements. Therefore akarcrya is not

going to leave you without making you say that. He wants to bring that out of your mouth.
Therefore he says: utter that. Brahmaiva aha. I am Brahman. Iti prabuddhamataya; thus
declare or understand, prabuddhamataya means wise people; people of awakened intellect;
enlightened intellect; prabhuddha mathi yaha te, prabuddhamataya; those whose
intellect has woken up. Woken up from where; uttistatha, jgratha, prpya varn nibdatha.
Those intellects which have woken up from this dream of vyavahrika universe; so those
people Brahmaiva aha iti vadanthi. They know and declare I am Brahman. And they declare
I am Brahman they are very clear that the word I does not refer to stla arra; sukma
arra, kraa sarram; or even cidbhasam. Therefore all these four, they have rejected as
mithya; they do not identify with them. Therefore satyaktabhy; satyaktabhy means
samtyakta aantma abhmna. They have given identification with arra traya and
cidbhsa, because they know that if I identify with them and say aha vara ha asmi, it
does not make me a wise person, it makes me an asura person. Skara bhavathi; rkasa
khila. Skara reversed is what: rkasa. OK. Skara means what: enlightened people. What
is the reverse. rkasa; what is the difference between Skara and rkasa.
So when I identify with antma and say I am vara ha. Hiranyakaipu said that; I am
Nrayaa and everybody should worship me. And then here we say that is wisdom; there we
say Hiranyakaipu is rkasa. So a rkasa also says that I am Nrayaa. Therefore why can't
we say that he is a wise person. And in the Gt such people are called rkasas. Isvaroham
aha bhogi, siddoham balavan suchi.
In the sixteenth when Krishna is giving the description of an asura or rkasas, Krishna says
that all the rkasas claim that I am vara . How is this. And here akarcry is teaching
claim I am vara. Should we become asura. Very careful, because Viistdvaitins and dvaitins,
heavily criticise advaitin saying that they are all asrs, because they claim: I am vara .
Claiming vara is sric sampath.
So when I identify with arra traya and cidbhsa, and say I am vara or Brahman, I
become rkasa, whereas if I am identifying with chit, and say that I am Nrayaa,
Shamasmi, Siva va sada jva if I say, I will become saaksharaha. So ahakra dry aha
brahmsmi is rkasatvam; tma dristya aha brahaaasmi is Skaratvam. God reversed is
dog.
1523
And that is why akarcrya carefully says satyaktabhy; satyaktabhy means

without ahakra abhmna.
Sphuam, so sphuam means very clearly. They do not have any doubt at all. And that is why
when they come to down to ahakra plane and start acting in vyavahr, they know that
from ahakra angle, I am not Nrayaa; therefore I require the blessing of Nrayaa. That
is why even such mah jnis when they want to teach this wisdom to their disciples, when
they take up the role of a teacher, ahakra is teaching or tma is teaching? Any doubt?
How can tma teach? Therefore the moment I take up the role of a teacher, guru is one
ahakra, iya also is another ahakra alone, and therefore if I should be successful as a
teacher, and if I should be able to complete my teaching, I require what: sahana vavathu,
sahanau bunakthu, sahaviryam karavavahe, tejasvinau athitha masthu, Oh Lord, let me
remember all the upaiads, and let me remember where I left in the last class; I have to
remember that first, or I would be taking the same slka of the last class. So I require all
these things. Therefore I am the greatest devotee; greatest bhaktha, when I play the role of
an crya. Therefore in advaita, there is no confusion. We understand the standpoints clearly.
And therefore satyaktabhy is very important adjective; sphuam vadanti. They clearly
declare. So declare, we can supply, vadanti.
And not only that, Brahmbhya vasanthi. In this form, by repeated owning up of this
teaching, they become one with Brahman. So Brahmbhya vasanti, so they become one with
Brahman.
Again you should remember, there is no question of becoming one with Brahman because I
am already Brahman, becoming one with Brahman means they do not forget the fact of their
essential nature throughout their life. This is what we call: sahaja samdhi. Sahaja samdhi
means what: it is nothing but non-forgetfulness of my nature; throughout my transaction
and this non-forgetfulness gives a refinement to my transaction; a polish to my transaction; a
value addition to my transaction; that is called jvan mukti.
And that polish comes only by repeated abhysa; nidhidhysana abhysaha. While cooking
they say; whether it is true, after the thing is cooked, it has to remain in the vessel for
sometime; they say it has to get the pthra pkam; I do not know whether it is scientifically
true or not; they say it has to remain in the pthra, then it will have an extra taste. Similarly
vdnta too. It is there in our pthra called mind; and that pka, ripening will come;
1524
cryat pdam dhatte,

pdam iya svamdhya
pdam brahmachribhya;
pdam kla kramna c.
You have to remain in vdnta for some time; very time itself will give some refinement. And
therefore Brahmbhya vasanthi. When santata; that is why I use the word: sahaja samadhi,
it is always there. Santata means always they remain in Brahman. Tat bhuddaya, tad
tmana, tad ni; tad paryaa, etc. we saw in Gt.
And in what form; Cidnanda tmana. So in the form of cidnanda rpa shivha,
shivha. The word nanda is indicated to show that remaining in your svarpam is not a
miserable condition. What to do: Svmiji is asking me to remain as Brahman! So it is
something to be complained about; it is remaining as ego is bhaaram. Therefore how can
you complain.
Svmiji should we remember vdnta all the time, as though it is a miserable news. He says I
am asking you to be all the time smile o smile. So therefore, nandatmana. maja maja;
enjoy your life in the form of the very nanda. These people remain dhruvam; definitely,
certainly; it is not an empty promise. So this is what wise people have done in former times.
May you also do the same thing. cidnandtmanaa; iti nityam bhvth; in the form of
cidnanda they remain. tat dhruvam; is a separate sentence. This is certain.
Continuing

|

||||
jahi malamayak:'hadhiytthpit
prasabhamanilakalp ligadh:'pi pact |
nigamagaditakrti nityamnandamrti
svayaiti paricya brahmarpa tiha ||395||
In the previous verse he pointed out May you disidentify from the superior ahakra, and
may you identify with superior and pleasant tma. And in this verse, akarcrya says, so
the proposal that I give you is only a happy proposal; you do not have anything to complain
about. But what generally happens is, even if something is not really good for us; it appears
to be good; when we get addicted to that for some time.
1525
This is the human psychology; the mind's capacity to form an addiction. First out of mha I
seek goodness in what is really not good. Initially it happens because of mha; and because
of the mha I take to that unhealthy habit and thereafter, the mha is gone. I know that it
is not good; but I have by that become addicted to that. Therefore in spite of my best
intentions, I am not able to drop. Like any addiction; like cigarette. Initially because of some
misconception a person takes to smoking or drinking.
Initially, even though it is not good, he had an idea, it is good; that is called shbhana
adhysa. It is very good for me. This wrong thing; upon a thing it is not good; that is good.
And I just take to that and after sometime it has started affecting my health. Cigarette
smoking is supposed to be most dangerous. And I know that I should be giving up. But
because of sheer addiction, I refuse to give up; that is why when such a person reads a
magazine which repeatedly asks you to give up, at last gives up what; reading that magazine.
And if you advice, he will give you up. Similarly, ahakra which is really the cause of all my
problems out of mha, I initially thought ahakra is nice. And after taking to ahakra for
long time, I have become an addict with regard to my own ahakra. Ahakra means
what; my biography; my personality.
And now I have got wisdom; vdnta has enlightened me; I suppose. So therefore now I
want to drop ahakra, Svmiji, my intentions are good; but my addiction to ahakra does
not allow me to do that. And akarcrya says I can understand. But you have to use your
willpower and you have to decide in giving up any addition. First thing that is required is the
cooperation of the victim. In Anonymous Alcoholics, that is what they do. First he has to
accept that I am helpless with regard to this particular thing and I want to give up; I am
helpless and therefore I am willing to take the help of God; introduce God.
Exactly, in the same way, he should be willing to give up ahakra. My cooperation is

required. That is called willpower. Will-power is cooperation. Once the cooperation of the
student is there, vara anugraha, guru anugraha and all other anugrahas will follow.
Therefore akarcrya says that you put the first step; I am willing to guide you.
Therefore he says, ahadhiya utthpita a jahi; may you give up your addiction,
attachment, obsession, utthpit; born out of ahadhi, ahadhi means what; ahakra,
the I-abhmna; strong identification. So the addiction or attachment born out of strong
identification in what: malamaya k; in your paja kas or arra traya.
1526
And what type of ka? just as we say cigarette smoking is injurious to our health; similarly
he says your abhmna in the body, what type of body, malamaya k; the body which is
full of impurities; full of defects; full of imperfections, which cannot be improved upon,
unimprovable ka. In that and that too not in one corner, he says: malamaya, that means
what: wherever you see; not in one part of body; whole body is malam; that is why perfume
industry is thriving. Otherwise why should you have perfume, all over spray. You do not
require spray. Therefore malamaya k, ahadhiya utthpita a jahi; throw your
attachment.
Prasabham; prasabham means completely, so prasabham goes with jahi, adverbial;

prasabham jahi, drop totally, without any doubt. That is why when they serve food in
festivals, marriages, etc. they used to ask: sandhatthukku annam; sandhatthukku payaam,
etc. food for doubt, etc. they ask. So we say, No. But that No is not strong. So if they force
and put one more, I am willing to eat. So when I say no with the hand, I leave some space in
the glass or the plate free!! Like that prasabham jahi; let the NO be a strong No.
And not only in stla arra, ka here means annamaya ka, liga dh api jahi; the first
line should be repeated. malamaya k liga dhe api, malamaya k
ahadhiytthpit jahi. Similarly give up the attachment in the skma arra also,
which is full of impurities and in which addiction has been formed through long chronic
addiction. Chronic it is.
And what is the impurities of linga arra; rga dva kma krdha, lbha mham; and
when should you do that:
Pact; pact means after stla arra abhmna tyga. Then you come to skma arra
abhmnam. So let it be a gradual; let each one take 10 years. Do not say Svmiji I will not
live that much. But assuming that we are eternal, let it be a long term project and not only
that, we have got next janma to continue; so what; so take your own time, to win over
different kas. Go from stla arra to skma arra and then by giving up this
addiction, initially it may appear that your life will become vacuum. The smoker has smoked
for 50 years; he will think that cigarette is Brahman, because that gives existence; Isn't it right.
That gives him the very existence; sattapradtha. And that is true for him; we laugh at it; but
for that person it is very very serious problem, the withdrawal are so terrible; for
psychological and physiological. And therefore you may think that without the ahakra
1527
what is life? He says life is not going to be empty; there are so many people surviving
without cigarette happily. Better happiness.
In the same way, without ahakra, not only you can survive, you have infinite nanda;
having dropped that, nithichla sukham; tamasu manu gag sthnamu sukham; koovam
sthanamu sukham? So Thyagarja beautifully sings. Though he says: nigama gadita krti
nityam nanda mrti svayamiti paricya. May you own up, that you claim Brahman as
yourselves. There would not be any vacuum, because nature abhors vacuum; because
ahakra is emptied; that vacuum will be filled with what: tmnanda. Therefore svayamiti
paricya; may you own up Brahman as yourselves.
What type of Brahman. nigama gadita krti; whose glories are revealed in the vdas.
Nigam vdh gatih krthaya yasya; nigama means vda. gadita means revealed; krti
means the glories; what are the glories; nithya, uddha, buddha, muktha, satyam, jna,
nandam; all of them. So that Brahman whose glories are revealed in the scriptures, and
nityam nanda mrti; that which is eternal nanda; not the miserable ever-complaining
ahakra. You ask ahakra. Are you satisfied: It will never say: Ok. Something will be there.
So therefore tma is eternal nanda, and that nanda mrti; that Brahman, these two are
description of Brahman, such a Brahman svaya iti; svaya means aha iti paricya. Literally
paricaya means familiarise. May you get familiarised with Brahman as aha asmi. Parci
dtu. So having owned up, claimed that Brahman as aha, aha iti, Brahma rpa tiha.
Then remain in your life. Live your very life as Brahman itself.
You need not tell everyone. Who are you? Brahman. Bus conductor; or railway ticket; what;
Brahman; you need not tell; let this be inside like the tampura ruti; let it be there; and let
your life be a music with this wonderful tampura ruti of aha brahma asmi.
tiha; akarcrya is commanding; You be like that; because you have come as my disciple
and I have right to command, you should be like that only.
Hari Om.
1528
127. Verses 396 to 401

|

||||
jahi malamayak:'hadhiytthpit
prasabhamanilakalp ligadh:'pi pact |
nigamagaditakrti nityamnandamrti
svayaiti paricya brahmarpa tiha ||395||
We saw that samdhi abhy is an exercise in which one turns his focussed attention on any
important aspect of vdantik teaching and tries to remain absorbed in that teaching,so that
it is well assimilated. And any aspect of the teaching can be taken, and akarcrya here
gives the highest form of meditation possible; the height or climax of vdantik teaching and
what is that teaching: I AM EVERYTHING; aha va idagum sarva; there is no second thing
at all other than me. And whatever second thing I experience, it is only a seeming second
thing like my own reflection in the mirror and I am never frightened of my own reflection. A
dog will have a problem. If a mirror is kept in front, seeing another animal of the same
species, the dog cannot without and it will bark.
And the interesting thing is that when this dog barks, the other one in the mirror also barks;
which means there is a challenge to my status. And territorial integrity is questioned by
another dog. It becomes more wild and barks more. And more this dog barks, the other one
in the mirror also. The dog can afford to do that; not the human being. Similarly, a bird you
can see. If a mirror is kept, the bird will peck at the mirror. Not knowing that what is in front
is my own apparent manifestation. In the same way, an ignorant person alone assumes there
is a second thing limiting me, a wise person sees
Matto Naanyat-kinchid-atrsti Vivam

Satyam Bhyam Vastu Mypakritam
Aadarsha-antar-bhsamnena tulya
Myyadvaite Bhti Tasmachhivha
You can understand the meaning. matha anyat kincit viva nsti. Satyam bhyam vasthu
mypa kritham; it is a seeming duality, like what; darantar bamnasya tulyam; just as in
mirror my own reflection comes, similarly the world is. And this form of meditation is called
sarvtma bhva meditation, I said.
1529
And while talking about this sarvtmabhva dhynam, akarcrya is taking a small aside
or diversion and that diversion is sarvtmabhva is possible only when dehtmabhva
becomes weaker. Stronger the dehtmabhva, weaker the sarvaatmbhva. And weaker the
dehtmabhva, stronger will be sarvtma bhva, which means sarvtmabhva and
dehtmabhva can never co-exist.
And therefore in verse No.395 and 396, akarcrya is asking us to remove the obstacle of
dehtmabhva. And we saw verse No.395 in the last class and I only left out one word in the
verse. I do not know whether you noted but I noted later. I thought I will explain the word
anilakalpe in the second line. prasabhamanilakalp ligadh:'pi pact. So there
akarcrya says you give you your abhmna towards stla arra.
Similarly, abhmna towards skma arra also. In that context, he gives an adjective to
skma arra. Skm arra is anila kalpam. Anilam means what: wind. And anila
kalpam means what: ka sadram. And ka sadram means what: unsteady, anytime it
can leave you. And it is compared to that because, the main component to skma arra is
pra. And pra is somehow remaining in the body and that too a body with 9 holes as
Dharmaputra said. If a balloon has got air filled inside it, there is no wonder. But suppose
there are 9 holes in the balloon and still the air is inside, isn't it wonder.
Similarly, we are all balloons; any time pop off; and there are nava dvaram or kdaam
dvram according to Kathpaniad and the pra ka is continuing within, we are alive,
that is wonder. Any time the pra ka can choose to go; such unsteady is our life.
| nalindalagata jalamatitarala
tadvajjvitamatiayacapalam. Such an unsteady skma arra, do you want to identify with.
Never do that. And therefore he said; anilakalp athitharale, aticapal skma sarr,
abhmnam tyaja. Up to this we saw.
Continuing

|

||||
avkra yvadbhajati manujastvadauci
parbhya sytkl jananamaraavydhinilaya |
yadtmna uddha kalayati ivkRmacalam
tad tbhy mukt bhavati hi tadha rutirapi ||396||
1530
So the same idea is repeated. Dehtma bhva is obstacle to sarvtma bhva. So it is for you
to choose which one you want. You cannot choose both of them.
And so akarcrya says: yvat avkaram bhajati, avkaram means arra. As long as
person holds on to the body, and what is the name given to the body, so that we will get
disgusted. He uses the word savkaram; the body which is a potential corpse,
, (sattha pinangalai paarthu, saakum pinangal),
somebody sings. So one is dead corpse, another is living corpse, not much of a difference,
soon it is also going to join that only. After death, decay is faster; before decay is not absent;
it is slower. Only the rate of decay is different. After death and before death, which means
the body is corpse only. Therefore he says: avkram arra. And therefore only what;
auci. So arra sabanda is itself auci, impurity.
We think we have got impurity or pollution, only when you go near a dead body or house of
death. We think there is pollution. akarcrya says, not house of death, even now when
you have arra sabanda, there is auci only; why, we have to regularly take bath.
Therefore arra avkaram and arra auci and yvat bhajathi; as long as a person
holds on to this body, the person also will be polluted. Manuja means a person. So yvath
manuja avkaram arra bhajati, thvat auci bhavathi. As long as dha abhmna is
there; so long auci, impurities will be there.
So here the word bhajathi very careful. Bhajathi, not that bhakthi, here bhajathi means
abhimanut, identifies with. bhajathi is equal to abhimanut, identifies with tmatvna
grinnathi, takes as himself, and not only he will be polluted, parbhya klsyt. The body is
at the mercy of every external and internal factor. So parbhya kla, in some books, the
word kla is not printed properly, klaa is put, you can make corrections required. kla
means trouble, pain, batterings will be there, because body is subject to time onslaught,
because of time: asthi, jyaye, vardhate, viparinimathe, however much you try to cover up
your age, how long you can cover up. So many new methods are come up; but you cannot,
beyond a limit.
As I said the other day, you can never cheat a staircase. Do you understand. You walk up
staircase, the age will be known. And not only time, and of course prrabhda onslaught.
1531
Disease onslaught. Weather onslaught. People around onslaught; in fact why ultimately even
graha, rhu daa, kt daa, bhuda daa, body can never escape from external factors.
That is why we say you can never give security to the body. You can never give security to
the body. Body is ever insecure, tma is never insecure. This wisdom is the only security. And
therefore parbhya kla ca; you will be in trouble. somebody will do something. In the
body, some part, whether it is the tooth, head, joint knee, etc. would pain. All these will be
there.
And not only that, janana marana vydhi nilaya. This is one reading. There are other reading
also. This reading is also OK. Therefore I am taking this reading. Jnna marana vydhi nilaya;
this person is the house of all diseases. He is a house; storehouse, the abode of all diseases,
vydhi nilaya; and not only vydhi, janana marana. As we have seen in the Gt, janma,
mrthyu, jara, vydhi dukha da anudaranam.
So this is next consequence of what: dha abhmna. And if you want sarvaatbhava, what
should you do. Yad ivkram kalayathi. How nicely he has put. Previously what did he say.
avkra bhajati. Dropping that, what to do. ivkra kalayathi. When a person identifies
with the ever auspicious tma; only E is difference. There ah, here E. ivkram kalayathi;
kalayathi also means abhamanut; identifies with, owns up, claims.
And what is that; tmnam, the tma, which is beyond stla skma kraa arra, and which
is uddam. Every word should be connected, or contrasted with the previous word,
avkram, ivkram. Their auci, here uddham. Which is ever pure.
And acalam, as opposed janma maraa vydhi nilaya. Jananam maraam means what;
coming and going of the body; whereas tma does not come; does not go away also.
Therefore acalam. janana maradhi rahitam. tmnam kalayathi; when a person owns up,
then tad tebhya muktha bhavathi. Then he is free from all the onslaught; tebhyaha means
what; para klebhya. So that is why, they think: ; ;
(n eceyum; k eceyum; viait eceyum); what can stars
do to me, what can ani daa do to me, what can rh daa do to me, Me, means what; not
arra. arra will be subject to rh k dhi daa. When they say graha can affect me,
me is the tma, remember, no devotion or no jna can protect the body from navagraha.
Even vdnta jna cannot protect the body from navagraha; that is why we say:
prrabdhasya bhogdhi va kaya. Jna cannot protect the body; but still a jni says
1532
no planet can do anything; because he refers to the tma as himself. And therefore muktha
bhavathi. He becomes freed from para kleshaha; troubles caused by da, troubles caused by
klam, troubles caused by family members, troubles caused in business field, troubles caused
in all field. Muktha bhavathi.
And not only this is logically true, it has got ruti support also. So akarcrya says ruti
api tada. So the ruti vkys also say the same thing. Here akarcrya is keeping in mind
two statements occuring in Chndgya upaiad; one statement is: nahavai saarrasya tata
priypriyh pathirasthi, which means as long dha sambhanda is there, dha abhmna is
there; problems like death, diseases, etc. one cannot never get over. Priyam will be there;
and apriyam will be there; because body has ups and downs. And then the very same
upaiad makes another statement, aarra va vasantham, na priypriy spruatha; the
one who has transcended dha abhmna, for him, priya and apriya will not affect at all. And
these statements, saarratvam sasra; aarratvam mka. arra abhimna sasra.
arra abhmna tyga mka. The upaiad also has said.
Continuing.
|
||||
svtmanyrpitbhsavastunirsata |
svayava para brahma pramadvayaakriyam ||397||
So therefore dhbhimna or dehtmabhva is the obstacle to sarvtma bhva. Therefore

having negated dehtmabhva, may you remain in sarvatha bhva. That is the advice here.
svtmanyrpitbhsavastunirsata; one word; compound word,
vastunirsata; vastu means what; any object, especially here in the form of stla skma,
kraa arra, is called vastu; and what vastu; abhsvastu; abh means mithya vastu; So
this three body, which are mithya vastu, which are only vyavahrika satyam, which is
svtmani arpitam, which is superimposed upon tma; like rope-snake is superimposed on
rope; arra traya is superimposed on the tma; and therefore only we call it as mithya and
all these bodies, aa; totally, completely, nirsata, means what: negation. So by totally
negating all the mithya objects superimposed on the tma. That is the first step.
By totally negating all the mithya objects superimposed on the tma. And in short this is
dehtmabhva tyga. So negating the body means, negating the body abhmna.
1533
Then what is left out. Once dehtmabhva goes out, what is left out is: svaya va para
brahma. I am by myself; without any effort, naturally, param brahma; I am Brahman. So the
pramthmikam Brahma, which is pram, which you understand, pram, advaya,
akriyam. pram means sarva. That is what sarvthmabhva; I am everything; I am
Brahman, I am non-dual and I am actionless; akriyam. So this is sarvtmabhva dhynam or
abhysa. So the more you soak in these verses, in the idea of these verses, we will find the
so-called sasra problem gradually becomes diluted. It is like svapna trouble, which
appeared to be very powerful during svapna; how after waking up, they lose their punch,
they loose their impact, the greatest problems of life will become insignificant, when this
new-I becomes more and more significant. This is what I call before abhibhava. Many of
your problems you will not be able to solve, because powerful prrabhds do not have any
parihrs. You may do any amount of pryascitta and of course many of your problems will
be solved by pryascitta but there are unprsyacittable problems.
Means what: pryascittable money will be spent, the problem will be continued, making the
financial problems worse. If you ask why, because you spend the money in pryascittam. So
remember, many of the problems will not go with regard to those problems, the only
solution is what: abhibhava.
What is abhibhava; when there is a candle, candle light in the midnight is very very
powerful; when the sunlight comes, candle light continues, but it is not felt because of
something else more powerful. You have not destroyed the candle light, you have made it
insignificant. This is called what: abhibhava. In fact, vdnta changes your mind and attitude
that for that vdantik mind, even the worst problem of sasra will appear insignificant. The
world will be sympathising; are you suffering so much? the world will be sympathising, and
the problem will be true also; but for vdantik mind, that problem will become insignificant.
In fact, this is the only solution for some of the unsurmountable problems of life.
And therefore, advaya akriyam when I see I grow out of the problem. When a child loses
balloon, child cries. And what do you say: it is balloon, let it be. Lose of balloon remaining
the same, for the child it is a tragedy, for you it is a insignificant and you also argue, balloon
will break my boy, balloon is that which will burst. You are philosopher. It is called balloon
philosopher. In fact, everything in life is a balloon only. So making everything is a balloon is
maturity.
Continuing
1534

|

||||
samhity sati cittavrttau
partmani brahmai nirvikalp |
na dryat kacidaya vikalpa
prja lpamtra pariiyat yata || 398 ||
So by this adhysa, what happens. Nidhidhysana abhysa or samdhi abhysa, what

happens he says. cittavrttau brahmai samhity sati. So the citta vrtti, the thoughts of
the mind gets more and more absorbed in, committed to, Brahman. The mind becomes
Brahma vrtti pradhna. Mind becomes satya vrtti pradhna. So mithya vrtti will lose its
significance. Citta vritthau samhity; samhit means what: absorbed in Brahman.
And what type of Brahman. nirvikalp Brahmani. In nirvikalpam Brahman, nirvikalpam means
divisionless Brahman.
And when is Brahman divisionless. When is Brahman divisionless. You should be very careful;
many people mistake Brahman is divisionless in nirvikalpaka samdhi, because the word
nirvikalpaka is there. Remember, Brahman is divisionless all the time.
Therefore, when the mind is absorbed in divisionless at all the time, payan, srnvan, sprsan,
jihran; he known that Brahman is nirvikalpakakam, in the back of his mind, which we called
sahaja samdhi.
And what is that Brahman. It is not an object outside; partmani, which is my own higher
nature, which is my own real nature.
So thus a person practices absorption in divisionless Brahman which is one's own higher
nature, that become more and more dominant.
Then what happens. Aya vikalpa kascit na dryat. All these superficial divisions become
insignificant. They are overlooked; they are ignored; they loose their punch; they lose their
capacity to disturb him; they loose their capacity to generate strong rga, and strong dva.
No worldly objects can generate strong rga dva.
1535
As I said, preferences can be there; necessities are not there. Preferences reveal my
individuality; my personality, necessities reveal my slavery. Preferences reveal my glory,
necessities reveal my slavery. Have preferences, but necessity means you are in trouble.
Because you may not get; or still somebody else may get; even if I do not get, others should
not get, then mah kopam; it all happens.
Therefore vikalpa kaschit aya na dryat. na dryat very careful, it is not that they are not
seen; they are as good as not seen, because they are not valued.
I do not know whether you read an article was there in the newspaper this Sunday or so.
How our vision of the world is very incomplete. He has put a beautiful experiment. A new
person comes and he asks for some road direction. So how to go to Anna Nagar from here.
And you are giving the explanation. And while explaining two people come, with a big
screen; and they walk in between you and the person who has asked for direction; and when
the person goes, the original person who asked for direction, he is replaced by another
person. Because behind the screen, a third person was coming. When the screen was
removed, a new person who was walking behind the screen, he stands in front of you and
the original person who asked the question he walks along with the screen. Are you able to
understand. The person is replaced. And we continue to give the directions. And that
person's height is different, weight is different, dress is different, hair is different, hair is not
different, hair is not there at all; but we have focussed on the question and the answer, the
person's replacement, you do not notice. Whereas a person who is of the same age and
interested in dress, hairstyle and fashion and all of them, that person notices this.
And therefore even though a thing is right in front, what you notice is what you value. So
jni will see everything. The divisions are also there; but they are not strongly registered in
the mind; they are registered sufficiently for transactions, but not too much to create
disturbance. Therefore he says: na dryat. differences are overlooked and then what are
they. Prjalpa mtra; all the differences are only nma bhda; prjalpa means what; nma;
vcrambana vikhr nmadyam. Just as chair, table, etc. are what: nma bhda. What is
the substance; it is only wood.
In the same way, ka; ka, similarly, man, women, table, chair all are mere prajalpa
mtra, abda bda only; vasthuni one.
1536
I told you about the Bhajan before. It is a beautiful bhajan. I am not going to sing. Do not
worry; I will give only the line. , , ; . har de m tu,
har v m tu, tr nm ank; tu k hi h (Hindi Bhajan).
Advaita prakaraam of Mnukya is put in bhajan line. har de m tu, means in every place
you alone are; tu, not Tamil tu, hindi tu means you, har v m tu, in every va, man,
woman, animal, it is also you only. Thra nm ank. Your names are many, but tu k hi ho.
Only difference we are making here is; what is the difference, name and major difference,
instead of tu, we are going to say mai; in hindi, mai, means me; har de m mai; har v m
mai, mra nm ank, mai ak hi hu. It is called sarvtma bhva dhyna. Prjalpa mtra
pariiyate; words alone remain, there is no world other than me.
Continuing
|

||||
asatkalp vikalp:'ya vivamitykavastuni |
nirvikr nirkr nirvi bhid kuta ||399||
So the extension of the sarvtmabhva dhynam is aha nirvikalpaka asmi. So I am

everything; there is no second thing to divide me; therefore nirvikalpaka aha. It is not a
state of experience, but it is a statement of an eternal fact. Nirvikalpaka is not a state of
experience; fourth state or fifth state, they say you know; it is not a state of experience, but it
is a statement of eternal fact; obtaining in which state, obtaining in all states. Aha
nirvikalpaka asmi.
Then all about what the divisions; vikalpa means divisions. What about all the divisions.
akarcrya says: idam viva; this universe, idam understood, this universe, asat kalpa,
vikalpa, is a division or plurality which is as good as non-existent. Asat kalpa means as
good as non-existent. Asat sadra means mithya. Asat kalprthagam bhsath; yasyaiva
spuranam sadtmaka asat kalprthagam; asat kalpa means mithya.
And why do we say, as good as non-existent, because it is experientially available, only

factually not available. Exactly like dream; it is experientially available, but factually it is not
existent. Similarly, all the vikalps are asat kalpa. It is mithya, non-factual. Appearing where;
eka vasthuni; appearing in that one divisionless substratum. And what is that divisionless
substratum I, aha, and what is the meaning of the word I; very careful, not stla arra,
not skma arra; not even kraa arra. Ski caitanya is me.
1537
So that being so, kutabhida. How can there be divisions in me? It is not a question; it has an
answer inbuilt. How can there be a differences means what; there are no differences in me.
What type of me; because akarcrya is worried, because ME if you say, we may think of
the body; therefore he qualifies that: nirvikr; ME, who am changeless consciousness;
nirkr, who am formless consciousness; nirvi, who am attributeless consciousness. In
such a me, how can there be any kind of division. These are all meditations. These are all the
forms of meditation.
|
||||
draudaranadrydibhvanyaikavastuni |
So ekavastuni, drau darana drydi bhvanyaikavastuni; the whole thing is

grammatically one sentence. I am trying to split out appropriately, it is not that easy. Some
how, can there be differences in Me. This is the one question, which he asked in the previous
slka. How can there be differences in Me.
Now the question is; what type of Me; all the words adjectives to Me.
What is the first adjective; ekavastuni; who am the non-dual reality; how can there
differences in me, who am non-dual reality; which is drau darana drydi bhva nya;
which is free from the seer, seen, seeing, etc. Triputi rahite; do you remember the word tripui;
triputi means what; triad consisting of the subject, object, instrument. Hearer; hearing
instrument, the heard object. Smeller, smelling instrument, the smelt object. Whole creation
is divided into the triad alone. In Me the tma, this triad is absent. nyam means absent or
without. So how can there be differences in Me, which is without all forms of triputi.
And not only that, who is nirvikr, all saptami vibhakthi, adjective to Me; So in Me, who am
non-dual, in Me who am free from triputi, in Me who am nirvikr caitanya, who am
nirkr caitanyam, who am Nirvia caitanya. These three words I am not explaining. In
the previous slka, second line, you can see. I have not given you sufficient time for
forgetting. Therefore I am not explaining. Therefore bhid kuta.
|

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kalprava ivtyantaparipraikavastuni |
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akarcrya converts this into a nmavali like thing, so that if you repeat, it is useful for
meditation. close your eyes and chant; nirkr, nirvikr; you get it byeheart. So that is the
method here.
Here also the same thing. How can there be any differences or divisions in Me; then all the
words are adjectives, in Me, who am kavastuni, who am the non-dual reality.
then atyantaparipra, who am totally full; who am totally full; atyanta paripra.
And kalprava iva; and who is comparable to the pralaya kla samudra. During pralaya
kla, the dissolution time, it seems samudra or the ocean will expand and expand and
swallow all the land. Because according to stra, the resolution will always be in the reverse
order. Prtvi will be dissolved into jalam; jalam will be vaporated in agni; agni will be reduced
to ka; ka will be reduced to ak; ak will be reduced to mya, because from that
only ak was born.
And therefore pralaya kla samudram, pralya kla agni etc. are said in the purs. So all
these are what: all pervading. Therefore he says I am the consciousness who am all pervading
like; all swallowing like, pralaya kla jalam. pralaya jalam. Kalpa is the end of Brahmji 's day;
at that time only all the fourteen lkas are dissolved in water, and in the purs, they
show also, Lord Krishna alone floats in ; allilai; banian leaf, etc.
And not only that; nirvikr nirkr nirvi;, in Me, who am nirvikra, nirkra, nirvia
caitanya. Therefore aha paripra asmi; nirvikalpa asmi; is the form of meditation.
Same idea will be repeated in some of the following slkas also, which we will see in the next
class.
Hari Om.
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128. Verses 402 to 406
|

||||
kalprava ivtyantaparipraikavastuni |
As a part of samdhi abhysa, or nidhidhysanam topic, akarcrya is taking up a few

important teachings of vdnta, and the meditator can dwell upon these essential teachings.
So one aspect that he pointed out before was I am everything. Aha va idagum sarva.
Idam sarva. This is one aspect of teaching. Now he is presenting another aspect which is
almost same as previous one, aha nirvikalpa svarpham, I am divisionless consciousness,
in which pramtha, pramam, pramyam triputi is not there.
And as I said in the last class, what we are interested in is owning up the fact that I am all the
time nirvikalpa. We are not seeking divisionlessness in a particular state of experience; we
are not interested in going to a turiya state to arrive at nirvikalpa; that is ygi c approach.
Yga wants to arrive at nirvikalpa by going to samdhi, whereas vdnta is totally different.
Vdnta is owing up this fact, that I am nirvikalpa in all the states of experience. I need not
go to a special state, to become nirvikalpa, I am always nirvikalpa, nirvikalpa means what
divisionless. And naturally the question will come.
How can I claim that I am divisionless in the jgrat avastha; in turiya avastha, I can claim
because there is no world; I have suspended my thoughts; I have suspended my sense
organs. Only in the fourth state I can claim that I am nirvikalpa. How can I claim I am
divisionless in jgrat avastha.
This is the biggest question. Most important question, which has to be understood. I am
nirvikalpa in spite of the division that I experience in jgrath avastha. Experienced division
cannot disturb factual divisionlessness. This is the essence of vdnta. When you understand
this, vdnta is over.
Experienced division cannot disturb the factual divisionlessness. Experienced dvaitam cannot
disturb factual advaitam. So experience cannot alter the fact. This is essence of vdnta.
Experience cannot alter the fact and we have any number of example, which I have given
often.
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We experience that the earth is stationary. But we know that the earth is violently two ways;
around its own axis at around 1000 miles per hour or something. And around the sun, it is
moving, thousand miles per hour or so. But what do you feel, that earth is called terra
comma. And we experience the Sun is moving around the earth. That was the beliefs for
centuries, until one scientist has to come and he was laughed and he was persecuted. So just
because millions of people sunrise and sunset and just because millions of people reject this
statement, it cannot be altered. Even when I experience the sun-rise, my knowledge that Sun
does not rise is not disturbed. Knowledge canot be disturbed by an opposite experience.
And that is why we always give more importance to knowledge, rather than experience.
Whereas nowadays people are emphasising experience more than knowledge. Let
experience come; experience should come; tell me whether he is experienced, etc. Experience
is being overemphasised.
But what we say is: do not use the word experience, experience; clear knowledge is
important; knowledge cannot be shaken by opposite experience, whereas experience can be
shaken by right knowledge.
Like what: all these things. Star is very small; that is our continued experience. Sky is blue;
continued experience.
And therefore, akarcrya asks how can there be division in me, even though I experience
a division which means my experience is bhrndhi or it is mithya. Mithya experience cannot
disturb satyam. And therefore nirvikr nirkr nirvi, sthitha budh. The eyes report
division, because they are meant to report that. That has got its own innate limitations. If the
eyes sees the star as a small thing, that the nature of eye, its intrinsic limitation is what; it
cannot be dependent upon totally. It will show the star as small only. That does not mean
that we have to discard the eyes. Eyes are useful, therefore keeping the eyes, we get our
things done, and we know that eyes cannot be dependant to know the truth or reality, when
the dimension of the star, the eye cannot report. How can I take the eye reported division as
a fact. It is never a fact.
continuing
|

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tjasva tam yatra pralna bhrntikraam |
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advity par tattv nirvi bhid kuta ||402||
bhrntikraam tamah yatra pralna; the ignorance which is the cause of delusion; tama
means ignorance, bhrnti kraam, which is the cause of delusion, that is pralinam Brahmani.
That has been dissolved in Brahman; that has been destroyed. It is dissolved in Brahman,
exactly like what: tjasi iva. Just as the darkness of the night dissolves into the Sun on sunrise.
Just as the darkness resolves; gets destroyed; similarly, ignorance is gone in the case of a
wise person.
And it takes time, because the knowledge that vdnta gives is diagonally opposite to our
experience. And all the time we have been relying on our experience so much, that when
vdnta gives a diagonally opposite knowledge, we will not be able to swallow, exactly like
sunrise, sunset. In history, it is a very big event. They call it geocentric universe. And
heliocentric universe. Geocentric universe means, earth is the centre, and all the planets
including the sun are going around the earth; that is what is taken. Heliocentric universe
means what: The Sun is in the centre, all the planets including the earth is going round. So
when first this information was given, it was so diagonally opposite, because daily we still
write: sun rise, sun set, etc. So initially, the society, the humanity did not accept.
If the simple physical fact itself is like that, how am I going to accept that easily; I am the all-
pervading Brahman in which divisions are not there. Will we accept; we will never. And
maximum out of sympathy for the teacher's throat, pvam, he is talking in spite of the cough,
let us not disappoint him, for that we can nod, but for the heart to nod and say: Yes, it is the
fact, I am the only reality, it will not go away. But it has to go away in due course.
So tamasi; that is why the darkness also, does not suddenly dissolve into the Sun; first that
akarcrya tells beautifully, in tmabdha:

arunva bdhna prva santamas hrt |
tata virbhavdtm svayamvumniva || 43||
So when the sun slightly rises, the darkness is not totally destroyed, there is a semi darkness.
Then, gradually it goes, and the bright daylight comes much after. Similarly, initially we
receive vdnta. But still we hold on to idea that I am samsri only and that I am a muktha is
told to me by Svmiji, but I am still a samsri, I am still a samsri, and I have been telling that
for long, but I now feel that a little bit of that feeling has left me. That certificate I will get;
1542
and my family member will also say so. So gradually it takes place and be established in that.
It takes time; but once it is gone totally, advitiypare k tatv, kuta bhid. In that
Brahman how can there be difference. In that Brahman, in which Brahman, connect to the
first line, yatra, in which Brahman ignorance got dissolved, in that Brahman how can there be
difference. Grammatically, yatra tama vilnam, tatra advity kuta bhid; tatra understood.
And what is the nature of that Brahman. advity ; non-dual, par tatv, which is the ultimate
stuff of the universe, and nirvi, which is free from all the attributes in the form of
pramtha, knowerhood is an attribute. So Brahman cannot be a knower also. Similarly,
pramyatvam, the knownhood is also an attribute. So pramtrutvam, pramatvam,
pramyatvam; all these are not there; as said in Mnukya; nntha prajm, na bahi prajm,
na ghana prajm. There is no division.
|
||||
ktmak par tattv bhdavrt katha vast |
suuptau sukhamtry bhda knvalkita ||403||
The same idea continues. ktmak par tattv; in Brahman, bhdavarta; how can there be a
talk of division. Even verbally you cannot talk about division, where is the question of actual
division. bhdavrt katha vast, or in some books katham bhavth is there. In fact,
bhavth is better reading. And what type of Brahman; ektmak Brahmani, that Brahman
which is non-dual, of non-dual nature, sajtya, svajtya svagatha bhda rahith Brahmani
and which is the pare tatve, the ultimate reality, how can there be bhda vrt. And in
support of that akarcrya points out if the divisions were natural to you, then it would
have been there all the time. What is natural will never be lost in time. If knowerhood is
natural to me, I will be a knower all the time, but in suupthi, I drop my knowerhood, I am
not a knower at all. If I had been a knower, there would have been a known there; since it is
total blankness, no object is there; it is very clear that, my knowerhood has been shed in
suupti. And in jgrath and svapna, I again put on knowerhood status. Therefore it is put on
and put off. And therefore it can never be my nature.
Then what is my nature; divisionless; pramtru rahitha akhaa caitanya va mama

svarpam. That is what he is saying here.
Supthau kna bhda avalkitha. Who experiences divisions in suupti. So who

experiences divisions in suupti; in deep sleep state. kna avalkithanm means experience.
1543
This is not a question; it has an answer in itself. Who experiences divisions in suupti, means
what: nobody experiences division in suupti. If you say, no Svmiji, I see dream; if you see
dream, it is not suupti; if you see dream, it is called svapna avastha; we are talking about
dreamless sleep. In dreamless sleep, who experiences division; who experiences division. This
is mentioned for what purpose. Division is incidental.
Long before I have talked about two types of properties; intrinsic property and incidental
property. In Sasrkata, svbhvika dharma and agantuka dharma. Intrinsic property is
that which is never lost. Incidental property is that which is lost. In fire, heat is intrinsic
property, in water, heat it incidental property. Water acquires heat; water loses heat,
therefore it is incidental; fire neither acquires heat; nor loses heat; therefore intrinsic.
Knowerhood is not by intrinsic nature; knowerhood comes in jgrath and svapna and it goes
in suupti, whereas consciousness is intrinsic nature because I am a conscious being in all the
three states. And therefore suupthau bhda kna avalokitha.
And because there is no division, what is the experience in suupti. Sukha mthrya, which
is nothing but one continuous nanda; which is mere nanda, adjective to suupti. So in
the state of deep sleep, where there is only nanda, who experiences any division. So from
this it is very clear, division is sorrow. Divisionless is nanda. So whenever you are happy,
divisions are resolved. Even in the waking state, when you are happy experiences something,
temporarily during that moment of happiness, the division between the subject and object is
resolved. That is why we try to embrace. That you want to symbolise that the division is
gone; how to physically symbolise. You embrace, indicating what; for us both, there is no
division.
And when you see the Lord in the temple, you have walked up Kedarnath, and when you see
and you have the same feeling, you want to remove the division by embracing, but in temple
they do not allow; but what to do; you close your eyes. During the crucial moment, you close
the eyes; the idea is what; you want to remove the division between seer and seen. And
therefore divisionlessness is nanda; division is dukha; and that divisionless nanda is my
svarpam.
Continuing

|

||||
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na hyasti viva paratattvabdht

sadtmani brahmai nirvikalp |
klatray npyahirkit gu
na hyambubindurmrgatrikym || 404 ||
The same idea, because these are all presented as nidhidhysana slkas, and therefore the
uniqueness of nidhidhysana is what: repetition. Nmavali means what: it is not carnatic
music. If you say nmavali, it is repetition. Similarly, nidhidhysanam means repetition;
adhysa. Puna puna and therefore akarcrya repeats the same idea only in different
patterns.
He says: in the para tattva bdht viva nahi asti. As a result of the knowledge of para
tatvam, Brahma jnt, para tatvam, Brahman, bdha means jna, as a result of Brahma
jna, as a consequence of Brahma jna, viva nahi asti. There is no universe at all.
Where? Sadtmani Brahmai nirvikalp; no universe at all in Brahman, which is nothing but
the real-I. Otherwise we will think Brahman is some other entity; that is why he is reminding
you on and off. Brahman which is tmani, which is myself; and he is not very sure; because if
akarcrya says: in myself, again myself if you say, in cheque, self, Self, etc. that self we will
take.
Therefore, here is not the stla skma kraa arra self; but it is sadtmani; it is stla
skma kraa arrt vyathiraktha tmani. Sadtmani means which is of the nature of
caitanya and existence. So sadtmani means in the real there is no division or no universe
at all.
And when we say no universe, we do not deny the experience of the universe; we only deny
the substantiality of that universe. Exactly like what: after knowing the clay, I hold the pot and
I hold even water in the pot; but I boldly say there is no pot at all. That means what: pot is
not a substance; it is only a new name given to the good old clay. Similarly, what I see is
nothing but Brahman, world is only another name given to Brahman; there is no substance
called world. Nirvikalp; nirvikalp means in the divisionless Brahman.
And he gives the example here: klatray api gu ahi npy kita; guaha here means a
rope, rajju; ahi means snake, upon the rope, snake is never seen or seeable, is not present,
klatray api, in all the three periods of time; there is no snake on the rope, so this is very
important. Normally what do we think; after going near the rope, and seeing the rope very
1545
clearly, we say the snake goes away. In the wake of rope-knowledge, we say the snake goes
away.
In fact, this is a terrible statement. Superficially it looks fine, but it is a terrible statement
because, when I say in the wake of rope knowledge, snake will go away, what is the
impression that you will get, until rope knowledge, snake was continuing, and only when I
got the rope knowledge, snake went away. But what is the fact; when I go near the rope and
know the rope, I say there is no snake; more than that I say there was no snake before also.
Therefore in the wake of knowledge, I negate the snake; in all the three periods of time. That
is the extremely important.
Similarly after knowledge, dvaitam goes we say. But in division of jni, there is no question
of dvaitam going away; because it was not there; in all the three periods of time. That is why
when you go to a jni and ask him, whether now sasram is gone for you, are you
liberated now, if you ask; jni is ashamed to say: I am liberated now. That is why we ask him:
are you liberated now. He does not want to say: I am liberated now, because if he says, I am
liberated now, what does not mean; I was bound before, and either he does not answer.
Somebody came and asked in my ear; Svmiji are you liberated. People ask questions: are
you realised Svmiji; are you a srotriya or brahma nia; I will never answer those questions. If
any one of you have plans of asking, better I openly say; because to say I am liberated NOW
is to prove that I am continuing to be ignorant, because where is the question of arrival of
liberation. A confusion, which was there is gone. That is all. No more confusion.
And therefore, klatray, I am giving the significance of the word klatraya api na g
ahi ikita; and another example: mrga trinky ambu bindu nahi kasthi. In mirage
water, there is not even a drop of water. In mirage water, there is not even a drop of water,
ambubindu; ambu means water, bindu means drop. mrgatrinaka means the mirage
experience. So it is not there; for a jni, the entire sasra,

aa bhavasindhoca jpana srasapada |
gur pddaka samyak tasmai rgurav nama || 10 ||
Continuing
|
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mymtramida dvaitamadvaita paramrthata |
1546
iti brt ruti sktsuuptvanubhyat ||405||
So if dvaitam is not there in all the three periods of time, then what I am experiencing,
because what is not there, cannot be experienced. What is not there cannot be experienced.
Therefore how do you say the world is asat, non-existent. For that, we answer; world is not
there; but is still experienced. And that is why, we say it does not come under non-existent
category; it does not come under non-existent category; because if by saying it comes under
non-existent category; you will ask the question, how am I experiencing.
Therefore I say, it does not come under non-existent category. Then you will immediately
jump: Oh Ho, I now understand, if it does not come under non-existent category, then it
should come under existent category; it is not that also. It does not come under existent
category also.
Then you will ask the question: then to which category it belongs. You say it is not non-
existent category; it is not existent category; then what is it; that is called in between
category; sadaad vilakaam, which we call as mithya, mya.
This is the most unique concept in advaitam, which no other philosopher accepts or
acknowledges. The most unique concept is mithya. That they never accept. Whether it is
visiadvaitins or dvaitins; they do not this category at all. Therefore they can never accept
advaita.
And we say that this is not a new concept that we have brought in. If you analyse our dream
also, it will come under this inbetween category. Dream is existent or non-existent? What will
you answer. Dream money. You have Kon Banega Crorepati. one crores. In dream you got
one crore. Is that money existent or non-existent? If you say money is existent after waking
up, you can build a big palace. But you know that it is not available. Then can you say the
dream money is non-existent. If it was non-existent, you would not have experienced. You
clearly experienced Amitabh Bacchan giving you the cheque and you showing to everyone
with pride. Focus and shown to show your name and signature, etc. So all those cheque is
tangibly felt by who is in dream. So it is tangible. Therefore you cannot say non-existent. It is
worthless after waking; therefore you cannot say it is existent; therefore it is called seemingly
existent category. We have a third category; what is that: seemingly existent category.
What will come under non-existent category. Non-existent category which will never be
experienced. Hot icecream. It is asat. Rabbits-horn; vandhya puthra; the son of a vandhya;
1547
square circle; all these are what? Never experienceable at any time. That is called asat. And
Brahman comes under sad.
But all the other things neither non-existent, nor existent, but seemingly existent. For that
only we use the word mya mthram idam sarva. So this entire experienced world is
mithya. Dvaitam; dvaitam means duality.
Then what is satyam, advaitam paramrthata; so the advaitam, the observer is satyam. The
observed is mithya; this is vdnta. I the observer alone am sathyam; whatever I observe is
mithya.
And that is why we extend the question to God also. God is sathyam or mithya, if you ask;
what will be advaitin's answer. He will ask a counter question. For you God comes under
observer category or observed category? If you say God comes under observed category, we
say the observed God is mithya. If God is sathyam, God as the observer is sathyam.

yaditurvkaamkitra
avkya tanmnasikkaa syt|
na drauranya param hi tasya
vk svaml pravilya nih ||22||
In Saddaranam Rmana Mahrshi says: any perception of God in any form is only mithya
perception. Real God can never be perceived because real God as a perceived entity is not
there; real God is there only as the perceiver. na drauranya; drau anya vara ha nsti.
There is no vara other than the observer-I.
So therefore, advaitam paramrthada, this line occurs in Mnukya krika. But here it is
written ithi ruti brut. Perhaps this line occurs in some of the minor upaiads also. There
are some Mnukya krika slkas which are borrowed from some smaller upaiads;
perhaps, keeping that in mind, akarcrya has written ruti brut; it is there in Mnukya
krika.
1548
And how do you prove that. It is very easily proved. Go to sleep. sushupthau advaitham
anubhuyat. Go sleep; not now; in supthi advaitam is very clearly experienced. Directly
experienced; aparka jna, not theory; aparka jna.
So that is why I repeatedly say, advaita anubhava we have got. Dvaita anubhava we have
got. We do not require any new anubhava.
Vdnta is not meant to give you dvaita anubhava; because we have. Vdnta is not meant
to give you advaita anubhava; because we have got. Vdnta is meant to educate you.
Educate what: whether the dvaita anubhava is my real nature; or advaita anubhava is a real
nature, which is real, which is incidental; which is vesham, which is original; waker is the
original and sleeper is the vam? or sleeper is the original, waker is the vam? This is an
intellectual confusion. We do not have an experiential problem at all; we have got a cognitive
problem; intellectual problem. Vdnta has to come resolve that cognitive problem. And I
have to claim that I, the advaita is satyam, this dvaita anubhava is vam. As some author
nicely said: you are not a human being with a spiritual experience; but you are a spiritual
being with a temporary human experience. We want to be human being and want to get
spiritual experience. As long as you continue to be a human being sitting in meditation,
taking to spiritual experience, there is a fundamental flaw. Knowing that I am spiritual being,
having incidental human experience, is a cognitive change; tma jna is a cognitive
change. Experientially no change is brought out. If at all experiential change has to take
place, the experiential change is in tma jna phalam.
As a result of this knowledge, which is purely intellectual and cognitive, the result comes; the
result is experiential. Jna is intellectual; the result is experiential; what is the result; nti;
abhaya; the earlier bhaya has left us. Whether I will be gone; whether I will be gone;
whether I will be gone; OK, if I go, let me go. There is no fear. there is no tension.
Tensionlessness is not jna. It is jna; it is an anubhava. Neither Brahman is anubhava;
nor brahma jna is anubhava, brahma jna phalam is anubhava. Brahman is a fact; Brahma
jna is an intellectual understanding; Brahma jna phalam is an experience, we can see
for ourselves. So therefore, suupthau advaitam anubhuyat.
|
|| ||
ananyatvamadhihndrpyasya nirkitam |
paitai rajjusarpdau vikalp bhrntijvana ||406||
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So here he concludes the nirvikalpha meditation. Sarva aha or sarvtma bhva was
the previous meditation. Then the next meditation is nirvikalpa bhva; aha nirvikalpaka
asmi. In fact the advaitam is synonymous with nirvikalpam. advaitam and nirvikalpam both
mean the same thing. So that topic is being concluded here.
He says why we do not take world as a second thing. Why can't you count the world as a
second thing. I, the observer, am the No.1; observed world No.2. I, the subject is No.1; world,
the object, is No.2. Subject-object is there two. Why can't we count.
akarcrya says I would not allow you to count. You can the see the world but you cannot
count. Exactly like what? Your image in the mirror. You see you image in the mirror; but you
will not count as a second entity; because it is mithya; it does not exist separate from me.
In the same way, the observed-world does not exist separate from the observer. The
observed world does not exist separate from the observer; so the observed world is
superimposition on the observer. So observed world is called rpita, the observer is
called adhitna.
Then you may ask: Svmiji do you say that this world does not exist separate from me. It is
unbelievable. It is unbelievable only; so is your dream world also. When you were in dream,
you would never have believed that this dream world is non-separate from me. You
recognise clearly when? on waking up. Waking is called wisdom.
Similarly, in the wake of wisdom, you clearly know that this is non-separate from me. Of
course the example should not be extended too much. when you wake up from the dream,
the dream disappears. But when you gain Brahma jna here and wake up, this world is
not going to disappear, therefore it is exactly like, waking up and continuing to dream.
Suppose you dream, knowing that it is dream; how will it be. Like that. So therefore he says:
rpyasya ananyatvam, a superimposed thing is non-different from its substratum. A
superimposed thing is non-different from, does not separately exist, from the substratum. iti
nirkitam, we have experienced this. In the case of rope snake, in the case of shell silver, in
the case of mirage water, in the case of dream also, I know, there is no dream world separate
from me. Extending the same principle, you have to come here.
1550
So he gives the examples here. rajjusarpdau paitai nirkitam. First sentence up to that.
rpyasya adhihnt ananyatvam, rajjusarpdau paitai nirkitam, this fact is recognised
by all intelligent people in the case of rope-snake, shell-silver, waker-dream, etc. And from
this, what is the conclusion: vikalp bhrnti jvana, any superimposition has only fake
existence. Any superimposition has got only a fake existence and what is the nourishment for
that; who is nourishing every fake thing; your confusion is the nourisher of the existence. You
are nourishing it.
That is why even in a family life and all, sometimes we have a misunderstanding about a
person. A person must have done something with some other motive and you attach a
particular motive and then you misunderstand, you conclude that; that person does not love
me. For everything that alone is the conclusion. That person does not love me or like me.
Now once we have done that, now every action that person does later, every action that
person does later, I will inject; he is doing like that; like this you see; etc. I myself flourish. And
it becomes bhdkram. Just as our own dream becomes a Frankenstein.
Similarly this world is inflated by our delusion. Delusion is the helium by which the balloon of
sasra is inflated. Delusion-helium or hydrogen has inflated the sasra-balloon. Vdnta
is bringing the pin. With the vdnta pin, guru wants to prick it; but the problem is filled up
with hydrogen; and it is going up and up and the guru has to run and prick. iya does not
allow. Guru will prick and it has to burst one day.
So vikalpa, every superimposition is bhrnti jvana; having nourishment or food in your

delusion. And therefore duality is fake, non-duality is truth; and that non-dual I am is the
second form of meditation. Then he is changing the topic from the next verse; which we will
see in the next class.
Hari Om.
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129. Verses 407 to 410
We saw that samdhi abhy is a form of nidhidhysanam and in which samdhi abhysa, a
person dwells upon any aspect of vdantik teaching and by dwelling upon that, that
particular aspects sinks into his personality and it gets totally assimilated.
And the benefit of assimilation is non-forgetfulness of vdnta, during transactional

problems. All transactions involve problems. In fact, transaction is problem. And
transactional problem will not be problem if vdantik teaching is not forgotten.
Therefore non-forgetfulness is the benefit of assimilation and assimilation is the benefit of

samdhi abhysa. And any aspect of teaching can be taken. And here akarcrya is
talking about the highest teaching of vdnta which is I alone am everything. I am all; aha
va idam sarva.
What do you mean aha va idam sarva? It means I alone am appearing as seeming
plurality; just as gold alone is appearing as all ornaments; I alone with varieties of nma rpa,
AM appearing as the world.
And what is the advantage of this meditation? The advantage is once I know that there is no
world other than me, the advantage is the world cannot persecute me. The world cannot
harass me. The world cannot blackmail me. The world cannot limit me. The world cannot
threaten me. The world cannot reject me. the world cannot corner me. In fact, all sasra
are because I look upon the world as something independently existent. So this is the
sarvthma bhva. This is the meditation. And this brings about change in my perspective a
change in my mind. A change in perspective.
What is the perspective change? The world does not exist independent of me, is the new
perspective and that change is a change in the mind. And therefore mental transformation is
what is required.
What type of mental transformation? Assimilation based mental transformation. Not mere
repeating I am all; I am all; it is not a matter for japa. It is like a equation in science. An
equation is a matter for understanding, not for japa. We should know the difference between
japa and knowledge. Mantra japa who need understand at all; mere abda avrtti will bring
about a purification. But I am everything is not for japa; it is a matter for conviction.
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And therefore akarcrya is emphasising this mental transformation through samdhi

abhy in these verses in which we have seen up to 406. Now we will go to the next verse.
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cittaml vikalp:'ya cittbhv na kacana |
atacitta samdhhi pratyagrp partmani ||407||
So here he points out mind is the cause of all problems. Manava manuynm kram
banda mkyayh. And therefore what we have to treat is not the external world but the
mind.
Whose mind? Not somebody else's mind. Do not try to transform somebody else's mind.
You will miserably fail and be disappointed. If at all you want to transform, transform your
mind.
And for that he says: citta mul aya vikalpa. vikalpa means division, duality; which
represents sasra. Dvaitam means remember sasra. Aya vikalpa, this plurality, which
is nothing but sasra is citta mla; is caused by the mind. Bahuvrihi: cittam mlam yasya
sa; cittamla vikalpa.
So mind is the cause of plurality and consequent sasra. And how do you prove that? We
prove that by the method of anvaya and vyatirka. I have talked about this before. Anvaya
and vyatirka. When the mind is active, problems are also there; when the mind is resolved in
sleep, problems are also resolved. So mind is: problems are. Mind is not: no problems.
Therefore, mind is the cause of problem. Yat tattve: yat tattvam; yad abhvam: yad abhva;
tat, tasya kraam. This is called anvyaya vyatirka method.
And that he says: aya vikalpa citta mla, because citta abhv; this is called vyatirka
nyya. In the absence of citta, na kacana. There is no division. In deep sleep state, divisions
are not there. OK. This statement is a true statement.
But if we do not understand this statement properly, it can create a big problem also. If you
do not understand, this statement can be dangerous statement. How? The statement says
when the mind is there; problems are there, when the mind is dissolved temporary in sleep,
problems are also dissolved; therefore mind is the cause of sasra; therefore for mka
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what should you do; destroy the mind. This is the wrong philosophy many people have
arrived at. A very unfortunate corollary has been derived by people, what is that: destroy the
mind: Man nam kuru.
And not only they have concluded that: they say all jnis have no mind. All jnis have no
mind. who is operating. God is operating. So many things they say and they have justify the
things by further things.
But if destruction of the mind is mka, then it will mean the moment a person gets mka,
he loses the mind. Once the mind is gone, there is no difference between a living person and
a dead person. Or a person who is a vegetable in hospital. Some people with all over tubes,
technically alive, because mind does not function. Imagine mka is either losing the mind or
making the mind inoperative; will any person like that mka? Therefore remember we do
not aim at the destruction of the mind. We do not want a vegetable like living. We want a
mka in which mind is very much alive and operative. Not only mind must be alive and
operative, we want a mind which is far superior to a samsri's mind; which is beautifully
described in the Gt; adve sarvabhtnm maitra karu nirmama, nirahakra. All
these virtues talked about in the Gt, all the virtues of a jvan muktha, like compassion,
belong to what; tma or mind; compassion belongs to tma or mind? Basic doubts I hope
you do not have. tma does not have any compassion, because it is nirguam, nikala,
nirkram. nicalam, etc.
So when you say jni is an embodiment of compassion, it means he has a mind and that
too a beautiful blessing mind. And therefore remember whenever we say mind is the cause
of problem, it means an ignorant mind is the cause of problem. Mind is not the cause.
Ignorant mind is the cause of problem. Or doubting mind is the cause of problem. Ignorance
is gone; but there is doubts; or the third forgetful mind is the cause of problem.
After study of vdnta, if I am suffering from sasra, it is not ignorance. because I have
studied well; it is not even doubt; Why, Svmiji I do not have doubts; i do not have anything
to ask. So our sasra is not caused by ignorant mind, not caused by doubting mind, only
caused by the forgetful mind; which at the moment of crisis forgets the teachings, which
means it is not totally internalised.
Therefore, what should we destroy; the ignorant mind should be destroyed; and we should
enjoy a wise mind. Doubting mind should be destroyed and we should enjoy a mind of
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conviction and forgetful mind should be destroyed; and we should enjoy a non-forgetting
mind. Therefore let the mind be there; only the ignorance, doubt and forgetfulness in the
mind should go. Forgetfulness is called vipartha bhvana. And therefore akarcrya says
here: ata: for you here akarcrya is addressing an advanced student.
Therefore Oh Students your problem is not ignorance, because we have attended vdnta
classes sufficiently; your problem is not even doubt; because you can remove even the
doubts of others, so thorough you are; so your problem can be what: only habitual
identification.
Your problem can be only vipartha bhvana sahitham mana; is your problem. Therefore
ata; Vipartha bhavana; prathibanda satvt; citta samdhhi. Therefore may you practice
samdhi abhysa. May you practice samdhi abhysa.
And samdhi or absorption in what: pratyagrp partmani; may you remain absorbed in
your own higher nature. You are invoking your lower nature for all transactions. You are
invoking your ego for all transactions. Even in places where ego should not come; there also,
in temple also, it is to remove the ego we go to the temple; but in that field also, we say: I
have donated Rs.5 lakhs; therefore I want the first row. I have donated Rs.3 lakhs; therefore I
want; there also what: the ego comes. So since all the transactions invoke our ego and
sometimes even in vdnta, I have studied Brahma stra, therefore I am superior; you did not
study brahma Stra, therefore you are inferior; What does the man who studied Brahma
Stra say, I have studied brahma Stra bhyam. Another ego. Another person says: Brahma
stra bya tkk. Thus anything can trigger the ego.
Therefore spend some time, you are not even a knower-I; knower-I is ego because knower-I
has got limitations. What is the limitation; it knows many things; and it does not know many
more things. And therefore drop your even knower-I; you drop and get absorbed in
pramatru vilakaa ski caitanya.
Therefore, pratyagrp partmani, in your higher Self, which is the inner nature;
pratyagrpam means pratyak svarpam; para tma means the higher Self, as opposed to
apara tma; apara tma is the ego. May you practice this meditation.
And how to do that. akarcrya need not do that; but again he is telling how to invoke
your higher nature.
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|

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kimapi satatabdha kvalnandarpa
nirpamamativla nityamukta nirham |
niravadhigaganbha nikala nirvikalpa
hrdi kalayati vidvn brahma pra samdhau ||408||
How a vdantik student does samdhi abhysa; three beautiful verses; in all these three
verses 408, 409 and 410, the fourth line is the same. So we will see the fourth line first.
vidvn samdhau hrdi pra brahma kalayati. Kalayati means thinks of, invokes, meditates
upon. Kalayati is equal to dhyayati. Where does he meditate. hrdi; in his heart, or in his mind,
in his mind, he invokes the pram brahma; Brahman the caitanya which is pram.
Because in the mind two things are constantly there; one is a constantly changing thought; in
the form of rga-dva kma krda etc. and in the form of the consciousness which
illumines. Remember the example. Here in this hall, there are so many varieties of things and
being and there is there is one changeless thing; that is the light in which every changing
object is bathed or soaked. The objects are moving; but the light is not moving. And our
mind always pays attention to what: a moving thing alone. Mind is always meant for that.
Therefore when a person want to turn the car, he has the beeping light. Anything moving,
attention is drawn. Some students get up and sit. Everyone will look there; I am also. Mind.
So if you look at the mind, there is the changeless consciousness because of which every
changing thought is known, and also the changing thought but we always turn our attention
to the thought and not the prathibdha vidhitham. Samdhi abhy is turning the
attention to the caitanya amsa. That is way they say: this is the principle of the rkrida also.
Agan Agan anthara mdhava; mdhavam mdhavam ca anthara Agan;
Agan means gpi, which represents thought. Mdhava means Krishna which represents
caitanya. First your focus is on the thoughts and you say between two thoughts there is
one caitanya. Thought is important first. So many gopies there; in between all of them
Krishnan. Later, you say, it is not caitanya is in between thoughts, but thoughts are raising
in one continuous mdhavam mdhavam ca. The two Agans are different; one gpi is
different from another gpi; but Mdhava Krishna is the same.
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So when you turn the attention from from the changing thought to the changeless
consciousness, and claim that consciousness I am; what is turning the attention; turning the
attention is entertaining a thought.
And what is that thought; this ever evident consciousness I am. Ski caitanya aha asmi.
This vrtti pravh is called hrdi kalayati. vidvn hrdi kalayati. the wise person, here vidvn
means what: the one who has gone through ravaam and mananam sufficiently. So ravaa
manana kartvidvn, nidhidhysati. nidhidhysati.
And he is absorbed in what: prnam Brahma, the ski caitanya which is nothing but
Brahman. And what type of Brahman; prnam Brahma. So this is the job done in samdhi
abhysa. This is repeated in all the three slka s and the rest of the three slka s is the
description of prnam Brahman.
What is that Brahman. go to the first line. Kimapi satata bdham, which is nothing but the
non-fluctuating consciousness. Satata bdham, always remaining the same; however violent
the thought may be. Even in the most violent mind, consciousness the calmest
consciousness. It cannot be disturbed. That undisturbed caitanya I am. Satata bdham.
Khvala nanda rpam, which is of the nature of nanda, which is free from all the
dukha; disturbances; dukha rahitam; dukha means finitude. So free from finitude;
Nirpama; upama means comparison; matching; nirpama means without comparison;

matchless, incomparable. Why it is matchless, infinite can be only one; there cannot be a
second thing other than infinite. Therefore nirpama, incomparable, na vidyte upama
yasya tat; upama rahitam ityartha.
Ativla; vla means boundary. Limit; ativla means limitless, ananta. And when we say
limitless, space-wise, time-wise and property-wise, da, kla, vastu pariccda snyam.
Ativla; vla means limit; Na vidyte vla; sma; yasya nissma.
Then nithyamukta ever free. Not that through vdantik study you got freedom. If you say I
got freedom through vdantik study means you did not understand, because if you say you
got free through something, freedom becomes a result of some action. And if it is a result, it
will have a beginning and end. And therefore I did not get liberation through ravaam; I did
not get liberation through mananam, I am not going to get liberation through
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nidhidhysanam. And then why I am doing all these things. Through ravaam, I come to
know that I need not get liberation.
How, through ravaam I come to know that I need not get liberation. Why, hopeless case?
No; because I was never bound, bondage was a misconception. Dropping the misconception
and expectation is the purpose of meditation. Dropping the misconception and expectation;
when will it come; when it will come, Svmiji will I get in this janma; all these stupid
questions; for dropping all these only meditation. So therefore nithya mukta,
nirham; nirham is free from ha; ha is equal to icch; or karma; both meanings are there;
therefore nirham means free from both; two meanings you can take; icch rahitam; karma
rahitam. So Brahman, pra Brahma is desireless and actionless.
Then niravadi gaganbham. Previously he said it cannot be compared. but if you are
particular about comparison, we can give one comparison.
What is that; gaganbha. bha means similar to; comparable to; gaganam, gaganam
means what; ka. So the nearest comparison for Brahman is space; because there are so
many features common to ka and brahma. Do you remember; both are kam; both are
asaga; both are nirkra; both are sarva dhara; all these; both are indivisible;
nirvikalpatvam; asagatvam; katvam; sarva dharatvam. all these are common. and
therefore gaganbha. gagana tulyam.
What type of gaganam. Niravadhi; the boundless, limitless space. That is why they say
cidka, cidambara; all these words are because of this alone.
Then nikala. nikala means free from all the kala, division or limbs; avayava rahitam. So
kala literally means part and therefore we can safely say: partless and kala can mean limb like
hand, etc. That is also not there. So nikala.
Nirvikalpam. So without any vikalps; without any superimposition. Kalpan rahitam,

prapaja rahita itiartha. Niprapajam. In Mnukya prapaja upaamam; all the upaiadic
ideas are culled together in one place. And such a Brahman the meditator invokes; not as an
object; Tad brahma aha asmi.
Continuing
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prakrtivikrtinya bhvanttabhva
amaraamasamna mnasabandadram |
nigamavacanasiddha nityamasmatprasiddha
hrdi kalayati vidvn brahma pra samdhau ||409||
So if you want a change in meditation; you say that same meditation is boring. So
akarcrya says I will give out another set of nature of Brahman, you can think in these
lines. Fourth line is the same. So vidvn samdhau hrdi pram brahma kalayati. The wise
person meditates upon such a Brahman.
What type of Brahman. prakrti vikrti nya; a Brahman which has neither cause nor effect.
Prakrti means kraam, vikrti means kryam; nya means without. Prakrti vikrti nya;
means kraa krya rahitam. That means what: Brahman does not have any cause. So
Brahman is not produced out of anything.
Similarly Brahman does not have any effect also. That means Brahman is not a cause of
anything. Here alone you can get a doubt. If you do not, I will create. You say Brahman does
not have any effect. But in all the upaiads, including Brahma stra, you define Brahman as
what: Jagad kraam. Shamelessly you define Brahman as jagad kraam, which means
what: the world is an effect of Brahman. And here you say Brahman has no effect.
How do you contradict yourselves. We say both statements are say. When we say Brahman
has got an effect or a product, we mean Brahman has got an apparent product; unreal
product.
And when we say Brahman does not have product, we mean Brahman does not have a real
product. So a real world is not born; an unreal world is born. Therefore when you say: is
born, what to include; unreal world; is not born when you say, what to include; a real world is
not born. An unreal world is born. Therefore both statements are equally correct.
Exactly like what: a real snake is not born out of rope. At the same time, an unreal snake is
born out of rope. A real dream world is not born of waker. An unreal dream world is born. So
born is also correct; not born is also correct. What; is what is to be filled appropriately.
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So a real world is not born out of Brahman; bhvan tta bhva. So having a nature which is
unconceivable, of unconceivable nature. Bhavana means what: conception; concept is called
bhvana. Bhvana ttam means what: beyond conception; unconceivable or inconceivable,
whichever be the correct English. You note. Inconceivable. Bhva means svarpam. So the
final meaning is acintya svarpam. Bhvantta bhvam is equal to acintya svarpam or
inconceivable nature. It cannot be objectified. That is why in meditation you should not look
for Brahman. You will get struck.
Then samarasam. So which is everywhere; amam; harmonious is called samarasa; sama

rasaha svarpa yasya. Of uniform nature. I am not explaining this; we have seen this plenty
of times in the Upaiads; in the Gt; vidyvinaya sampann Brahma gavi hasthini, samam
sarvu bhtheu tiantam paramsvaram; several times we have seen; therefore I do not
want to repeat.
Then asamna. asamnais the same as nirpamam of the previous verse; Matchless. Na
vidyte samna yasya tat asamna.
Then mna sambandha dram. It is beyond all instruments of knowledge. Mna means
pramam; Sambhanda means contact. dram means beyond. Beyond the contact of,
beyond the access of, all the instruments of knowledge; sarva prama agcara. In simple
language, apramyam. Unobjectifiable. So why, it cannot be objectified. ou should not say,
now I know the reason; It is not there at all; that is why it cannot be objectified. If I know, not
because it is not there, because it is in the form of the very I, who is the objectifier.
Remember the law, the objectifier cannot be the objectified. The camera cannot be
photographed, by the same camera. Do not say we have done it. Camera cannot be
photographed by the same camera. So therefore mna sambandha dram.
Then nigama vacana siddha. But it is revealed through the words of the stra. stra
prama prakitam. So it is revealed by nigama; nigama means vda. Nigama vachana
means vda vkya. Vda pramam. So that which is revealed through vda prama.
How vda pramam can reveal, if it cannot be objectified by any instruments of knowledge,
if you ask, remember the example, even though the eyes cannot see themselves, there is one
method of seeing the eye. Remember, the mirror. If at all you want to see, the eyes cannot
never see themselves, but the nearest possibility is when we use the mirror. Similarly I can
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never know my nature, but if at all I want to know, there is only one method, vda darpaa.
stra-mirror you use and I know who I am. Thefore nigama vachana siddham.
And how is that Brahman available. Nityam asmat prasiddha. Which is ever evident in the
form of I, the conscious principle. That is the secret. Ever evident. There is no time when you
do not experience Brahman. You are experiencing Brahman all the time, as what: I am
conscious being, I am conscious being. So that consciousness is Brahman.
So asmat prasiddha means what: prasiddha means evident. p. Asmat means what: as the
very I.

svtmna prakakarti bhajat y mudray bhadray
tasmai rgurumrtay nama ida rdakimrtay || 7||
That idea is said here. Fourth line I am not explaining, we have seen.
Continuing
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|| ||
ajaramamaramastbhvavastusvarpa
stimitasalilariprakhyamkhyvihnam |
amitaguavikra vata ntamka
hrdi kalayati vidvn brahma pra samdhau || 410 ||
So the fourth line is the same. The wise people practice samdhi. Absorption in Brahman.
What type of Brahman? The description is given.
Ajaram amaram; you can understand. Ajaram means jar rahitam, without decay or old age;
amaram means marana rahitam, without death; jar maraa varjitham.
And then, the next word you should split properly. Asta abhvavastu svarpa. So in my
book, there is a different reading. Asta abhva is one reading; instead of abhva, better
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reading is abhsa. sa khra instead of va kra. so asta abhs vastu svarpam. amaram asta
abha vasthu svarpam. Vastu svarpam means endowed with a nature. A absolute nature.
Pramrthika svarpam, which is asta abhsam. Asta means free from; asta means free from;
disappeared; surya astamanam, from that word only. surya astamanam, Sun has disappeared.
Therefore means free from; abhs means all false appearances, mithya vasthu; abhsa
means mithya vastu and real thing. And astha abhs means free from all the appearances of
duality. And you can understand abhs as all appearances means what; the entire world is
appearance only; therefore asta abhs can be understood as asta prapaja; asta prapaja
can be understood as prapaja rahita. So what is the final meaning. Prapaja rahita vastu
svarpam; of the nature in which there is no world at all. Advaitam iti artha. It is world free;
it is duality free; prapajpa amam. So astabhs vastu svarpam.
Then, stimitasalilariprakhyam; another example is given. salilarimeans ocean; a huge

reservoir of water; raasi means reservoir; salilam water; salilari; reservoir of water, an ocean.
And what type of ocean; stimitam; stimitam means still, calm, tranquil; anta, so stimitam
salilari is equal is equal to anta samudra. Prakhyam means comparable to. So Brahman
is comparable to a calm ocean in meditation. During vyavahr it is comparable to a stormy
ocean; and now, it is comparable to anta samudra; tranquil ocean; waveless ocean;
prakhyam means similar to.
Then khyvihnam; it is nma rahitam. akhya means name. Vihnam means free from. So
nma rahitam; it does not have a name at all.
Then what about all the names; they are pseudo names. So they are all names given; only
from relative standpoint; but from its own standpoint, no name can be given. That is why in
Mnukya we will see: Turiya pda is named as silence. Silence is not another word. Amtra
caturta, because any name, naming is limiting. To name is to limit. So no name can be
attributed. Therefore nma rahitam.
Then amitha gua vikhram. Gua vikhra means all the products of the three gus.
vikhra means kryam. Gua vikhra means trigua kryam. And what is the trigua kryam;
the entire universe. So the external world is also a product of three guas; internal thought,
every thought is either stvic, rjasic or tmasic. Satvic is called anta vrtti, rjasic vrtti is
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called ghra vrtti; tmasic vrtti is called mdha vrtti. Thus all our thoughts are antha, ghra,
mdha vrttaya.
Pajadai fifteenth chapter, these three types of vrttis are analysed. So the internal world of
thought is gua vikhra; external world of object is gua vikhra; Brahman is free from both
of them. amitham, ; ; means all of them are resolved; calmed down.
That in which all the products of guas are resolved.
Then vatam, vatam means eternal. antam, understand, therefore only tranquil.
Why tranquil; amita gua vikratvt antam. antam, ivam advaitam caturtham manyante,
sa tma sa vijnya. All Mnukya idea. Turiya pda is exactly described here.
And how many such Brahmans are there. kam. And what is that Brahman. I myself. You
should not leave that. So kam brahma. Such a Brahman, vidvn hrdi kalayati. All these slka
as are nidhidhysana slks.
So nirva atkam is there; akarcrya is separately written nidhidhysana slka as.

Nirvna daakam is there; nirva atkam is there; Advaita pajakam are there.There are so
many such meditation slka s. But in some vdnta graths like Vivkacmai also, he has
incorporated some. Even if you do not study that separate, these can be learned byheart
and as even we chant, we see that as our glory.
Meditation on self-glory. Isn't arrogance; do not ask. If you claim glory to your ego, it is
arrogance. Your ego does not have any of the glories. And not only that for every glory, it
has got a weakness. for every good work, you have done 15,000 akramams. So therefore, it is
arrogance, if I claim ego has got all these things. What is the definition of Ego? Caitanya
pratibimba sahitha arra. Caitanya pratibimba sahitha arra does not have any glory. If
you claim the glory as belonging to the caitanya, it is not arrogance; firmly you can claim, I
am nitya, I am uddha, I am sarvdhra; it is not arrogance, it is wisdom. May you
practice this meditation.
Hari Om.
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130. Verse 411 to 416
akarcrya pointed out that the mind is the problem of sasra and therefore one has to
handle the mind. And what do you mean handling the mind. The mind has three-fold
problems and if these three problems are taken care of, the mind is a harmless mind; not
only it is a harmless mind, it is a blessing also.
And what are the three problems in the mind. One is ignorant regarding my higher nature;
ajna. The second is the saaya; doubt regarding my svarpam, higher nature. And the
third one is viparyaya; the forgetfulness regarding my higher nature. Ignorance, doubt and
forgetfulness; these are the problems. Ignorance has to be handled through systematic
study of the scriptures, doubt has to be handled only by answering every question raised by
the intellect. Doubt is because of incomplete knowledge, and they have to be answered and
which is called mananam, and self-forgetfulness has to be handled only through
nidhidhysanam. Dwelling upon the teaching as often as possible.
And we saw nidhidhysanam is of various types, reading is a form of nidhidhysanam,

writing is a form of nidhidhysanam; discussion is a form of nidhidhysanam, teaching is
another form of nidhidhysanam and samdhi abhy is also a form of nidhidhysanam. Of
this samdhi abhysa is presented here by akarcrya as one of the methods of
nidhidhysanam for assimilation. Assimilation is to avoid self-forgetfulness. And how to
practice this samdhi, he has been talking about; it is invoking the different features of my
own higher nature, so that my lower nature becomes so insignificant that its problems do
not occupy the mind too much. Problems have to be dealt with; that is wonderful. If the
problems become an obsession; if the problems lead to preoccupation of the mind, it means
the problems stop me from living my life.
A preoccupied mind does not allow me to live. I do not live. Why I do not live. My mind is
not available. I would be talking without talking; I would be seeing TVs without seeing; I
would be eating without eating; I will be attending the class, without attending. Why? All the
time pre-occupied. preoccupied is caused when the smaller-I becomes dominant. Therefore
the I, the smaller-I has to be put in its place. And that is called assimilation.
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And different features of tma were mentioned in verse 408, 409 and 410 and akarcrya
has said, vidvn pram Brahma kalayati. So the wise person invokes the higher self in his
samdhi abhysa. Up to this we saw.
Continuing.

|

|| ||
samhitntakaraa svarp
vilkaytmnamakhaavaibhavam |
vicchinddhi banda bhavagandhagandhita
yatnna pustva saphalkuruva ||411 ||
As mentioned in these previous three verses, May you think of your higher nature in a
tranquil mind. Look at the second line. tmnam vilkaya. May you think of your higher
nature; vilkaya literally means perceive, see, here seeing is not a sensory perception, here
seeing is appreciation, invocation, recollection of the teaching, because the higher nature has
been revealed during ravaam, whatever has been revealed; to bring all that into mind. Like
cud chewing by the cow. Therefore tmnam vilkaya.
What type of higher nature. Akhaa vaibhavam; whose glory is limitless, boundless glory,
because all the glories belong to the tma only; sri, sthiti, laya; all these are the glories of
the tma, maiva sakalam jtam, mai sarva prathititam, mai sarva laya yti tad
brahmadvayaasmyaha. So may you see your glory.
And where do you see: samhita antharakraa svarup; in your mind, which has been made
tranquil in the seat of meditation. Samahitam means quietened; focussed; so in a quiet mind,
a focused mind, antakraa svarup, the whole word is one compound word, after
antakraa, there should not be a gap; it is a continuous word. Here the word samhitam,
refers to amadhau varthamanaam. The mind in samdhi. And when I use the word: samdhi,
do not think of any peculiar mystic state; samdhi means a quiet silent, silent mind which is
capable of absorption. Samdhi should be understood as a state in which hundred percent
mind is available for any job that you want to do.
That 100% mind, now they are teaching special courses are held for listening skills. What we
are thinking is that we are listening to so many things. But on research they find that we do
not listen. And I have discovered it; it is a fact; most of my announcements are either not
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listened or half listened or wrongly listened. I am really terrified; because if this is the
condition of the announcements itself, what is happening in the classes is a great concern for
me.
So it is truth that we do not listen with 100% mind. And if you can do that; you are in
samdhi. Samdhi is nothing but making 100% mind available for any task that you want to
perform. In that 100% mind, tmnam vilkaya. Akhaa vaibhavam; the tma, the infinite
glory; bahuvrihi samsa; akndam vaibhavam yasya tmna tam tmana; and having
invoked your higher nature, what do you do; may you forget all the bonds belonging to your
lower-I; the ego-I; May you not dwell upon them. May you not get pre-occupied with them.
Therefore bandha vicchinddhi; may you break or destroy all your bonds; bondages; strings;
ropes or chains, may you break all the chains belonging to the ego, the lower-I, the
ahakra,
What is the definition of the ego; you will always remember the technical definition; not the
ego that we talk about in regular basis; that ego is arrogance. In vdnta, ego is the antma
plus reflected consciousness. Live antma is called ego. Pratibhimba caitanya sahita antma
is called ego. So may you neither be interested in antma; nor be interested in the reflection
in the antma, may you own up the original consciousness.
And why should break this ahakra bond, because bhavagandhagandhita. Ahakra has
got the foul smell; it has got a stinking smell; he has to use all methods to see whether you
will then at least drop it; all kinds of disgusting words, so that you may drop; we are saying
we will drop, and he has also tried; what is the foul smell; the foul smell of sasra; rga-
dva-kma-krda, they are the foul smells belonging to skma arras; and the foul
smell belonging to stla arra, one need not talk about it; that is why varieties of
perfumes are created; for what purposes, because the stla arra has got. Therefore bhava
gandha means sasra gandha.
Which is afflicted by, stinged by the impurities of sasra; and it is not going to be easy, that
he accepts, yathnna; yathnna should be connected to the third line, yathnna vicchinddhi,
may you drop obsession with your ego; with effort, any amount of effort is worth. And if you
do that, what is the great achievement in it; he says pustva
saphalkuruva; may you make your human birth meaningful; purposeful. pustva means
puruatvam; puruatvam here means manuya tvam; manuya tvam means manuya janma.
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And saphalkuruva means what: make it meaningful and purposeful. If you do not
accomplish this, any other accomplishment is meaningless.
Remember Kenopiad; ihacd avdi atha satyamasti, na cd iha avdi mahti vinati. If
you gain this knowledge, the life is meaningful. If you do not gain this, whatever else you
gain, the loss is infinite loss. That is here hinted at.
Continuing
|
||||
sarvpdhivinirmukta saccidnandamadvaya |
bhvaytmnamtmastha na bhya kalpas:'dhvan ||412||
And for this purpose, for making life meaning and fruitful, tmanam bhva. Almost
repetition of the previous slka. Look at the second line. tmanam bhvaya. May you invoke,
think of your higher nature, as often as possible. May you think of your higher nature, the
more you think of your higher nature, the less significant the lower nature will become.
And what type of tma; that tma is described. Sarvopdhivinirmuktam; that tma which is
free from all relationships. Any relationship belongs to the ego only. Therefore the more you
dwell on relationships, the more you are in the ego level.
And when I say relationship, relationship with things, relationship with people, and
relationship with situation. Any form of saga belongs to ahakra; tma is asaga
svarpa. Therefore may you invoke your asaga svarpam, so that all the sags will
become insignificant. So sarva updhi; updhi means association; stla skma kraa
vinirmuktam.
And satchidnand advaya. Your higher nature, which is sat chit and nanda; I am not
explaining; you know very well. We have seen very often; which is of the nature of
sacchidnandamadvyam, which is non-dual and tmastham; which is appreciated in the
mind; even though tma is everywhere, it can be recognised only in the mind and that too in
one's own mind; I can understand tma only in my mind.
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And how do you recognise the tma; as the witness consciousness of both the presence of
thoughts as well as the absence of thoughts. Citta vrtti bhva abhva skitvna. So in the
form of ski tmastam, located in the mind.
So here the word tma means mind. See two tmas are near; bhvaya tmnam tmastham.
tmnam means the sacchidnanda tma. When you say tmastham, there the word tma
means the mind. And stham means what; obtaining. Therefore tmasthham means what;
antakara varthamnam. antakara ski rpa varthamnam. Yo vda nihitham
guhym; guh nihitham.
And if I do it sufficiently and once the ego becomes less and less significant, my
subconscious mind also gets flushed off ego-oriented thinking. Once the ego-oriented
thinking becomes weaker and weaker; all the kma, what should be my future, so when I talk
about my future, future belongs to tma or ego; past, present, and future; all these are only
from the standpoint of the ego; not from tma standpoint. And when I am less and less
bothered about the future, how am I going to be bothered about the next birth.
Therefore even my pre-occupation with next birth also becomes weaker; in short, ego loses it
battery. Battery becomes weak. Who is charging the ego battery. We are only doing it. So
like pedalling the cycle. If you stop pedalling the cycle, it will run for sometime, then it stop.
That is why we say that ego is not even bothered about punarjanma; and therefore it does
not have rebirth.
And therefore bhya adhvan na kalpate; you will not be fit for punarjanma. You will not be
fit for punarjanma, because fitness is caused by obsession with next birth. Where is it said, in
Mundakopiad.

kmn ya kmayat manyamna sa kmabhirjyat tatra tatra | paryptakmasya
krttmanastu ihaiva sarv pravilyanti km ||III.2.2 ||
When a person dies with strong unfulfilled desires; this has not been done, this has not been
done, when he dies with that thought, kmn ya kmayat manyamna, then because of
the very urge and force, the ego survives. In fact kma is the crystalling water; water of
crystallisation. Once the kma is gone, the ego becomes melted or powdery; so when kma
is here; saha kmabhirjyat tatra tatra; so kma pushes him to fulfil that desire. Parypta
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kmasya krithtmanastu, then no more obsession; then the ego loses its binding force, the
gum, the sticking force is removed; ihaiva sarve praviliyanti kma; here itself the ego is
dissolved into the amashti vara or hiranyagarbha.
Therefore here akarcrya says: you will become unfit, unqualified in eligible for what:
adhvan, adhva means what; journey of sasra. Literally adhva means mrga. And in this
context adhva means the journey of punarapi jananam and punarapi maraam; fourth case,
nakrantha, adhva, advaano, avaanaha; adhvane, chathurthi vibhakthi, for the smsric
journey you will become unqualified, ineligible. Bhya; for the repeated journey. So na
kalpat means you are ineligible; unfit.
Continuing.
-
|
||||
chyva pusa paridryamn-
mbhsarpa phalnubhty |
arrarcchavavannirasta
punarna sadhatta ida mahtm ||413||
So by the practice of nidhidhysanam and by the invocation of the higher-I, the lower-I
becomes less and less significant; the pre-occupation with the ego also will become lesser
and lesser; and the physical body which is an integral part of the ego; the physical body
becomes less and less significant. At least previously, as a seeker he had to give importance
to the body because, even for jna prpti, body is important. Not only a materialist person
has to bother about the body, because to eat nicely, one has to be healthy, and therefore at
least for material pleasures he has to protect. Even for a spiritual seeker, body is important;
for ravaa mananni, body is the means, but once a person has gained mka or
knowledge, body is neither necessary for material goal nor is it necessary for spiritual goal. It
has served its purpose.
That does not mean that he will hate the body or ill-treat the body or abuse the body. The
body is the creation of the Lord, and until now I claimed the body as my property; now I look
upon the body as the Lord's property. Therefore the attachment part is gone; it has to be
cared for until prrabdha is exhausted. But he does not have obsession. And therefore
arra nirastham. The body is negated, disowned or disclaimed, dis-identified. arra
nirastham, I no more claim the body as myself.
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And how far I have come from the body; rcchavavannirasta; disidentified totally; I have
come far away from the body. Far away when you say, it is not a physical distance; it is
psychological distancing, it is done from the body.
And to reemphasise akarcrya uses a strong word, avt; looking upon the body as
avam; a corpse; relatives are seeing me, they have started thinking, therefore we cannot
stand; you can straight away for creation; till just now, they were saying, mine, mine, mine,
etc.; Brya bibyati tasmin ky.
akarcrya says. Wife herself fears her husband's body. Once the life is gone, even the
dearest wife is afraid to be near the body for long. akarcrya tells many bitter truths. In
the Bhaja Gvinda, that is why, you can sing bhaja gvinda, but if you understand the
meaning, it is a terrible hammering slka, every statement is a truth, but bitter truth. Here
also akarcrya says that, avt nirastham. According to him, this body is potential av
only. So therefore, he uses so that we will not have attachment. Strong word is used only to
take away the strong attachment.
If the attachment is weaker, he will not use the strong word. Attachment is stronger, he also
uses strong words. avt, this body is disowned.
And what type of body it is; it is described as: bhsarpa paridryamna, which is only
false expression of the higher self. Which is only a fake expression of the higher self. It is
pratibimba caitanya. So therefore abhsrpa, abhsam means what: appearance. so
which is only a fake, a reduplicated or an imitation; that is the word I was looking for,
imitation jewellery, imitation diamond, imitation ornaments; which is only an imitation form;
abhs means fake, mithya, imitation; in the form of the false I; paridriyamaanam.
And why it is appearing like the I; the original-I has got consciousness. The ego also has got
consciousness. The Conciousness of the tma is bhimba caitanya; the consciousness of the
ego is pratibimba caitanya. And you know pratibimba m resembles bhimbam and
therefore ego is masquerading as the real-I.
And the wise man has understood that this fellow is an imitation one. And therefore he threw
it away. Or else he would have kept it locked in the box, inside another box, inside another
box, etc. Then he knew that it costs only Rs.2-1/2; that the diamond is Rs.2-1/2; and why
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should he keep it in the bureau; not necessary at all. Therefore abhrpa

paridriyamaanam,
And it is like what: pusa chya iva; like the shadow of a person. The shadow is fake;
shadow is unreal; but the shadow resembles the original. So pusa chya iva; abhs
rpa paridriyamnam, that is one adjective of arra.
And the next adjective is avavat nirasta arra; which is disowned like a corpse, and how
does one disown the lower one? Remember a lower inferior one can be disowned only when
you get something superior. And therefore phala anubhtya; by enjoying the benefit of
knowledge and what is the enjoyment of benefit of knowledge; poorna aha. So owning the
poorna aha he is ready to disown the dirty apra aha.
Before owning pra aha, apra aha is something better than nothing. If good food is
not available, what do the poor people do: so go out and in the dust bin, whatever they get,
they eat; why, when there is hunger, whatever is available from the dust bin and eat; how
long you will do; we do not do that; why because we have got good food. Similarly, the ego
is the crumb from the streets and we are eating that ego because we have not enjoyed
gulabjaan of tma which is dipped in the syrup of nanda. Ok. because that is not available,
we are eating whatever is available in the streets.
And having enjoyed that, suppose, that beggar, who was eating from the road, got lottery.
And he has started eating good food; and after enjoying the good food, suppose you call
him back, come back for one day, why can't eat the food from the streets, will he do that.
Similarly a jni can never value the worldly pleasures thereafter.
Therefore mahtma; so the mahtma, the wise person, who has enjoyed atmnanda,
brahmnanda, puna idam na sandatte; he will not resort to, take to, idam; this ego, this
body once again. Which body, that body which has been rejected before, the rejected body
he does not take to again.
So the whole slka is grammatically one sentence. pusa chyva abhs rpa
paridriyamnam phalanubhtya rt avavath nirastha idam arra, reject
; this rejected body, mahtm puna na sandatte; the wise person
does not take to again.
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continuing

|

||||
satatavimalabdhnandarpa samtya
tyaja jaamalarppdhimta sudr |
atha punarapi naia smaryat vntavastu
smaraaviayabhta kalpat kutsanya ||414||
Almost the same idea, presented in a different form. So having owned up the higher Self,
never turn back to the lower-I. So satata vimala bdha nandarpam samtya; so having
accomplished; having come to satata vimala bdha nanda rpam; hope you are
understanding; the tma, which is of the nature of nanda, rpam means svarpam, tma
understood, the tma which is of the nature of nanda, bdha, which is of the nature of
consciousness, bdham means caitanya, and vimala, which is pure; satatam, always.
So the tma which is eternal, pure consciousness and nanda, having accomplished such an
tma, tyaja; may you throw away, reject; and what should you reject, the lower-I; what type of
lower-I; jaa, mala rpa updhi. The opposite of tma; tma bdha rpam we said; opposite
to that is; jada rpam, that is caitanya, this is jaa.
And it is vimalam, pure; whereas this is malam. Jada mala rpa. And one more you have to
add; there it is nanda rpam; opposite here, it is dukha rpam; jada mala dukha rpa
updhim; such an updhi, updhi means arra.
tam arra sudr tyaja. May you throw far away. so these are all not physical throwing
away. Psychological distancing, which is nothing but freedom from strong attachment.
Freedom from obsession with the body; all the time, worrying about the body. megalomania;
they say. Like that all the time worrying about the body; and he has all the time some
sickness or the other; after reading all the books. Sickness book you read, you go on. Now
medical dictionaries are coming where all the diseases are described. Any disease you read,
you feel that you have it; same symptoms. It is terrible. What the doctors do; let the doctors
do often; ignorance is bliss.
So tyaja arra sudr; and after rejecting, punarapi, third line, ya naiva smaryathm;
after rejection, never look back; run away; never back into your body; never recollect; never
remember, never dwell upon and an example is given; terrible example. Like what;
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vntavastu; whatever you have vomited; and after vomitting what do you feel; a great relief;
you wash your mouth and run away; do you want to carefully see the details of the vomit;
unless the doctor wants to study it for some symptoms; but we do not want to even see that.
akarcrya is trying to see whether you will get vairgya by saying this at at least.
Therefore he says: vntavastu; vntam means vomitted object; smaraa viaya bhtm; when
it is remembered, when a vomitted object is remembered by you, what is your feeling;
kutsanya kalpat; it only leads to disgust; ; aruveruppu; it will only lead to
disgust. Similarly, after leaving sasra, detecting sasra, do not dwell upon the sasra
which you have rejected.
Continuing

|
-
||||
samlamtatparidhya vahnau
sadtmani brahmai nirvikalp |
tata svaya nityaviudda bdh-
nandtman tihati vidvariha ||415||
So therefore what does the wise person do. So vidvariha, vidvariha means jna
niaha; so they talk about three levels of brahmavid; brahmavidvaraha; brahmavid varyan;
brahmavid varia; depending upon the number of obstacles.
If saaya and vipartha bhvana, two obstacles are there, then Brahmanvid vara he is; and
if saaya is gone; only forgetfulness is there; then he is called variyn. There is no doubt
also; there is no habitual identification also; he is called varia. So the one who is free from
all forms of obstacles is called Brahmavid varia; here the word used is vidvarista;
What has he done; ytat samlam paridhya; he has burnt the ego along with the root; so
etat; etat means this; it is a pronoun; this can refer to either ego or refer to arra; or to
sasra itself. Therefore this ego samlam, he has burned along with root;
What is the root of the ego; ignorance. Therefore ajn sahitam ahakra paridhya;
He has burned in the fire of what: sadtmani vahnau; in the fire of tma; so here tma means
tma jna; in the fire of the knowledge of sadtma;
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And what is the nature of sadtma; Brahmani; sadtma means the higher-I. The ego is called
asadtma; lower-I; fake; asad means fake; sat means real. Sattma means the real higher I;
which is Brahman, and nirvikalp, which is divisionless.
So in the knowledge of the tma, this person has burned the ego along with the root; and
once he has come to the sadtma, what is the state of mind; tata; nitya viudda bdha
nanda tmana tiathi. Thereafterwards he remains in the form of nanda tma.
So when you ask how are you; he does not come up with a big Rma yanam of problems
and creating sorrow for others; disturbuting freely; it is not; nandati, nandathi nandatyva.

|

||||
ygarat vbhgaratv
sagarat v sagavihna |
yasya brahmai ramat citta
nandati nandati nandatyva ||19||
So happiness is waiting in his lips to come out. He does not smile without some occasion
because, if he smiles without occasion, people will put him in Kilpauk Mental Hospital. So
therefore he does not express his nanda all the time, it is there inside; Any occasion, just
give a tap, you get nanda. So nandatmana thiati. Saturated with puratvam. What
type of nanda. nitya Viudda bdha. Not only of the nature of nanda, he is of the
nature of pure awareness; which is eternal; So nitya viudda caitanya; nitya viudda
nandam. This is his nature.
So this is called jvan mukti; this is the result of what; the nidhidhysana abhysa; leads him
to this state of mind; nanda tmana ittham bhve hrdiyt; in the form of nanda, he
remains.

|
-
||||
prrabdhastragrathita arra
praytu v tihatu griva srak |
na tatpuna payati tattvavtt-
| a:'nandtmani brahmai lnavrtti ||416||
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So the jni's attitude towards his body is talked about. He does not have either rga or
dva for the body. He is not bothered how long it is going to live. He does not want to live
for long also and at the same time, he does not invite death also. Let it have its own course.
Politicians say; the law will take its course. Like that; let the law of prrabdha takes its own
course. Let my life be for another one year; or one hundred years; or one thousand years.
Either way, I am neutral. This is called audsnyam. Neutrality towards the body.
Therefore, arra praytu v tihatu; you can understand; let this body go away or let it
remain. And why he is not bothered; because he knows arra is governed by, not his
desires, but prrabdha stragrathita; this body is kept together by the string of prrabdha.
So it is the prrabdha string which keeps the body from disintegrating. So such a body, let it
remain, or let it go away. It is comparable to what: griva srak; So in some book grivaa srak;
vaa is printed long; I think better reading is: griva short and srak a separate word. And it
should be split as gh sruk iva; gh sruk iva. Sruk means a mla; a flower garland or any
garland. And goo ho means what put on a cow.
So if you put a garland on the neck of the cow, what does the cow know. Cow is not going to
ask you to ask why mala is made for me. For mttu pogal we do it. It does not even
recognise the presence of mla; and suppose somebody takes away, it is not going to
protect also. Just as the presence and absence of the mla does not make or do not make
any difference to the cow; for the wise person also, he is like is not the meaning; do not take
the wrong example; the example rightly understand. Maadu like he has become. He does
not care for the presence and absence of the body. So sruk means mla; so here the English
Translation, they have taken some other reading, I would not suggest that. More in the next
class.
Hari Om.
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131.Verses 417 to 420
While talking about nidhidhysanam in the form of samdhi abhysa, akarcrya talks
about the transformation that takes place in the nidhidhyaaka; the one who practices
nidhidhysanam. The transformation is see new I; that is the ski rpa-I, which is revealed by
the stra, becomes more dominant because of his repeated remembrance or invocation.
And when the new-I, which is the tma, becomes more and more dominant, naturally, these
small-I, which is in the form of ego; the individuality, becomes less and less dominant; it
becomes insignificant.
And it has got sufficient existence for transaction. But it does not have that much domination
to create sasra. I have talked about this before. So during our day to day transaction also;
we do invoke different personalities in us; the father-I; or the mother-I; the husband-I; the
wife-I; the employer-I; the employee-I; there also, certain roles and certain personalities are
so dominant, that most of the time that preoccupies the mind.
Suppose there is some problem with relationship with husband or wife; then the husband-I
or the wife-I is so dominant because there are problems; that most of the day, that
particular-I is hovering around in your mind, whereas there are some other personalities
which are utilised during transactions; but you do not even remember that particular role
because there is not much of a problem. So even during worldly transactions, we find
certain-I_s are dominant and creating problems also; obsessions also. In the case of
nidhidhyaaka, all the relative-I_s, all the personalities become insignificant; they are only
temporarily invoked for the sake of transactions, once the transaction is over, it does not
remain in the mind causing hurt or anxiety or worry, it does not cause.
And naturally which-I is dominant at other times. The dominant-I is the I revealed in the
stras, the enlightened-I, the I which owns up the tma. Once the ego-I becomes
insignificant, the attachment to the physical body which is connected to the ego-I; that
attachment also goes.
And therefore akarcrya pointed arra prrabdha stra grathita. The physical body is
seen very very objectively according to the laws of the Lord. I never look at the physical body
in terms of my personal agenda or programs in life. Normally we look at the body from the
standpoint of what: how many jobs are to be done; how much work has been completed;
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and all those things are taken into consideration; which is subjective view of the physical
body.
A jni looks at the physical body purely as prrabdha stra grathita. It has come to the
existence by the force of prrabdha and by the same force, it has to be go through a certain
number of sukham and dukha. And as long as it has not gone through them, it will
survive. Even if the worst disease comes, even if the doctor says only few hours, and even if
all the family members silently pray for death, openly they would not pray, because it would
not be nice; therefore silently pray for death, that person does not dies, prrabdha is still
there.
On the other hand, another person, even if the whole prays for that person's survival; in all
the temples, what all mrtyunjaya hms have to be done, you do everything, prrabdha is
over, the person collapses. Ria anubanda rpa, pau pathni suthdhaya; Ria kay
kaya ynti tatra kaa paridvana. We are all indebted to the world and the society; we all
have to contribute to the world and family members to some extent, determined by
prrabdha. Till that is given, till that debt is cleared off, he will survive. Once the ria is gone,
kaya ynti.
This vision, this understanding of the law of the Lord, which is called the law of karma, is
dominant. If you look at the body from the standpoint of karma, you have got objective
vision. Therefore jni says: body is tied to the prrabdha string and let it continue as long as
prrabdha requires.
And he gives an example like the garland which is put on a cow's neck. Cow is neither proud
of the garland, mattu pgal pja, cow is neither proud and if the garland falls, the cow is
not going to be worried about that. So this detachment from one's own body is one of the
most important benefit of nidhidhysanam. Sarr rga nsti, most importantly, dva
nsti. Up to this we saw.
continuing.
|
||||
akhanandamtmna vijya svasvarpata |
kimicchn kasya v htrdha puti tattvavit ||417||
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There are two factors which are responsible for the survival and maintenance of the body.
One is the law of karma or God; God wants to keep the body going, because the law of
karma requires exhaustion of puya ppa. Therefore God is interested in protecting the
body. Not because is God is personally attached to a particular body, but God wants to
maintain the law of karma; and law of karma requires that this body survives 60 years 70
years. Therefore, God wants to protect the body.
The second is individual wants to protect the body. Especially in the case of a human being,
he wants to protect the body deliberately; in the case of animals, it is instinctive, I am not
bothered about that; in the case of human beings, we want to preserve the body. For what
purposes, it is not meant for prrabdha exhaustion, that is only the concern of the Lord;
because he has to maintain the law; but the individual wants to protect the body because, he
requires the body for the accomplishment of his pururta. Because he has got pururta,
or goals to be achieved, and to achieve those goals; he requires the physical body. Whether
it is artha, pururta, I have to earn money; I have to live for earning money; therefore for
money sake; or for kma sake, we have to survive to enjoy, or dharma or mka.
Therefore pururta siddhyartham manuya arra rakithum icchti. People want to

protect the body for accomplishing pururta. God wants to protect the body for what
purpose; not for getting any pururta; he does not have any; for maintaining the law of
karma; universal order.
In the case of jni what happens. He does not have any pururta to be accomplished. He
does not have any pururta to be accomplished. Why he does not have any pururta to
be accomplished. Even when he came to mka, he started seeking mka, he became
mumuku, he lost his interest in dharmrthakma; therefore, he does not have interest in
dharma, artha, or kma pururtha because of vairgyam. Therefore he came to the stra
only for one purpose; what is that: mka siddyartham.
And therefore until he gained mka, or until he gained mka, he is bothered about the
well-being of the body. That is why, every class he says: sthirai angai sthutuv stha
tanubhi; Oh Lord! Let my body be healthy, so that I can do ravaam, mananam,
nidhidhysanam. pyayanthu mamgni vk pi caku; pra caku srotram; let my body
be, let my sense organs be capable of functioning and therefore mumuku did not have
dharmrtha kma pururta, because he had vairgyam towards them; but still he wanted
to protect the body for the sake of mka prpti.
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But in the case of a jni, even mka prpti he need not work for. Why, jni need not work
for mka? Why, any big doubt; because jni is one who has understood the fact that I am
nithya muktha svarpa; therefore jni does not want dharma, artha, kma or mka.
Therefore he has no interest in preserving the body.
At the same time, he does not want to destroy the body also; because then that becomes
what: another motive; for he does not want to preserve the body, he does not want to
destroy the body; therefore he leaves the responsibility to the Lord. Oh Lord, according to
your prrabdha, whatever be your prrabdha, your prrabdha means what: your vision of my
prrabdha, whatever be the longevity required, he gives, whenever he wants to take away
the body, he can take away. And what is your personal wish, if you ask; what is your reply.
Suppose God asks, what is your personal wish, choice, he will say personally I have no
pururta to be accomplished therefore anything is OK. If you want, you can take me now. I
am ready to drop everything that I am doing now and come; comes means what I am ready
to die now.
And therefore akarcrya says: akhaa nandam tmna vijya; jni has recognised
the tma which is akhaa nanda, pra svarpa; which is indivisible and pram. And
how does he recognise the tma; svasrpatha; as his higher nature; as his real nature; as his
very svarpam. And since he has gained this knowledge of the higher-I; kimicchn. what
other desire does he have in life. Because for this alone, he had acquired sdhana catuaya
sapatti, he came to the stra, he asked for a guru; and he did ravaam, mananam; that
has been fulfilled; therefore what further desire he has.
Then why cant he have desire for dharmrthakma, do not ask. Two reasons: first of all even
before coming to vdnta, he has lost his interest in the finite result, that is reason No.1 and
the second more important reason is: mka includes dharma artha and kma. Because all
the finite pleasures are included in the infinite nanda of tma. That is why Krishna said in
the Gt;
|
||- ||
yvnartha udapn sarvata samplutdak |
tvnsarvu vdu brhmaasya vijnata ||2- 46||
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When a person has a huge lake of pure water, at his disposal, will he go after bore well, and
that too salty water; not going to be interested in miserable bore well; when he has got a
huge lake of pure water.
And therefore, mka includes dharma artha kma also; therefore kimicchan; what further
desire can he have. And therefore kasya v ht; for the accomplishment of which goal
should he protect the body. What is the desire. Not a question. There is an answer. What
desire does he have. What goal does he have. If he has any desire or goal, for accomplishing
that, body has to be protected because body is the only means of fulfilling your desires. And
therefore since there are no desires, he has no attachment to the body. So tattvavit, the wise
person, dha puti. nourishes the body. For what purposes does he nourish the body.
He does not.
Then why should he take bika snnna etc. If that question comes; if at all he keeps the
body goes, it is only because of the law that according to the law of prrabhda, the body has
to gone on until the prrabdha is exhausted. Therefore until then, this body becomes the
property of the Lord. When I want to accomplish my goal, body becomes my property; my
means and therefore I have to take care; once I have nothing; this body becomes the
property of the Lord and I have no right to destroy Lord's property. Lord has given this,
produced this according to prrabdha and Lord alone has the right to destroy it and
therefore kimicchn tattvavit dha puti. There is no reason at all.
continuing
|
||||
sasiddhasya phala tvtajjvanmuktasya ygina |
bahiranta sadnandarassvdanamtmani ||418||
With the previous verse, the topic of nidhidyaanam is over, which is the most elaborately
discussed topic of Vivkacmai. So this nidhidhysanam topic he started you know
where; verse No.254; 254th started nidhidhysanam he finishes in 417; you can calculate how
many verses.
So Vivkacmai is the unique book in which nidhidhysanam topic has been maximum
magnified. And there also I pointed out Nidhidhysanam is of several types, because the
essence of nidhidyaanam is keeping the mind in the strik teaching. The definition of
nidhidhysanam is what: the mind should remain in the teaching as often as possible. So
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dwelling on the teaching is the definition of nidhidhysanam and I said this can be done in
several ways. Repeated ravaam is a form of nidhidhysanam. Hearing is nidhidhysanam.
And reading is nidhidhysanam. Writing is nidhidhysanam. Discussion with people who are
really interested in the stra; that is nidhidhysanam. Even teaching other people is a form
of nidhidhysanam, because in all of them, hearing, reading, writing, discussing, teaching; in
all of them my mind is dwelling on the stra. All of them are nidhidhysanam we should
remember.
But in addition to all of them, is the samdhi abhysa form of nidhidhysanam, in which I
exclusively spend time on the teaching; in a specially designed atmosphere. I dwell on this
specific aspect of the stra and I try to get absorbed in the teaching. This is samdhi
abhy and we should remember this is only one optional form of nidhidhysanam.
Samdhi abhysa is one optional form of nidhidhysanam; it is not that everybody has to
compulsorily go through samdhi abhysa. Even without samdhi abhysa, even without
going to savikalpaka samdhi or nirvikalpaka samdhi, a person can assimilate the stra, by
other forms of nidhidhysanam. Assimilation is possible, even jvan mukthi is also possible.
And therefore we should clearly know our approach to samdhi. We purely present it as an
optional exercise and with it also a person can assimilate; without that also a person can
assimilate. We do not say samdhi abhy should not be done; we do not say it should be
done. If you feel it is required for you, practice it. If you feel you do not require, we can
happily practice other forms of nidhidhysanam; what is it; repeated listening; repeated
reading, discussing, writing, teaching; they are all different forms of nidhidhysanam only.
With this the nidhidhysanam topic is over.
And now from the next verse, i.e. this verse, 418 onwards, akarcrya deals with jna
phalam. Or jna nia phalam. ravaam gives jna; mananam removes doubt;
nidhidhysanam makes jna a nia. And what is the definition of jna nia; if the
teaching is available for you; at any time, without effort, you are jna nia. Especially
during problems in life; During crisis. During loss of life and property; during loss of health
and relationship. These are all testing times in life; when such times comes; is the teaching
available for you without your deliberate effort? Or do you feel that vdnta is forgotten
during crisis; and I think that I should reflect on it, but it is not coming to my mind, etc. if that
is the situation, you have jna, but it is there in some deep corner.
Pustha hast ca y vidy, para hast ca yat dhana,

avaya kl samprpth, na sa vidy, na sa dhana.
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The knowledge in the books and the money in the banks; you are hungry now; you require
some money, what will you do. So similarly, if effort is required to access the teaching, then
you have got jna, but not nia; if it is effortlessly accessible whenever you want, that is
called jna nia.
Not that you have to all the time say Aha Brahmsmi; Aha Brahmsmi; Aha Brahmsmi.
Suppose I want your phone No; and I ask you: what is your phone No; then you say: Svmiji
wait for a minute, let me do meditation, do you say so; you reel out your phone no. But does
that mean that all the time you are saying: this is my phone No; this is my phone no; that too
when the class is on; 499.. 499..., etc. No. You do not consciously think of that; but the
moment it is required, it naturally comes.
Similarly, aha brahamasmi you do not repeat all the time, when you are travelling in the
bus or car, etc. you do not repeat consciously; but whenever required, if it can automatically
comes, it means that you are jna nia.
And if you have this jna nia, which is the result of what: ravaam, mananam and
nidhidhysanam, if you get this jna nia, what practical benefit, do you enjoy in life, is
jna nia phalam. And this jna nia phalam akarcrya is giving from verse No.418.
And what is the phalam that is going to be pointed out; jvan mukti. Total freedom from all
forms of psychological problems. So total freedom from all forms of prrabdha;
psychological problems, because of which our mind becomes a burden for us. What is the
difference between sasra and mka? In Sasra, my mind becomes a burden for me.
Aantasya mana bhra. Therefore I have to look for different methods of escaping from
the mind; different forms of entertainment and when it becomes worst, people take to drugs,
drinks and all those things; and many people go to different places to escape from problems.
And even vdnta classes and vdnta camps are sometimes used for escaping from family
problems; whether you understand vdnta or not. So thus the whole life is one of escapism
and escapism from where; the tragedy is from what: I want to escape from my own mind.
And at least when I use sleep to escape from the mind, sleep does not come. I want to
escape at least by sleeping, and when the burden is so much, even sleeping pills fail.
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So therefore, sasra is that state in which my mind is bhram for me; mka is that state in
which my mind is an entertaining instrument for me. I consider my mind a blessing.
Enlightened mind is lightened mind. There is no burden. And this light mind you enjoy is
called jvan mukti. And this jvan mukthi is the phalam of what: jna nia.
And this akarcrya is going to present up to verse No. 470. 4.. 7.. 0. 418 to 470. See how
many verses. This Lord Krishna also gives in the Bhagavat Gt; if you remember the second
chapter; sthitha praja lakaani; Dukhs anudvidga man, sukhu vigatha sprha, etc.
2nd Chapter in the name of stitha praja lakani; then in the 12th chapter, in the form of
para bhaktha lakaani, and then in the 14th chapter in the form of: do you remember:
guththa lakani; Krishna talks about jvan mukthi. akarcrya borrows from all those
portions and he is presenting it here.
What is jvan mukthi; he says: sasiddhasya etat phalam bhavathi. So sasiddha means a
person who has successfully practised ravaam, mananam and nidhidhysanam for a length
of time. He is called sasiddha. Until then he is known by the name: sdhaka. And as a
sdak, he practices ravaa manana nidhidhysanam, and when assimilation is sufficient, it
is called sasiddha.
And for him, stra uses another word, jvan mukthasya; he is called jvan muktha and he is
also known by another name: ygi na. He is called real: ygi. So the sdaks are called
sdaka ygi ; siddah is called siddah ygi ; from this only they started saying siddah yga
meditation; etc. the title is taken from the stra, but what do they do, we do not know. It is
accepted in the stra; siddah yga or siddah ygi ; for him, yetat phalam. The following is
the benefit or advantage.
And what is the phalam. sadaa nanda rasa asvadhanam. He is ever fulfilled; he is ever
contented; he is ever happy with himself. Krishna's definition; tman va tmana tua. And
when: not at a particular time; sad nanda rasa svdanam he enjoys, he relishes the
nanda or fulfilment; juice of nanda rasam; like the pineapple juice, apple juice, orange
juice, etc. He has got nanda juice; he drinks: when: all the time.
Then does it mean that he does not have problems in life? I have told you before: problems
will continue, not that family members are going to change. Family members will continue to
be like that and often the company condition may also continue like that. All that need not
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change and physical body conditions also may change. But what is happening is: in the
appreciation of the higher nanda, the problems at these levels, become insignificant.
Like a person escaping from earthquake with a fracture. Is he happy or unhappy: what will
you say; that he escaped from death gives him so much happiness; that in front of this
higher happiness, the fracture in the leg will become: insignificant. And at other times, the
fracture may appear big. But when he knows that he is saved himself, it becomes so
important, so big is that nanda, that this becomes insignificant. Therefore problems
continue, but they are pinpricks or mosquito bites. Therefore sad nanda rasa svdanam,
tmani, tmani means in himself, in his mind; here tma means mind. In his mind, he enjoys
tmnanda.
And tmnanda coming from where: bahiranta; tmnanda coming from the external
world, as well as from himself. Because tma is inside or outside? Fundamental doubt should
not come after your coming to Vivkacmai 418 verse. So do not say tma is inside. That
is the mistake committed by the ygis who want to sit in samdhi all the time. Ygis who
want to sit in samdhi, they mistake; tma is inside; therefore sitting with closed eye,
nanda will come from inside. For a vdantin, tma is inside and outside; therefore he does
not want to close his eyes; payan, srnvan, jihnan, sprsan. Therefore closed-eye tmnanda;
open-eye not antmnanda; tmnanda only. So bahiranta; both inside and outside is
the nanda only.
Continuing
|
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vairgyasya phala bdh bdhasyparati phalam |
svnandnubhavcchntiraivparat phalam ||419||
vairgyasya phala bdha, you can understand. First a person has to get vairgyam by the
practice of karma yga. We have to supply karma yga. Karma ygasya phalam vairgyam.
Karma yga means a religious way of life. The entire religion has got only one purpose:
vairgyam.
And what is the vairgyam; that the world cannot give peace, security and happiness. This
fundamental has to be understood. The world cannot give peace, security and happiness.
This wisdom, this vairgyam.
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So karma ygasya phalam vairgyam. Vairgyam should lead to that; what; vairgyam should
lead to vdantik enquiry and knowledge. From religion to philosophy. Religion should take
you to philosophy. Karma yga should take you to jna yga, which gives you jna.
Karma ygasya phalam vairgyam; vairgyasya phalam jna. Of course, we should very
carefully understand: Vairgyam will not directly produce jna. Vairgyam will make him
look for something higher. And that will lead him to stra,that will lead him to guru; that will
lead to ravaam, mananam, nidhidhysanam; that has to be supplied by us. Through stra
prpti, guru prpti; ravaa prpti, manana prpti, nidhidhysana prpti; this intermediary
station will take you up to jna. All the others are intermediary stations.
And what will jna lead to. Bdhasya uparathi phalam. uparathi means relaxation; the
feverish activities of life; this has to be done; after that that has to be done, after that this, a
huge agenda is there in our life. And we thought that the number of things should be done,
will become lesser and lesser as we grow older and older. But what I find is previously I had
only agenda for myself; but when I grow up, since I have got a huge family, I have got
agenda or programme for great grandson, what should be done, that is also in my list. So
thus you find the programme is increased. The agenda increases; the plans increases; and
before that I should not die; somehow I should finish; and does it happens, if you ask, it
never happens. Jna puts an end to the feverish programming in life, which is the cause of
stress; I am worried whether I will be able to complete the task.
There is stress; I have to attend stress management courses, and stress that this stress
management programme should be conducted nicely. So the people who conduct stress
management are stressed that the course should be conducted properly. So therefore the
whole life is tension, stress, anxiety, loss of sleep; increase of sleeping pills; that will go away.
Daynanda svmi beautifully says that there is an inner leisure; there is an inner relaxation.
The inner fever subsides. So somebody asked, recently there was a Press meet. Daynanda
Svmi was talking about a AIM programme to the serve the society. One of the press
persons asked: Svmiji are you confident that your project will succeed. Then Svmiji said: I
do not have the pressure to succeed. Pressure I hope you understand. I do not have the
feverishness, anxiety or stress to succeed, whether I will be able to complete the task; I am
already 70 years old; will I survive, nothing like that. This project is an agenda, if it takes off,
wonderful; does not take off; wonderful; if it is successful; wonderful; if it is not successful;
wonderful. Therefore, there is a inner leisure whether external activity is there or not.
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There are two types of jvan mukths; one set of jvan mukths with external activities and
another set of jvan mukths without external activities. External activities may be there or
may not be there; but what is uniform in all the jvan mukths is what: internal relaxation;
peace, freedom from stress. That is said here as uparathihi. Uparathihi means inner peace.
Inner quietitude is the phalam of what: Jna nia. So karma ygasya phalam vairgyam,
vairgyam phalam jna; or jna nia; jna niya phalam uparathi. Lasting inner
peace.
And what is the phalam of uparathi. Uparath phalam nti. The benefit of uparathi inner
relaxation is nti means total fullness; puratvam; sense of fulfilment; I have accomplished
what I have to accomplish through the human birth. I feel that my birth is purposeful,
meaningful. I have achieved what is to be achieved. Remember my example, when there is a
five test series, and whoever wins the three cricket matches, and imagine we have won the
first three; then next two are played; because tickets are all sold; so many records to be
broken; 300 wickets; 200 runs, records are to be broken; and therefore they want to play the
game; but what is the state of mind of that team which has won the first three; Do they play
or not; they play; And do they put the effort or not; they will put the effort; but there is an
inner sense that our job has been done. Imagine that. That is jvan mukthi.
Only thing is that that team has got jvan mukthi only with regard to that series of cricket
and anything else. He has thousand eight problems at home. That is not solved. Imagine in
the entire life, I have got that. That is exactly that. Therefore jvan mukthi is not unknown to
us. We have experienced that in specific fields but extend it to entire life; that is mka.
Therefore he says: uparat phalam nthi; the sense of fulfilment. And fulfilment comes in
what form. svnandnubhav; because of the experience of nanda.
nanda coming from whom; sva nanda; because of the experience of the fulfilment,
there is nti; there is trptihi. In the Gt, Krishna uses the word: tman va tmana tuta;
that tuti is here called nthi. That is the phalam of uparathi.
continuing.
|
||||
|
yadyuttarttarbhva prvaprvantu niphalam |
nivrtti param trptirnand:'nupama svata ||420||
dradukhvanudvg vidyy prastuta phalam |
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In fact the three lines together can be taken as one verse, because meaning-wise these lines
go together and of these lines also, the first line is not there in some books, but that line can
be included because it fits in the topic.
Here akarcrya points that the series I talked about that is karma ygasya vairgyam,
vairgasya phalam jna; jnasya phalam uparati; uparathe phalam nti. He says
each one is interconnected. Without the former one, the later one is impossible. And without
the later one, the former one is worthless. That means what: karma yga will lead to
vairgyam; that he does not say here; we can supply that; karma yga leads to vairgyam;
without karma yga vairgyam is impossible; and without vairgyam, karma yga is
meaningless or worthless.
Similarly without vairgyam, jna is impossible, and without jna, vairgyam is

worthless. Similarly without jna will lead to what: uparathihi. So without jna uparathi
is impossible; and without uparathi jna is worthless. You cannot say: I will have jna
as also tension. Who wants that jna. Jna is worthless if you do not enjoy that
relaxation. Similarly without uparathi, nti is impossible, and without nthi, uparathi is
worthless. You get the idea.
Uttara uttara abhva cet, prva prvanthu niphlam. Without the later ones, the former
ones are redundant; worthless, meaningless. Therefore you should make the series complete.
That is the idea. uttaram means later one. Prvam means former one. So without the latter
one, the former ones are redundant and you have to supply without the former ones, the
latter ones are impossible.
Hari Om.
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132. Verses 420 to 423
akarcrya has completed the topic of nidhidhysanam also; which is the final stage of
spiritual sdhana. And naturally nidhidhysanam is going to lead to jna nia and jna
nia alone is called jvan mukti; and a jna nia purua is no more a sdhaka, but he is a
siddha purua; and therefore siddha purua's jna nia or jvan mukthi is being talked
about from verse No.418 and it will go up to 470th verse.
And there we were seeing verse no.420; where he is referring to a series, which he mentioned
in verse No.419; the series consists of vairgyam, bdha, uparathi and nanda
anubhava. This is the series. Vairgyam means detachment, bdhaha means knowledge,
uparathi means relaxation or tranquillity; and nanda anubhava means the experience of
fullness or fulfilment. akarcrya says all these four have the relationship of cause and
effect. So one is the cause; two is the effect; two is the cause, three is the effect; three is the
cause, four is the effect. Thus there are three pairs having cause-effect relationship.
And whenever we have cause-effect relationship, we have to remember the two general
rules; without the cause, the effect is impossible; without the effect, the existence of the
cause is redundant.
So as I used to say with regard to karma yga and jna yga; without karma yga, jna
yga is impossible; without coming to jna yga, karma yga is incomplete; therefore
purposeless.
So detachment leads to knowledge, knowledge leads to tranquillity of mind, and tranquillity

leads to the experience of fullness. Trptihi; not experience of Brahman, very careful. We never
talk about the experience of Brahman. Experience of fullness, which is the result of jna
phalam. Jna. So jna phalam is an experienceable thing and that experience is I do not
lack anything in life. There is a popular song; (kuai oum illai);
beautiful song. Rjagopalacri has written; ; I have no lack at all.
And in these series, akarcrya says; uttara uttara abhva yathi, prva prvanthu
nipalam. If the latter ones do not arise, the former ones are meaningless or purposeless.
Vairgyam is meaningful, if it does not lead to knowledge. Knowledge is meaningless, if it
does not lead to tranquillity. Tranquillity is meaningless, if it does lead to the sense of
1588
pratvam. Therefore uttarottara abhve prva prvanthu nipalam. And this line should be
read along with the previous slka . And then the next two lines should go together. So the
number has to be slightly reshuffled; yadyuttarttarbhva should be read with 419. And
then nivrtti param trptihi and the next line dradukhvanudvga; these two lines
should together form verse No.420 because idea is compact here.
So here akarcrya says; Vidyy prastuta phalam; result of knowledge is following.

Vidyy phalam is prastuta is the glorified; the result of knowledge is glorified in this
manner.
What are they? Nivrtti; we have to go back to the previous line Nivrtti; Nivrtti means
withdrawal or restraint. So inner leisure. Freedom from inner pleasure to accomplish things
for the sake of fulfilment. So when you want to accomplish something, so that you can
become better or more powerful, there is a powerful expectation. There is a powerful
pressure is there. That inner pressure of accomplishing things will be there; as long as I have
a sense of incompleteness. As long as I am ignorant, this is a series, as long as I am ignorant,
I feel incomplete. As long as I feel incomplete, I have a pressure to complete myself. As long
as I have a pressure to complete myself, I will get into heavy extroverted ambitious life of
achievement; one after the other; conquering thing, in different fields. And as long as this
karma is there; there will be karma phalams, sukham dukham sasram.
And all these will end when: this pressure based activities goes. I am used the word pressure;
not BP; I am talking about the psychological pressure. The first benefit of this knowledge is
the psychological pressure is gone. The rest of the life may be one of achievement, may not
be one of achievement, I have achieved the thing to be achieved, what is that: aha pra
asmi; and to be pra, I do not have achieve any worldly thing. To be pra, I need not
achieve any worldly thing. I have to achieve only one thing. What is that? Wisdom;
knowledge.
And therefore nivrtti; freedom from the psychological pressure to achieve. Freedom from
the want in the want to get into rat-race of the world. The whole world is in a rat race;
somebody said, I do not; somebody said: why should I be a rat. So he stops to be a rat. So
that he need not be in a rat-race of worldly accomplishment. That is called nivrtti. A big
relief. The world will say that he has not accomplished. This person will give a smile. That is
all.
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And why there is freedom from inner pressure, because parm trpti; this freedom from
inner pressure; remember inner pressure leads to earthquake; volcano is because of pressure;
earthquake is because of inner movement; and our life is full of psychological earthquakes
and volcanoes; all because of inner pressure; that is gone; no more quakes; no more
volcanoes. Svmiji says: smoke coming through ears and nose. That is inner pressure; that is
gone; why; parm trptihi; total contentment.
And remember total contentment is not an obstacle to our contribution to the world. There
is a misconception that once total contentment comes, that person's life is over; because he
cannot do anything or any contribution; No; after total contentment alone, real contributions
start. And that contribution comes out of contentment. All the accomplishments of our
mahtmas; whether it is Nrayaam padmabhuvam, vasitam aktim ca tat putra parsara
ca; all these great cryas have contributed to this world; we are studying this
Vivkacmai is because of the real contribution born out of compassion. Compassion can
come; true compassion can come only when there is no motive. Jni of total fulfilment
alone has no motive. Therefore every action of his, comes out of compassion; which is the
result of pratvam. Therefore we can never say that contentment is an obstacle to your
service or contribution. Our argument is, real service starts only after contentment, because
real service is selfless service; selflessness can come only when tmanva tmana tua.
And therefore param trpti.
And because of param trupthi, nanda anupama; he enjoys an nanda. What type of
nanda; anupama; which is matchless nanda. So which is jvan mukthi nanda; mka
nanda; jna phala rpa nanda that he enjoys.
So this is also remember, the experience of jna phalam. We do not mind the usage of the
word experience in the context of jna phalam; soukmya you can use it. Only in the case of
Brahman, we should be very very careful. So anupama nanda; matchless nanda.
And in what way it is different from worldly nanda. So when people enjoy worldly
nanda, they also say: It is great, it is matchless, it is wonderful; classic; fantastic; etc. So
many words they use.
What is the difference; svata; svata means nanda coming from oneself. Not conditional;
not because some objects are there; not because he enjoys some relationship; not because
of certain physical condition; it is an unconditional nanda; and therefore there is no
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question of losing the nanda. Sukham tyantikam. The nanda is wisdom based nanda.
Not external condition based nanda.
External conditions will certainly go away with change. The only thing that will not change is
what; wisdom. Aha brahmsmi now; after five years? from aha brahmsmi, whether some
4-5 letters would drop? No; Aha brahmsmi is now; aha brahamsmi is after 10 years;
aha brahmsmi is also at 99 years if I continue to survive; aha brahamsmi holds good. It
is irrespective of the physical conditions, it is irrespective of the environment.
Therefore wisdom based nanda alone will be permanent. Permanent means what; as long
as you live and therefore, svata; svata means it is coming from oneself.
So nivrtti, trpti, nanda, then the fourth one; dra dukhvanudvga. This is also very
important. This nanda that he enjoys so complete and so powerful; that the incidental
sorrows that takes place because of prrabdha will become insignificant. The incidental
sorrows; which are bound to come because prrabdha includes prrabdha ppam also.
Therefore because of prrabdha ppam, jni also goes through challenges and upheavals in
life. In his physical body itself, diseases can come. In his set up, there can be lot of upsets; set
up becomes vipartham; so among the iya guru or the ram you do not have to ask; and
in the ram etc. there are employees, and all those things, and national calamities can
happen, etc.
They are all caused by what: prrabdha; Nobody can stop it. Jna cannot stop prrabdha.
We have seen that in Tatva Bdha itself. Prrabhdasya bhogadva kaya ha. Even if he is a
mah jni. prradbha caused ups and down will be there. These ups and down will appear
like a mustard seed in front of wisdom based nanda. It has not become small; but in his
vision it has become small. I have given the example of Anjaneya.

gpadkrta vram maakkrta rkasam |
rmyaa mahml ratnam vand aniltmajam ||
ajannadanam vram jnakkananam |
kapamatthahattram vand lakbhayakaram ||
For Anjaneya the human ocean became a small puddle or pool of water. To cross a small
pool of water, what effort should you take. Just a feet. As even you walk talking, you will
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cross it; You do not take breath like weight lifting and go back and jump; nothing; ocean was
the same. There was no change in ocean; but in Anjaneya's perceptive, the ocean became a
pool. maakkrta rkasam; each rkasa was a giant; rkasa anyway; for him the rkasa
become what: mosquito. To kill the mosquito how much effort you take. As even you listen
to the class, you finish it off. So rkasas have not become small; but for him because of his
Rma bhakthi. Replace Rma bhakthi with tma Rma jna. In fact Rma bhakthi means
Rma jna, iti jna bhakthi; and Rma means tma Rma.
For a wise person the oceans of crisis in his family will become pools of water which he
effortlessly faces. And other situations also will become maaka.
And that is why said here: dradukhhu, dradukha means what: the sorrows fade or
difficulties fade, because of prrabhda; they are called dradukham; the inevitable
prrabhda caused difficulties, challenges in life, anudvga, will not produce a tension or
stress in his mind; udvga means stress and strain; tension; after tension for some time, it
becomes BP; heart attack; all those are called udvga. So an udvga means freedom from
stress and strain; when he faces prrabhda based challenges in life. Relaxed he faces. And
the chances of solving the problems are more, because there is a beautiful saying, freedom
from anxiety to solve the problem is a pre-condition for solving the problem. The very
important and truthful statement. Freedom from anxiety to solve the problem, it is a pre-
condition to solve the problem. That is why jni is. Therefore, dradukhhu anudvga;
all these four, so nivrttihi, freedom from inner pressure, total contentment, total nanda or
fulfilment and freedom from stress and strain when facing lively challenges in life.
These are the four benefits of vdantik study. From this it is very clear that vdnta is very
practical, it is not talking about running to forest or going to some place after death.
Vdnta gives an extremely practical result; all these four are wonderful psychological result.
vidyy prastuta phalam.
Continuing
|
||||
yatkrta bhrntivly nn karma jugupsitam |
pacnnar vivkna tatkatha kartumarhati ||421||
So after knowledge, pressure-based; remember I am using the word pressure as

psychological pressure based pursuit, or strik based or kmya karms end. There are no
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more KMS; therefore there are no more COMMAS in life. Comma, comma, comma, after
this what; after this what. So kmya karms end.
And thereafter, a jni may not get into any other activity or if at all he gets into any activity,
it is not PRESSURE based activity, it is COMPASSION based activity. And compassion based
activity is not will-based. It is not the will that I want to do; compassion makes me do. Just as
a compassionate person helps someone and when that someone thanks, he does not want
to take the thanks because, it was not a deliberate will-based act, because compassion
pushed him into doing what he is doing now. That is why in the stra it is said that jni's
activity is not backed even by will. For him ego itself does not exist. Ego means what: that
ego is not there; Enlightened ego exists; but not the ego which pushes him into activity. But
what pushes him into activity; or compassion or empathy; whatever you call.
And therefore, bhrntivly nn karma krta; before bhrntivly, at the time of

bhrnti; bhrnti means delusion; ajna, ignorance and delusion; so when he has lot of
selfish motive, when he has lot of psychological pressures, that is called bhrnti vela. You can
also say bhrntivl. It is also. OK. So bhrnti vl; vl means time; at the time of delusion,
confusion; when he has not sober, when he was not in his senses at all. nn karma krta;
varieties of karms were done; all for the sake of pratvam.
|
||- ||
mgh mghakarm mghajn victasa |
rkasmsur caiva prakrti mhin rit ||9- 12||
Varieties of kmya karms were done.
And not only kmya karms, still verse, varieties of niidda karms, jugupsitam; jugupsitam
means what; detested by; hated by, disliked by, noble people; decent people; cultured
people. So those activities, which cultured people cannot even think, that type of work, I did,
which cannot be expressed or told to others. So the jugupsitam, karma and that too varieties
krta: when: bhrntivly; that is why a drunkard does not know what he does; and later
he will say that I did not know what I did; maximum he will say: I am sorry. And then until he
gets the next drink; then again the akramam; then sorry. This cycle also goes.
And here akarcrya asks; will the same drunkard, will do the same action, after he
becomes sober. After a drunk will not do the same action, after he becomes sober. A samsri
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is a drunk. Vdantik angle, drunk. Mya mathira pth; my liquor, he is drunk with. So
Sankarcrya asks: pact; after the liquor drinking stops; after the liquor effect goes; after
the hang-over; nidhidhysana vela is what: hangover; ravaam mananam is the stage where
drinking is stopped; hangover is the nidhidhysana phase. One has to be careful; or else one
can again start drinking again; that is why he requires all kinds of Alcoholic Anonymous; all
are required; our classes are what: Alcoholic anonymous only.
So therefore pact; afterwards, after becoming sober, nara, till that he was vnara, now
that the v tail has gone, that nara, that human being, vivkna; with soberness, that person
with soberness katha kartumarhati.
How can he repeat the same action which he did, because now he feels ashamed; did I do
that; did I utter those words, if it is recorded or told to, he is going to feel only ashamed; how
can he think of deliberately doing such action. It is simply impossible.
Therefore vivkna tat, tat means what: tat means nn jugupsitam karma; those detestable
activity; and what is detestable activities, kmya, niidda karma. Tat is equal kmya; sarvn
prtha mangatn; tmanva tmana tua, stitha praja tadchyat.
Continuing

|
|| ||
vidyphala sydaat nivrtti
pravrttirajnaphala tadkitam |
tajjjayryanmrgatrikdau
ncdvid draphala kimasmt || 422 ||
So what is the difference between samsri and an asamsri, if you ask: samsri enjoys or
suffers from ajn phalam; asamsri jni enjoys jna phalam. That is the only difference.
One has got ajn phalam; another has got jna phalam.
Now the question is: what is ajn phalam; what is jna phalam. He says vidyphalam
asada nivrtti. The benefit of knowledge is not running after mithya antma. Vidy phalam is
not running after; not being obsessed with; not depending, that is the most important thing;
not psychologically depending upon mithya antma. The greatest tragedy in life is relying
upon the unreliable. The greatest tragedy in life is relying upon the unreliable.
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And all the scriptures uniformly declare, other than Brahman, or in religious language, other
than God, nothing is reliable. Not because people are good or bad, it has nothing to do with
goodness or badness; it is because of the mithya nature of the world. Therefore the physical
body of the people change; changes or dies; the mind of the people changes. And therefore
depending upon the changing body, changing people, changing mind, changing
circumstances; in short, mithya padrta, the unreliable one, you rely, that is the tragedy. And
that reliance ends.
So asata; asat means mithya antma. Right from physical body upto everything in the
creation is asat. Asata pajami vibhakthi; from mithya padrta, nivrtti; niVrttimeans:
stopping the reliance; not hating; but stopping the reliance.
It is like when two people are walking, both are using walking stick. Or they call it baton. One
uses the walking stick for leaning; heavily leaning; another uses the shorter one, not for
leaning, for something else; still I do not know what is the purpose; I do not know; I am still
finding, for beauty, or dog fear, Ok. dog, OK. When I do not lean and when I do not use it
for leaning, for the walk, for the first person, the walking stick falls; what happens. Finished;
he has to fall.
For the second person; the stick falls; nothing happens. That is the difference. Both are in the
same world. What I want to say is: jna does not mean that you should reject the world;
jna does not mean you should run away from the world. Convert the leaning stick into
the holding stock, that is all. That conversion; remember this example; conversion; strengthen
the leg; thereafter you can use the stick as a stylish stick; it will add to your glory; it will reveal
your independence rather than your dependence.
And therefore, non-reliance upon the mithya antma is called nivrtti. I am explaining the
word because the dictionary meaning of the word nivrtti is withdrawal. If you take the
literal meaning, you may understand withdrawal as going away from your home, village, etc.
and going to the forest; withdrawal is psychological; cessation of dependence or reliance.
Then what is the ajn phalam. Just the opposite. Pravrtti ajna phalam. Pravrtti means
what; running after; reliance upon mithya antma. Reliance after reliance. Dependence
obsession, attachment, craving, yearning, all those things. Pravrtti ajn phalam; tyaj; we
have to supply the verb tyaj; and full stop.
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Next sentence. tad ajana jayh mrgatrikdau kitam; he gives an example. I gave you
the example of walking stick. akarcrya gives an example. Imagine there is mirage water.
mrgatrik. mrgatrik means mirage water. Mirage water is not real water you know. It is
mithya jalam. Mithya jalam remaining the same, imagine two people are seeing them; both
people see; one knows mirage water as mirage water. means what; mithya jalam. Another
does not know that it is mirage water; therefore for him he takes it as sathya jalam; so one is
jni another is ajni. jala jni. another is ajni who runs after; In fact they tell; I do not
know to what extent it is true, the dear, that is why it is called mrgatr; mrgam means dear;
so the mirage water is called mrgatr, the desire of a dear because it is the dear mistakes
mirage water as real water and runs. And when it runs, where it stands there is no water, and
it looks forward, there is water. Again runs; looks forward water, and again runs; runs, runs,
runs, runs and runs and dies. A very pathetic story; the more you think of the dear, it appears
and you can feel that pain; but every jni sees every samsri in the same light, because
samsri is doing the same thing; from 10th year to 20th year he has been running like that.
Now so much aged; Planning for another 10-20 years ahead, without knowing whether you
are going to be alive or not. And hope that 2010, I will be pra. And jni sees all this and
says: pvam pvam, pvam. And he is calling to teach; but we have no time; because I have
to rush and meet the pratvam in 2010; Svmiji every hour is precious; how can I use lose
that precious hour by attending your classes; therefore 2010, 2010 I have to finish that work.
What can jni do; he has the compassion to give; but these people do not have the time
and are deaf. So this is the tragic biography of every ajni.
Therefore, mrgatrikdau; mrgatrik etc. tad kitam; this difference is seen. Which
difference? pravrtti-nivrtti; one running after; another not running after mithya vasthu; this
difference is seen in the case of whom; tajj ajnayh; tajj means what; that person
who knows mrgatrik is mithya; who knows mirage water is mithya; tajj; and ajna
means the one who has not yet recognised that the mrgatrik is mithya.
And according to vdnta, the whole world is mrgatrik. The whole antma is mrgatrik.
The whole world is mirage water. All the accomplishments in the antma prapaja is
mrgatrik. All the dharma artha kmas are mrgatrik. The entire pryas is mrgatrik.
Sryas-mka-tma alone is the real water, which is trickable and which will quench your
psychological pressure.
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Therefore tajjjay; mrgatrikdau; tad kitam; tad means pravrtti nivrtti is seen. ncd.
If this result, if this is not the result, this means what: nivrtti, not relying upon antma,
independence; if this independent is not the result of jna, draphala, visible result, if
this independence is not the visible result of jna, kim asmn, what other result can be
there? Other than this result, what any other visible result is imaginable.
Are you able to get? mrgatrik one who has understood and the one who has not
understood; what is the visible result? What is happening inside, I do not know. The only
thing is: I should see whether one is running or not; that is the most tangible result; one runs
after and the other just stands. And by running, he not only does not get water, but he gets
cramps also.
So therefore running after and not running after; this difference alone is the visible result;
one is in rat race; another is not a rat at all. That is the visible result. One is full of stress and
stain; another is the embodiment of inner leisure. that is the visible difference. One is smiling;
the other is the terribly tensed up. These are the visible results.
So ncd; if this is not the result; vid, for the wise people; vid, for the wise people
means jni; for the wise people, asmth anyath, anyath should be understood; asmath
draphala, kim; other than this result; which other result can be there. This is the only
result.
Continuing
|
|| ||
ajnahrdayagranthrvin yadyaata |
anicchrviaya ki nu pravrtt kraa svata || 423 ||
So the entire process of sasra we should clearly remember. Then only the teaching of
mka will be clearly understood. Here sasra is presented in a particular way. What is
sasra? Running after; take the example itself; running after mirage water is sasra. Why
it is sasra? Two fold pain; one is the thirst will not be quenched. It is futile. Running after
mirage water is a pain because it is futile.
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And the second tragedy is what: running gives extra thirst! Running gives extra thirst.
Therefore thirst increases because of running and there is no scope of quenching also. but
behind him is flowing tap water; that he is not seeing. So therefore pravrtti is sasra.
And this pravrtti is caused by what: his desire for water; his desire for water; and the pravrtti
in that direction; that is in the direction of mirage water is because of the ignorance of the
fact that mirage water is not the real water, the real water is elsewhere.
Now apply to the sasra here. I am ignorant of the fact; ignorant of the fact that pratvam
is in myself. So there is ignorance. And because of this ignorance I have a sense of
apratvam; second thing. I have a sense of apratvam. And because of the sense of
apratvam; I want to get pratvam from outside, desire.
So ignorance leads to sense of apratvam; apratvam means kurai; sense of

inadequacy; missing things; missing peace; companionship; missing love; all these things. So
ajna, apratvam; kma, desire for pratvam; and the kma leads to pravrtti;
pravrtti means what; running after. So ajna, apratvam, icch kmah, in this slka it is
called icch, pravrtti; ajna apratvam icch, pravrtti; and pravrtti is called sasra.
And why it is sasra; double fold pain; you would not get pratvam also; you will get tired
also; tired of running. In the case of jni, what happens; the basic one is removed; but the
first one in the series; ajna; once the ajna is gone; the sense of apratvam is gone;
once the sense of apratvam is gone; desire for pratvam is gone; and once desire for
pratvam is gone; pravrtti is gone; activity with inner pressure; remember, pravrtti is gone.
Once pravrtti is gone; it is called nivrtti.
So nivrtti is the end product of the end of the cycle. the cycle consists of these four. ajn;
apratva, icch, pravrtti; these four are the problem. These four once you finish, the result
is called nivrtti; nivrtti is called mka. This is the mode of presentation in this verse. See.
ajna hrdaya granthh vina. So ajn vina. First the first member of the series is
destroyed. Ajn vina.
How is it not said. akarcrya thinks that it is so simple and you will know. ajna is
destroyed by what: jna. OK. So therefore do not ask me the fundamentals.
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Then once the first member of the series is gone, the second member is gone; what is the
second member; hrdaya granth; hrdaya granth means knot of the heart, and what is that;
the sense of apratvam; self-misconception; misconception with regard to myself.
What is the misconception? Aha pra, instead of that; I say Aha apra; the sense of
inadequacy is called here hrdaya granth; error; adyasa; error or bhrnti or adhysa.
This adhysa only akarcrya writes in his Brahma Stra introduction. hrdaya granth;
what is the basic problem; a sense of apratvam. We do not say apratvam is the cause of
problem. Why because we do not have apratvam. So I cannot say apratvam is the cause
of problem; then what is the problem; the sense that I am apra; we say that it is a non-
sense. Sense of apratvam is non-sense.
You understand that. So hrdaya granth vina; the second member is destroyed; yati
aata; if these two destructions takes place completely, then what happens: aniccho;
icch n takes place. icch na means what; kma na. What is the kma, desire for
pratvam; when will I become complete.
Svmiji said that day: While wearing a particular suit, I am a complete man. So he wants
completeness through a miserable suit. And that too in Madras in the month of May. What
more stupidity can be there than this. Remove them, become complete. Ok. anyway, if they
hear it, they will get angry.
So icch n takes place, which means that person becomes anicch; anicch means what;
desireless. Then anicchr; ati vibhakthi; for that desireless person; Pravrtt kraam kim;
what cause can be there for pravrtti; that means what: there is no pravrtti also; pravrtti na.
instead of saying Pravrtti nam positively, he puts in a different language; what cause can
be there for pravitti; what does he want in life; nothing. Therefore he is tmanava
tmanatu. Details in the next class.
Hari Om.
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133. Verses 423 to 426
There is a correction in this verse; in the second line, the second word is given as viaya in
some books. It should be vidua; instead of kma; the word should be vidua. So in this
verse, akarcrya points out how some sasra arises in the case of an ajni, and how it
is absent in the case of jni. He points out that in the case of ajni, the first thing that
happens is hrdaya granth; ajn hrdaya granth; ajn means self-ignorance. And
hrdaya granth means self-error caused by self-ignorance. By self-error I mean mistake with
regard to oneself. So the fact is that I am limitless and when I am not, I do not know my
limitlessness and I commit a mistake and the mistake is invariably: I am limited. This 'I am
limited' mistake is here called hrdaya granth.
And once hrdaya granth, which literally means knot in the heart, once the error arises in the
mind, the next stage is, iccaha or kma. And kma or desire comes becomes once I mistake
myself as a limited person, naturally there is a struggle to make myself limitless, because I
cannot accept limitation.
And therefore the struggle starts to remove my limitation and to become limitless and this
struggle is called kma. And this kma expresses in several forms; one person thinks that I
will become complete by buying a house, another person wants to become complete by
getting married; another person wants to complete himself by getting children; and another
person wants to buy a particular coat; Svmiji that day said: Complete Man; particular coat
makes him complete. Another person wants to become complete through a coat. In short,
the desire to complete myself is called icch or kma; what I desire varies, but that I desire
remains. And this is called icch in this verse.
Therefore ajna leads to adhysa or error; we will put in English itself; ignorance leads to
error; error leads to desire; and desire leads activity. Because once I get a desire to complete
myself, through something or the other; it can be fulfilled only by activity. And therefore
pravrtti, the struggle is the fourth stage; and pravrtti is called sasra.
Of course akarcrya stops with pravrtti, we can go further also; pravrtti otherwise called
karma leads to karma phalam, karma phalam leads to sukham and dukha, and later it
leads to punarjanma and again this cycle continues. But here akarcrya stops with
pravrtti as sasra.
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And then if pravrtti is sasra, what is mka. Nivrtti is mka. Nivrtti is param trpti;
end of all struggles; the end of rat race; the end of knocking about. I have told you, which is
called auto biography. Auto biography means what: the one whose biography is similar to
the auto's biography. autorickshaw. Here to there; and from there to another place; savri;
then to another place; then round and round; that is auto biography.
Now akarcrya says vidhua; in the case of vidvn, first ignorance is destroyed; by
jna, once ignorance is destroyed, like the foundation of the building is destroyed, the
other three floors also collapse.
What is the next floor. Error is the next one that goes. Once error goes, desire to complete
goes; anicch; anicch means icch rahita. So ajnsya vina, first layer gone; hrdaya
granth vina, second layer gone; anicch, third layer is gone; pravrtte kraam kim;
fourth layer is also gone. What force is there to persuade him to act. So pravrtte, svata
pravrtte kim kraam varthat; it is not a question; it has an answer in itself. What cause is
there to force him into activity. What was the cause before: icch. Now he is anicchu; since
icch is gone, there is no more activity.
Of course we should remember when we say jni does not have activity, we have to
carefully understand, desire prompted activities are not there. And activity for completion is
not there; kmya karms are not there; but we do not say that jni will not have activity at
all.
As Krishna said in the Bhagavad Gt: lkasangrahavpi sampayan karthum arhasi.

Compassion born activities can arise in the case of a jni. But when such activities arise,
they are not for the sake of fullness, but they are out of fullness.
And therefore all those activities will be non-binding activity; whatever be the consequence
of the activity, it is not going to affect the jni; the activity is successful; the jni is pra;
activity is unsuccessful, the jni continues to be pra;
|

||- ||
pryamamacalapratiha
samudrampa pravianti yadvat |
1601
tadvatkm ya pravianti sarv

sa ntimpnti na kmakm ||2- 70||
Ocean is always full whether the rivers join the ocean or get dried up. Therefore he does not
have binding activity. And binding activity is called sasra. Up to this we saw in the last
class.
Continuing
|
|
||||
vsannuday bhgy vairgasya tadvadhi |
ahabhvdaybhv bdhasya paramvadhi |
lnavrttairanutpattirmarydparatstu s ||424||
Here akarcrya points out that a jna nia who has practised nidhidhysanam
sufficiently, he will enjoy all these virtues in full measure. Three virtues are mentioned here.
Vairgyam that is dispassion; bdha means knowledge, and uparathi, uparathi means
quietitude, tranquillity; non-extrovertedness is uparathi; all these three a jvan muktha or
jna nia will enjoy in full measure. So here we should understand carefully, even a
sdhaka who wants to come to vdnta should have vairgyam. So here it is said jni has
got vairgyam.
Then what is the difference between the vairgyam of a sadhaka who is fit for vdnta and
the vairgyam of a jna nia, who has gone through ravaa manana and nidhidhysana.
akarcrya points out the difference is in the degree or intensity of vairgyam. The one
who comes to vdnta might have vairgyam; but that vairgyam is a fragile vairgyam. So
when a person wants to give up some addiction, he knows he will be able to give up; but
even after giving up, in the mind there is a cpalyam; capalatha. Here in the case of an
addict; the person gives up smoking or drinking or coffee and then if it is not in front, he will
be able to go without.
First problem is what: that particular time comes, he has to smoke or drink or take a coffee.
But he has to resist; lot of struggle. And thereafter, even if the time comes, he does not want.
He is able to be without it. But the thing is: nobody must be around, smoking or drinking or
with coffee. If he sees; he will get the memory.
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So the problem is what: if he sees problem, if not OK. So previously even if he does not see
that, time comes, that particular thing is triggered. Now he has progressed sufficiently, he
can be without that; but if it is in front, or somebody offers, cigarette keep it, then he is
tempted; then he has to reach a stage of vairgyam; when even if the other people or
smoking or drinking, he must not be tempted. That is total freedom from vsana.
Similarly, bdha, each one is beautifully defining. bhgy vsannudaya. Not being
tempted by any sense pleasures, even if it is available right in front. And even if nobody is
watching; one thing is like that! Nobody is seeing, so it is OK, let me have it! Even if nobody
is in front, they say your true character is what you are when nobody is watching you. We are
all very good when people are around. Imagine when nobody is around, and temptations are
there and I am able to say, No. That vairgyasya vadhi; vadhi means what: climax, final
limit.
So vsana nudaya. Vsana means desire for that object. Bhogha saskr anudaya,
without record to bhgy, sense objects.
And similarly Bdhasya parma vadhi; So what is the height of knowledge, the height of
knowledge is ahabhva udaya abhva; aha Brahmsmi has reached the height, when
aha dhsmi notion never arises seriously. Aha brahmsmi has become strong enough,
when aha dhsmi or aha husband asmi or wife asmi or pitta asmi; that ego does not
arise strongly. There is a functional ego; remember. Functional ego is there; but rga-dva
causing ego never arises.
So there is a intermediary stage, which every sdhaka faces. Vdnta is understood very well.
And I say I am nithya buddha uddha svabhva and all. But when a crisis or serious problem
comes, then only vdnta flies far away and the samsri-I come.
Then what is the height of knowledge. Even in crisis, that samsri-I does not come, that
means my knowledge is thorough. I do whatever is required in crisis; action is there as
Svmiji beautifully put; Action is there; reaction is not there. Reaction means deep mental
disturbance. I have talked about this before. Any situation can invoke three types of
responses in us; one is reaction, another is inaction; another is action. Reaction is one
extreme, where a person is extremely disturbed, extremely angry; extremely upset, that is one
extreme, reaction. The other extreme is a person does not responsibly take any action.
Indifferent. The other extreme is total indifference, where I am supposed to do something,
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when there is problem. So indifference is inaction. And what vdnta says is: indifference is
also wrong; reaction is also wrong; you have to take steps when steps are to be taken; but
internally, you are free from adverse responses.
Therefore a jni does what is to be done; but at the same time, ahabhva based
disturbances are not there. And therefore Sankara says; ahabhva anudaya. We have to
translate it as binding ego does not arise. Functional ego is required, because otherwise no
vyavahara is possible. Otherwise at the end of the class, you will not even know what is your
chappal.
Why because to identify your chappal you require what: functional ego; does Brahman has
chappal? I am Brahman and where is the chappal for me; so if you use someone's else
chappal, it is inbetween case. And you have to go to your house only; going to someone's
else house and asking for breakfast, you get beaten. For all of them, even Svmiji, he must
know what is his ram and somebody else's ram, etc. should he not know. And therefore,
functional ego is there; binding ego is absent. And therefore this non-arising of the binding
ego is the height of knowledge.
And how do we know that: whether I have a functional ego or binding ego; how to know;
you see the face and you know; very easily identifiable! Binding ego produces rga-dva,
kma, krdha, lobha, mha, a swollen face; a gloomy face it produces. Functional ego,
there is a cheerful face all the time. tmanva tmana tua. So this is the height of
knowledge.
Then what is the height of uparati; uparati means nivrtti; lnavrttair anutpattir; lna Vrtti
means the resolution of extrovertedness. Vrtti here means pravrtti; pravrtti means
extroverted activities; feverish activity.
And feverish activity means an activity with stress and strain; with anxiety, with BP, is called
extrovert activity; feverish activity; when a person came to vdnta, he reduced the feverish
activity; lna Vrtti and that should not arise again. So non-emergence of feverish activity
once again, because feverish activity is also a form of addiction.
Now they have coined the word: what: workaholic. It is workaholism. So there are some
people who from that for some time, and they think that they are free from that; but later
they can again get into that; even Sanysi may get into that problem. Initially he withdrew for
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the sake of learning; got into gurukula and then after he came out and started some activity
and of course he thought that it is for lka sangra and he thought, that is the problem, he
thought that it is for the sake of the world, and he thought that he has a non-binding activity
only; but sooner or later, he finds even though he is a sanysi, he is trapped into srama
bondage. bigger bondage. For all of you, house, 500 sq. ft bondage only. But srama means
huge amount is involved, huge number of people, he cannot go away, he cannot get into;
and he wants to hand over to some people. How many people have offered sramas to me;
from that I have come to know that. They want to give away the srama; and somebody said
where is the head of this srama; he has to gone to another srama for peace of mind.
Imagine his own srama has become a bondage for him. Therefore we cannot be
complacent, even if one has to come to nivrtti, if a person enters into non-binding pravrtti,
he must be very careful, because a non-binding pravrtti can unknowingly, gradually become
a binding pravrtti.
So when a person will never get into binding pravrtti again, that is called height of nivrtti.
And what is the indication, he is ready to drop everything at any time. That is called non-
binding activity. So lnavrttair, so here is a correction lnavrttair, in my book vrttai is there;
vrttai, anudpathi, binding activity should never arise again.
And for that constantly ask the question: can I drop this particular activity at any time. The
mind says: OK. I have nivrtti totally; and such a state of mind, is uparat maryda. maryda
means limit. The height; the climax; the culmination; the superlative state of what: uparathi.
All these three, the one who enjoys, he has got jna nia.
Continuing
-
|
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brahmkratay sad sthitatay nirmuktabhyrthadh-
ranyvditabhgyabhgakalan nidrluvadblavat |
svapnlkitalkavajjagadida payankvacillabdhadh-
rst kacidanantapuyaphalabhugdhanya sa mny bhuvi ||425||
In the case of some jni, because of their prrabdha, they do not come to the world of
activity at all. So whether is an active one or a passive one; depends upon the type of
prrabdha. And whatever be the type of prrabdha, there is no gradation in his liberation,
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because the knowledge is aha pra; and how many gradations are possible in
pratvam.
There is no gradation and therefore there is no difference; but here akarcrya is talking
about those jnis whose prrabdha is totally different and therefore they do not come to
the world of activity at all. They love to remain in some cave; or some in Himalayas or
sramas they remain. And they are always absorbed in the teaching in the knowledge in
samdhi.
So akarcrya is talking about those samdhista jni. And there itself, in some
scriptures, we do not find this topic in the upaiads but in some scriptures like Yga
Vsitha, etc. Those samdhistha jnis are also categorised into three, depending upon their
prrabdha. Those samdhistha; samdhistha, those who remain in samdhi; those who do
not come down to the society at all; because that is their prrabdha. And what are the three
grades.
Here akarcrya does not talk about three grades. but in those books three are talked
about. One type of person who enters the samdhi, and comes out only now and then,
purely for the sake of arra ythr, bhika grahaam; and that too if somebody offers food.
So they talk about two types of madhukari; madhukari means a bee; a bee for the sake of
honey will go from one flower to another. Similarly, some type of jnis, sanysis, they go
from one house to another; take bika and eat. that is called madhukari vrtti; or madhukara
vrtti; honey-bee lifestyle. Not stinging; OK. only honey.
Then the other one is what: ajagara vrtti. ajagara means a python; ajam grathi; that which
swallows even a goat; goat swallower; goat swallower in this place, it is python; and what
does the phython do; it does not go from one place to another in search of food; it only
remains in one place with the mouth open. That is very important. Thus various creatures
while they go think that it is a beautiful dwelling place. Pondu; it will go inside; it will close
the mouth and remain there for weeks and once that is digested, what next; open; called
ajagara vrtti; and there are some sanysis, their philosophy is: prrabdha will keep my body
going. If my body has to survive, it is God's responsibility to bring bika through some one
or the other. And when someone comes and offers bika, they eat. So thus they remain in
samdhi, they wake up, and if and when bika comes, they eat and again go to samdhi. This
is type No.1, who gets out of samdhi by themselves.
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Then they talk about the second category. They get into samdhi and they do not wake up
by themselves. Come up by themselves. Only when somebody goes and wakes up; shake
and whatever is offered, they eat; This is the second type of jnis;
Then the third type is what: the one who is always in samdhi; who does not come up by
himself and who does not come up even if somebody else shakes him or wakes him up. Thus
they divide into three types. We do not know, whether such people are around. Because
they will not be in the soceity. These three are said in the viitth grantha.
Here akarcrya is talking about those people generally, who do not come to the society;
who remain in samdhi. Therefore he says: B brahmkratay sad sthitatay; so they remain
all the time in the form of Brahman. Aha Brahmsmi iti vrtthau; in the vrtti; they entertain
only this thought all the time, without coming to the society. If you ask about lka sangra,
they will ask the question: where is the lka. Lka should be there for sangra? Then what
is there in front? Brahmrpaam brahmahvhi; for us Brahmrpaam reminds us of our
lunch; Brahaivatat amrutham purastht brahma pact, brahma dakithasca, uttara.
Therefore where is the lka for sangra. Therefore their vision is totally different; therefore
they are ever in the thought of Brahman. And therefore nirmukta bhyrthadh. Therefore
they never think of antma at all. Because in their vision, there is no antma. And whatever
antma is seen, it is like mirage water, it is mithya. Svapnavat, it is like svapnam. So bhya
artha means external objects, external objects is antma vasthu or antma viaya, dhhi
means thought, nirmuktha means free from. Free from antma thought.
Then they are engaged in what thought. tmakhra vrtti alone they entertain. Antmakra
vrtti they never entertain at all.
Then what about their hra etc. anya avdita bhgya bhgkalana; they are endowed with
the worldly experience of eating etc. only when forced by others. As I said ajagara vrttaya.
So anya vdita, informed by others, persuaded by other, anya avditam, persuaded by
others, bhgyabhga means viaya bhga, viaya here means the minimum things like food
or clothing. So they are not bothered about even clothing themselves. The society feels that
they clothe fine. If you have the sense of decency and you want to see me dressed, dress. It
is your problem. As far as I am concerned, I do not care. Udsna. So therefore
bhgyabhga kalana, kalana means endowed with only such bhgs which are
persuaded and given by others.
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Like what, like whom, example, nidrluvad blavat; like a person who has gone to sleep
without eating food. And then imagine a man went to bed because wife was not around and
he had gone out; and he was tired and therefore he went to sleep. And why came and she
feels that he has gone without eating food; he has to eat food, very important, some health
problem; therefore he is woken up and given the food; how it will be. Exactly like that. So
nidrluvad; or blavat; or like a bla; a child does not know when to eat; when not to eat;
mother decides the time for food.
Similarly, this person never bothers about whether I should eat; when I should eat. If body
has to go on because of prrabdha, food will come, in some form or the other. So
nidrluvad; blavat. Remember, it does not mean that you should start attempting that. OK.
From today you want to start this, and perhaps you may not get food at all! So therefore it is
all determined by prrabdha. As far as we are concerned, whatever be the situation brought
out by prrabdha, we try to do the best in the situation, our primary pururta is what:
keeping the knowledge alive. Rest of our lifestyle, let prrabdha take care of. So nidrluvad;
blavat.
Then what is the attitude towards the world. Svapna lkita lka idam jagat payati. He looks
at the world, like the dream world. So svapna lkita lka. The world which is seen in
dream; lkita means seen. So this world is like the world which is seen in the dream; which
is like svapna prapaja; which means what: it is mithya. You need not be over obsessed with
this world. Even the idea of lka sangra, service, etc. you need not get over obsessed. As
long as you are in the society, you do what you can do; but remember you are not going to
convert the world into a heaven. Rms have come; Krishns have come; akarcrys have
come; but the world continues. Therefore do not be over enthusiastic. You will get frustrated.
Therefore lka sangra also should not become a bondage. And therefore do not be
obsessed with the world. It is mithya. Do not allow rga and dva to arise in your mind. So
svapna lkita lkavat idam jagat payan.
Then where is his mind. If it is not obsessed with the world; he is obsessed with what. kvacit
labdhadh; his mind is elsewhere. So he remains st; the fourth line, rst is there; if you
split the sandhi, it is st, he remains with his mind absorbed elsewhere. Elsewhere, what
akarcrya does not say; we have to complete, elsewhere means satyavastu, brahmavastu,
adinavastu, his own svarpam. He is immersed in satyam. He is indifferent to mithya.
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And akarcrya says kaschit; this is not every jni. We should not take this as a standard.
Only those people who are sitting in samdhi; they are jnis, you should not say. Therefore
Sankarcrya says: kacid, in the case of certain jnis, whose prrabhda is like that. But there
are many other jnis who continue to be payan (that is Gti) rvan spra jighrann anan
gacchan svapan vasan naiva kicitkarmti yukt manyta Tattvavit.
Therefore activity does not prove wisdom. Inactivity also does not prove wisdom. Then what
proves wisdom. Wisdom proves wisdom. Activity or inactivity has no connection with
wisdom. I am stressing because based on this verse, you should not say, this man is busy, so
he is ajni. That man is sitting there and sleeping; therefore he is a mah jni, etc. and
doing pda pja and abhikam, etc. He might be indolent one also. So therefore never
judge a person from activity or inactivity. That is why ultimately whether a person is jni or
not who knows. Only I do. And therefore there are active jnis and there are passive jnis.
And saha; such a jni, anantha puya phalabuk, is the enjoyer of anatha puyam, to remain
immersed in Brahman, he must have done so much puyam; and remember again, not that
an active jni has done less puyam. That even if you are going to say active jni has less
puyam, imagine for argument sake. You say active jni has got less puyam; the jni who
is sitting in samdhi has got more puyam, etc. you say, what will be the answer of jna i,
you know. He will say:

na puya na ppa na saukhya na dukha
na mantr na trtha na vd na yaj |
aha bhjana naiva bhjya na bhkt
When we say there is no puyam at all, where is the question of more puyam or less
puyam. Therefore puyam etc. is the measurement from the standpoint of an ajni, not
from the standpoint of jni himself. And therefore from worldly angle, akarcrya says,
such a person is puyavn, the enjoyer of anantha puyan or his past janma. And saha
dhanya; and such a person is indeed blessed; he is literally dhanya means the wealthiest
person. Dhanavn; dhanya; what wealth he has got; not worldly wealth; the wealth of
wisdom; the wealth of sathyam he enjoys.
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And saha mnya; that person is to be revered, honoured, worshipped on earth. So thus
akarcrya gave the description of a passive jni, who is described in Yga Vsia, etc. It
is elaborately discussed. But we generally do not get into those descriptions, because what is
important is jna, not samdhi. Our approach is we never give importance to samdhi.
Because samdhi is an incidental possibility.
Therefore we do not want to emphasise. If a person is in samdhi, wonderful. Another person

is not in samdhi; wonderful. Always focus is in understanding. Our focus is always on right
understanding. We never want to be obsessed with the concept of samdhi because, it has
created very big problems, lot of misconceptions, lot of confusions, let there be samdhi;
after death samdhi is going to be there; that is enough.
Therefore let us not bother about samdhi while living. That is our approach all the time.
We do not say samdhi is not there; but we do not consider it as an important aspect of
vdnta. That is an incidental aspect of vdnta. ravaam is important, mananam important,
nidhidhysanam important, samdhi is incidental.
Continuing.
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sthitapraj yatiraya ya sadnandamanut |
brahmayva vilntm nirvikr vinikriya ||426||
So such a person becomes a sthitha praja. So the one who has gone through ravaam,
mananam and nidhidhysanam, and the one who has gone through optional samdhi
abhysa, he becomes a sthitha praja.
And this you should remember, samdhi abhy is one type of optional nidhidhysanam.
What are the other types of nidhidhysanam I have said. Hearing continuously is a form of
nidhidhysanam; reading is a form of nidhidhysanam; reading not nanda vikatan; reading
the stra is another form of nidhidhysanam; writing, of course, with your mind in it, is
another form of nidhidhysanam, and discussing with people who are interested is another
form of nidhidhysanam; teaching is another beautiful form of nidhidhysanam. I say
beautiful form because student can in the middle of the class come in; but if I have to teach
for one hour, I have to remain in the subject matter. I have got forced samdhi abhysa as it
were. Or I will forget I said. So therefore I feel teaching as another form of nidhidhysanam.
Thus a person can practice any form of nidhidhysanam. Samdhi abhysa is only an
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optional form of nidhidhysanam. So by practising any form of nidhidhysanam, a person

becomes sthithapraja.
And this stitha praja, who is a yati; yati literally means a sanysi. Just Sankarcrya
assumes all vdantin students as sanysis. Would he have known that all these things would
happen here now. Because their tradition is vdnta should not be taught in public. Because
it may be misunderstood and a person may falsely claim as a jni, and then do akramams
also. Possible. Na buddhibet janayt; Krishna said.
But now we have to bring to the public because Gurukulams are not there. Even in
Gurukuls in Himalayas etc. vdantik teaching is not taking place. They are all making
agarbathis and selling. sramam? And they are making Ayurvda medicine and selling.
When Himlayan sramas are not teaching Vdanta, so naturally in Madras, we are teaching.
Somebody went to some srama in Rikesh from Madras and then approached that Svmiji
there and said that I want to learn Vdnta. And that Svmi said it seems, in Madras classes
are going on; you please go back. I do not know that Svmiji; but he has come to know
about our classes. So imagine if sramas do not teach stra, we have to bring the stra to
the Society; in akarcrya's time, public teaching was not required because qualified
people knew where to find the teaching. Gurukulams were there; rams were there.
Therefore during akarcrya's time, those who taught vdnta were sanysis. Now we
have to translate Yatihi as a committed teacher. Sanysa means commitment. And such a yati
who is Brahmani va vilntma, whose mind remains in Brahman, who does not forget the
teaching. So Brhmaa va vilna tma; whose mind is resolved in Brahman, who does not
have the problem of forgetfulness, nirvikhra; one whose mind is without disturbance,
tranquil minded;
and vinikriya, without feverish extrovert activities, nirvikra is at the mind level; vinikriya
is at the body level; and such a sthitha praja. What does he get out of all these disciplines;
sad nanda vastut; he is always pra; he is always complete in himself.
Hari Om.
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134. Verses 427 to 431
After elaborately dealing with the topic of nidhidyaanam, up to verse No.416, now from
verse 417 onwards, akarcrya is talking about the phalam of ravaa manana and
nidhidhysanam. We should always remember nidhidhysanam will be efficacious only if it is
preceded by ravaam and mananam for sufficient length of time. So thus if proper quality
and quantity of ravaam and mananam are not there; then nidhidhysanam will not give
the expected result; and therefore we should always see all these three together; ravaa,
manana nidhidhysanam.
And in Vivkacmai, nidhidhysanam has been focused. That is the only difference. That
does not mean ravaam and mananam are less important.
Having dealt with these three, we are in the phalam of all these exercises, and the phalam is
akarcrya points out sthirapraja. Praja means wisdom; sthira literally means firm;
firm wisdom; what do you mean by the word firm. With regard to wisdom; firmness indicates
freedom from two fold obstacles. Wisdom can give the full phalam of nti only if the
wisdom is not obstructed by anything. The lighted lamp can remove the darkness only if the
lamp is not covered by any obstacle. So if the lamp even though it is lighted, even if the lamp
is covered by a thick cloth, that too a black cloth and if two clothes are there; then the lamp
is burning alright, but we do not receive the prayjanam; anthakra nivrtti.
Similarly Guru and ravaam can certainly light the lamp of wisdom, in the mind of the
student, but often even after the lamp of knowledge is lit, the student's mind continues to
have the gloom, the darkness of sasra. Not that knowledge is lacking. He has done
sufficient ravaam and still the problem do continue, making him doubt the very efficacy of
vdnta. I have studied well but depression has not left me or anxiety or fear for which the
stra says; it is not the lack of knowledge but it is because of the presence of obstacles
which is in the form of intellectual obstacles and emotional obstacles; intellectual obstacles
or in the form of lack of conviction. And emotional obstacles are in the form of habitual
reactions. And therefore sthirapraja is that wisdom which is freed from the two fold blocks
of intellectual lack of conviction and emotional habitual reaction.
And that is why we have the three-fold exercise. ravaam like the lamp; mananam removes
black cloth No.1; what is the No.1 black cloth; lack of conviction. It is not believable, because
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buddhi is rational. And the second black cloth is habitual anger, habitual depression
addiction to the emotions. That is if the emotions are not there, we will have withdrawal
symptoms. That we have habituated. This is the second cloth, which also has to be removed.
That is why we say: mananam and nidhidhysanam are only for the removal of obstacles.
ravaam is for the lighting up of the lamp.
So when a person goes through these three exercises, he has got praja through ravaam,
it become sthira, sthira means what; free from the two-fold black cloth, because of manana
nidhidhysanam. and therefore we add the adjective sthira. Pratibanda dvaya rahita praja.
So what is the meaning of sthira. Pratibanda dvaya rahita praja. So he will become; that
wisdom is called sthira praja. The person is called sthira praja . Short and dot, if
you put, it represents the person; long means the wisdom; the one who has
sthira praja is called sthira praja; that is the phalam which was
mentioned in 426.
And akarcrya wants to point out that sthira praja alone is jvan mukti. We do not
even say sthira praja gives jvan mukthi; we say sthira praja is jvan mukti. And
therefore he is going to point that out in the following verses.
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brahmtman dhitayrkabhvvaghin |
nirvikalp ca cinmtr vrtti prajti kathyat |
susthit:'sau bhavdyasya sthitapraja sa ucyat ||427||
akarcrya himself defines the word sthira praja otherwise known as sthitha praja.
Both words are same only. One is sthira and another is sthitha; both readings are OK. To
divide the compound word into two separate words, one is praja and another is sthira. So
first he defines praja. What is praja. Praja means knowledge. It is wisdom. We do not
use the word experience; very careful. We reserve the experience only for phalam of
knowledge, which is nti, trpti. Jnnam phalam is an experience; whereas jna we
translate as knowledge.
So what is praja; he says: Vrttipraja iti kathyat. Any knowledge including self-
knowledge is in the form of a thought modification. When I know a pot in the mind there is
ghata akra vrtti; it is called anthakraa parinma, a relevant modification should take
place in the mind. If you learning things in the class, what is happening is; as even I am
1613
talking, the words are entering into your mind as abda pramam and the abda pramam
is bringing out a relevant modification where: not in the tma; it can never produce
modification in tma; why: tma unfortunately happens to be nirvikra; therefore the words
have to produce a modification; in Sasrkt it is called antakraa parinma in your mind, in
your buddhi. Whether you are using pratyaka prama, anumna prama or upamna
prama or stra prama, it has to generate a relevant citta parinma, which is called
vrtti. And in the case of spiritual knowledge also, guru's words should produce a relevant
vrtti in the buddhi, that is why we say self-knowledge requires buddhi.
By transcending the buddhi, you cannot get any knowledge including self-knowledge; Self-
knowledge requires buddhi. That is why in the Upaiads it is repeatedly said:
Eshonurtma ctas vditavya; manasa va idam aptavyam. Dryate tu agraya buddhya

skmaya skma daribhi.
Buddhi is required. Not ordinary buddhi; sadhana catuaya sampanna buddhi if you have,
then abda will generate that vrtti. And in the case of antma jna, it is antmakhra vrtti;
in the case of tma jna, it is called tmakhra vrttihi.
And therefore he says: Vrttipraja. And what type of vrtti it is. Cinmtra vrtti. A vrtti which
is associated with; which is related to tma. Cinmtra means what: pure tma. tmakra
Vrtti itiartha. And why tmakara, because here the knowledge is tma jna.
And not only it is tmakra, relevant to tma, of the nature of tma, and it is also nirvikalpa; it
is divisionless.
And why divisionless, because tma is nirvikalpa; so tmana nirvikalpatvt, Vrtth api
nirvikalpatvam.
And what is this vrtti related to: is further talked about in the first line. ka bhva avaghin. It
is vrtti which grasps the oneness; eka bhvaha means aikyam; avagahini means grasping; just
as ghatakra Vrtti grasps the ghata, it is called ghata jna. In English also we use the
word grasps; are you able to grasp the meaning: grasp means, it is not physical grasping;
intellectual grasping; every vrtti grasps an object in the form of knowledge. You grasp this
thing in the form of knowledge of the subject matter. Similarly, this vrtti grasped in the form
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of understanding, in the form of cognition, in the form of knowledge, it grasps: avagha

means grasp.
Literally avagha means to fathom: to delve deep into the sea and understand its depth; that
is avagha. So here in this context, it is grasping the oneness; oneness between what and
what: Brahma tmanh; between the jvtma and paramtma. So jvtma paramtma aikya
praka vrttihi. A vrtti which reveals the oneness of jvtma and paramtma; but jvtma-
paramtma aikyam is possible only if you remove the updhi or the reflecting medium.
Because paramtma has got macro reflecting medium, it is called macro upadhi, amashti
updhi; jvtma has got vyati updhi; keeping that updhi if you look, you will not be able to
see the aikyam; therefore, jvtma and paramtma should be separated from their updhi.
And once you separate; then what is left behind, tma; jvtma, minus individual arra is
tma; paramtma minus total arra; total arra means the world is also called tma,
minus the updhi; both the adjectives are gone. What is the adjective in jvtma; jva; what
is the adjective in paramtma; parama; once you remove the updhi, the jva adjective and
parama adjective will go away; what is left behind is one consciousness and therefore
dhitay; dhitayh means what: separated from the updhi. So the oneness of jvtma
and paramtma which are separated from their respective reflecting media.
And this separating is called bhga tyaga lakaa; I do not know whether you remember,
jagad lakaa; ajahad lakaa; bhga tyga lakaa. So here dhitay means separated
from the updhi by the method of bhga tyga lakaa; that aikyam, avaghin; revealing
vrtti is called praja.
Therefore wisdom is a vrtti. Therefore we call it vrtti jna. Therefore whenever we talk about
Brahma jna, we should remember it is called Vrtti jna, jna which involves a vrtti
and therefore jna which involves mind also. OK. This is praja part.
Then the second part is sthira praja, what is sthira; he tells in the next line, asau susthit
bhavd. This vrtti is generated how: only by vdnta vaakya ravaam; maha vkya
ravaam produces this vrtti and ravaam done. What is the definition of ravaam. A
systematic consistent study of the scriptures for a length of time under the guidance of a
proper crya is ravaam. This ravaam including mahvkya generates this vrtti parinma;
that alone is called jna.
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And once that jna is generated; what is our next exercise. Susthita bhavd; that
knowledge must be allowed to remove the gloom from your mind. The whole mind is dark.
That is why we say: he looks gloomy; the face is not bloomy, but only gloomy. So if the
gloom still continues, you need not improve the knowledge, you need not look for a new
experience, no experience needed; no improvement of knowledge needed, only the removal
of two-fold pratibanda; by asking the question; Oh intellect, why do not you accept this
knowledge. Why are you not convinced. Let intellect bring in its own rational obstacle. Every
question that intellect puts, I have to answer, that is called removal. As far as jna is
concerned, it need not do anything. Let it remain there. Only cloth removal, which is called
mananam. In mananam, we are not attacking the lamp; in mananam, we are attacking the
cloth alone, and even after moving the intellectual obstacle, as I said habitual emotions will
never go away; 'never' I cannot say; dangerous; will not easily go away and therefore it
requires a dedicated life of nidhidhysanam, which we elaborately studied, which also does
not improve the knowledge, which also does not give you a new experience of Brahman,
which only removes the emotional weaknesses; removal of your erroneous zones.
One Wayne Dyer wrote two beautiful books; many books he has written; one is Your
Erroneous zone; another book, Sky is the Limit; removal of the erroneous zone is sdhana
catuaya sampatti; Sky is the Limit, is pratva prpti. Vdnta he has written without
understanding it. Anyway that is a different thing.
Once the second obstacle also is removed, the prajaa seems to become bright. I have
given you the example. The full moon seems to be less bright during the evening, but the
very same full moon seems to become brighter and brighter and brighter as midnight
comes, is not that moon is becoming brighter, but the obstacle in the form of sunlight is
receding. Similarly, jna seems to keep your brighter.
And as the jna seems to become brighter, you will have more and more experience, not
experience of Brahman; but experience of jna phalam; and what is the phalam; nti.
Trpti; non-wandering mind, I have made my life. That pratvam comes and yasya asau;
praja susthitha bhaved through mananam and nidhidhysanam, saha, that person is
sthitha praja ucyat. That person is called stitha praja or sthira praja.
Continuing
|
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yasya sthit bhavtpraj yasynand nirantara |
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prapac vismrtaprya sa jvanmukta iyat ||428||
So in the following verses akarcrya says a sthira praja alone is called a jvan muktha.
So other than wisdom, nothing is required to enjoy freedom. Knowledge is power is very very
clearly shown. So yasya praja sthitha bhaved. Suppose a person's wisdom has become
firm, mean obstacle-free; has been converted into conviction.
And remember, you need not convince anybody in the world, as it is not possible to convince
everyone also. And there are many people who do not want to be convinced. They like
doubts. Doubt lovers are there. Therefore, it need not be and it is not possible also. You have
to convince your intellect. And if at all you are trying to convince other people, it is because
you have hurt down; if they have doubt, sometimes they may get jna, I am doubting.
If I am very clear, I do not care whether the other person accepts or not; and therefore the
one who has convinced his intellect and therefore yasya nanda niranthara and therefore
who constantly enjoys nanda. nanda means what; pratvam, which is wisdom based
pratvam. Not set up based pratvam; setup based pratvam means what: upset, set up
reversed is; upset Remember. Wisdom based pratvam will be permanent because wisdom
can never go away.
Knowledge is knowledge; whatever be the external condition. Two plus Two is equal to four;
when you are rich or when you are poor? Two plus Two is equal is four; Two plus Two is
equal to four, whatever be the external condition. Your body is healthy, 2+2 =4; body is sick
2+2=4.
Similarly, I am Brahman, when? when my body is healthy? No. So therefore since this
pratvam is wisdom-based, and since wisdom cannot fluctuate because of the fluctuations
in the situations, wisdom-based-pratvam can never be disturbed. And therefore yasya
nand niranthara.
Suppose somebody asks: OK I might have wisdom-based-nanda. But I may also have a
health-based dukha; then what do to. Wisdom-based-nanda is there; health-based
dukha can it be there. Son-based dukha may be there; or daughter-in-law based
dukha may be there. What to do. The glory is: wisdom-based-nanda is sooooooo big
compared to the other antma-based dukha, that they will become so insignificant,
compared to this pratvam. Therefore they will be there; but they will be abibtham, I have
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used this word; abibtham, like star in the sky now. In the sky are there stars now or not; you
will say it is not there; the stars are there in the sky; even now, but we do not see, not
because of their absence because their power is overpowered by sunlight.
And therefore prrabdha janya will come; nobody cannot say it will not come; why it will
come, because prrabdha is there; what to do? Therefore prarabhda janya dukha will
come even for a maha jni; but prrabdha dukha will be like the stars in the presence
of the sunlight. Therefore for him it is as though it is not there. The world will sympathise.
Pvam he is suffering from cold; this disease; disease that come; The world will sympathise
and chant Mrthunjaya mantra. It is OK for him; no problem. Therefore yasya nand
niranthara; prapaj vismrtho prya; and the world is as good as forgotten; because in his
vision, the world is mithya.
Now the satyatvabuddhi has been replaced by the mithyatva buddhi; therefore if at all it has
relevance or importance, it is only he has adhoc importance, like watching a movie. At the
time of watching a movie, it has got some relevance; it is capable of generating emotions
and you allow yourselves for the generation of emotions; but how long; 2-1/2 hours.
Thereafter the moment you come out, it has lost its importance, because you know it is a
movie. You know the hero is still surviving, because in the next film he is going to come. It
does not mean because of your mithyatva buddhi you do not have emotions; you have all
the emotions; nava rass you enjoy.
Similarly a jvan muktha also goes through the emotions like movie emotions; but ad hoc,
which means they are not carried forward. There is no hang-over after the events. Therefore
prapaja vismrta prya; why the others are traumatised because of that experience; and
they do not forget that experience, repeatedly dwell upon and cry; a jvan muktha does not
have that problem. vismrta prya; it is as good as forgotten; saha jvan muktha ucyat.
Such a person is called jvan muktha.
Continuing
|
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lnadhrapi jgarti jgraddharmavivarjita |
bdh nirvsan yasya sa jvanmukta iyat ||429||
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A correction. That is jgrat dharma varjita is enough; vi is not required. Or if you like vi,
victory sign, then you have to remove, y; either one has to go; then only the meter will fit in.
Both readings are ok;
lnadhrapi jgarti jgraddharmavivarjita; you have to read or else lnadhrapi jgarti, yo

jgratdharmavivarjita; one of these letters to go. We will retain yo and we will remove that
vi; jgrad dharma varjita; I prefer that reading because in the second line saha jvanmuktha
comes; therefore yaha saha will be there and it is proper.
Now here akarcrya gives a technical definition of a jvan muktha. lnadhrapi jgarti; this
jvan muktha is very much awake; at the same time, his mind is resolved. Lnadi means what:
he has a resolved mind; dissolved mind; at the same time, he is awake. So he is a puzzle to
be solved, because when the mind is resolved, we are in which state, we are in suupti
avastha. Suupthi avastha is called laya because the mind is resolved. So if the mind is
resolved; there is no waking; if there is waking, the mind is not resolved. But akarcrya
says wise person is awake; at the same time, his mind is resolved. How do you resolve this
puzzle? For which we say resolution is of two types. We can resolve or destroy or dissolve a
thing in two different ways. I have discussed this before.
The pot can be destroyed in two different ways. There is one type of destruction which
everyone knows; drop it down; on someone's head! So you just it down; the pot is resolved.
It disintegrates. This is one destruction, which alone majority of the people know.
But we talk about another type of destruction, which is purely caused by understanding.
Cognitive destruction. Jna na. Jna na means will be problematic! jna na; not
ati tatpurua; janasya na it is not. jnt na. jna nimitha na. The destruction
caused by knowledge. Do you know what is that? I have discussed this before. jna n has
not come to you; I have discussed this before. What is that.
By analysing the pot, you come to know, there was no pot before, there is no pot now; there
will never be a pot; what is there is nothing but what: clay. And when clay has been given a
particular form; we have chosen to baptize and convert; here also conversion, you see;
baptize and convert it with a new name; of course it is the same clay only; and you have
changed the religion of clay and you have named it pot.
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And if you want to reconvert it; again you have to break. So pot is only a nma; there is no
substance called pot. And this is called destruction through falsification. Destruction by
removing the substantiality. Substantiality removal dissection. In Vdnta, we destroy
everything; Of course Brahman do not include, we destroy everything; purely by knowledge;
how removing the substantiality; by reducing the world to vcrambanam vikro
nmadyam. It is nothing but a word. In the world, remove the L. World minus L is what:
word only.
Jni does not destroy the mind; resolve the mind by going to sleep or samdhi. That is
done by unintelligent people because they think mind is a problem; and therefore they
resolve the mind; how; to sit in the corner and make it inactive. So they resolved the mind by
going to samdhi or sleep or drink or drugs; but vdantin never destroys the mind by going
to sleep or samdhi; but retaining the mind, he understands that mind is also nothing but
Brahman, the substance. There is no mind other than Brahman.
And this person who has destroyed the pot by knowledge, what is the advantage for him, he
can continue to use the pot. See. The other person destroys the pot; and pot is no more
useful for him. But this intelligent person has destroyed by falsification and continues to use
the pot; and all the time says: there is no pot; see how intelligent he is. Use it and says it is
not there.
Similarly, jni uses the mind; beautiful mind, loving mind; compassionate mind; generous
mind; peaceful mind; he uses; he never resolves the mind by sitting in one place; payan;
srnvan, sprsan, jihran; all vyavahrs he is doing, he says: there is no mind; mind has been
resolved into what: Brahman. So lnadhi is the one who has resolved the mind in Brahman by
wisdom; keeps himself away. That means uses the mind.
And jgrat dharma varjitha; and even though he is awake and using the mind, he does not
have the sasra caused by the mind; unlike the other people. The other people keep the
mind in transaction and every transaction is a head ache. So jgrat dharma means what:
sasra. Caused by what: waking mind; so the sasra caused by the waking mind is not
there; because mind by itself is not a problem.
If the mind is a problem, you have to destroy the mind. Not only that; jni has also has got
a problem; because jni has got a mind or not? any doubt? jni has mind or not? jni has
got a wonderful mind. I told you compassion, love, generosity is there.
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Therefore mind itself is not the problem. Then what is the problem. Unenlightened mind is
the problem. Unenlightened mind is the burden. Antasya manbhra. When will the
mind become burdensome; nti if it is not; mind will become bhram. Antasya
manbhra.
And an enlightened mind is what: lightened mind; it is light. That goes for a fit shoe is a
blessing. A fit shoe or chappal is a blessing. But an unfit shoe is terrible. Therefore shoe itself
is not a problem. Fit or unfit is the issue.
Similarly, an enlightened mind is a blessing; whereas an ignorant mind is a curse. Therefore

jgrat dharma varjitha; he does not have the burden caused by the waking state.
And bdh nirvsan; bdha, every knowledge or perception that he has, because he is
transacting in the world; he does sit in samdhi like the ygis. In yga philosophy mind has
to be resolved for happiness. That is difference between yga and vdnta. yga requires
samdhi for peace of mind; Vdnta requires only wisdom for peace of mind. Therefore
vdnta allows transactions. And since he is transacting perception continues.
And what type of perception he has; bdha; every perception, every cognition, nirvsana;
does not generate a vsana in the form of rga vsana or dva vsana. So nirvsana. A
perception becomes a problem, if it generates either rga or dva; because once it
generates rga or dva; that object occupies your mind. Any object; towards which you
have rga or dva; that has occupied your head; how to know; when you sit in meditation
you know. You sit in meditation, that person will come. And every such object sitting in your
small head; somehow burdensome it will be. But you see how many people on the road. Do
they sit in your head. They do not. Why, because you have neither rga or dva.
That is why akarcrya said: audsnya mapsyathm janakripa naithurya muthsrjyatm;

when you have a perception without rga or dva, it is called audsnya. audsnya
means you perceive the object; but do not allow the object to sit and crush your head. And
for jni whatever he sees; it does not sit and crush. So nirvsana. Saha jvan muktha
ucyat. Such a person is said to be jvan muktha.
|
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ntasasrakalana kalvnapi nikala |
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yasya citta vinicinta sa jvanmukta iyat ||430||
nta sasra kalana; So he is a person in whom the disturbances of sasra have

subdued. kalanam means disturbances; impurities, blot; they are all ntam. So like a lake in
which all the waves have subsided. It is like the nta samudrah. Pacific ocean is called nta
samudra. Pacific is what; relatively compared to the other oceans, this is supposed to be
ntam; you know why, because it is deep. Deepest portion in the ocean is in the Pacific
ocean only. which is 30000 feet deep in one place. This means what: that if you keep the
Himalaya there; it will drown it; submerged; how deep it must be. so deeper it is; more
ntam it is.
Similarly this jni has a deep wisdom; therefore all the disturbances are quietened.
kalvnapi nikala. This is a just a pun in the language. OK. kalvn; the word kala has two
meanings; one is division; and kalvn means what: from the standpoint of the body-mind-
complex, from vyavahrika angle, from ego angle, he has got a division. Like what: hands,
legs, head, etc.
And second meaning of kala is art; art; the one who has got different kals; he is very learned
person; so like painting music or dance; 64 arts are enumerated in our tradition; so he knows
all of them; or he has got divisions superficially; but from his own standpoint; from the
standpoint, from the standpoint of his real nature; nikala Brahma he is. So nikala means
what: divisionless. So without knowledge. Because knowledge is from the standpoint of
buddhi only; tma drtya, he cannot be called a jni.
I have told you before, hope you remember. That I am a brahma jni is also from the
standpoint of ahakra only. That I am a brahma jni is also from the standpoint of
pramtha ahakra; as tma or Brahman, I am not even Brahmajni.
Brahmaiva na brahmavid ya kascid surndra vanditha padai; nunam mana mama, in

Mana pajakam
akarcrya beautifully says: Jni does not claim that he is a jni. Then he says: I am
Brahman. And therefore nikala. Nirjna.
And because of this reason only, yasya cittam vinicinta. In some books, vinicinta
reading is there; I feel this reading is better. vinicinta. vinicinta means what: cint
rahitam.
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So vigahat nicayna chinth; or via nirgatha chint yasmat tat; that mind from
which all the cints are gone; vini means what: without; cint means what worry; vinicinta
means without worry; worryless. There is a beautiful slka which says:

,
cit cint dvayormady cint va garyas
cit dahati sajvama, cint jna yutama jvayutama vapuhu
New year talk I said this. So chitha means what: funeral fire. cremation fire; cint means
worry; this slka says: both of them burn the body; worry also burns the body; funeral fire
also burns the body. Of these two fires, which one is more powerful. Worry alone is a
powerful fire, because worry burns live body; whereas funeral fire burns only dead body. So
see how much powerful worry is: That is why we say worry is burning.
So therefore, this person is free from the fire called worry. yasya saha jvan muktha yat. In
all these slkas he is going to repeat that. sa jvan muktha yat.
|
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vartamn:'pi dh:'smichyvadanuvartini |
ahantmamat:'bhv jvanmuktasya lakaam ||431||
Even after jna, the physical body will continue, for some more time, because of
prrabdha karma. And where will be the body; wherever he goes. wherever the jni goes;
the body also goes. So asmin varthamn dh; So this body continues to survive; and
anuvarthini, unlike other things; somethings you can leave at home and come; there are
family members, you have left at home and come. Like that you cannot say: Svmiji, only
buddhi is necessary in the class; require only skma arra; why physical body; you cannot
drop; it will also come.
So anuvarthini; like what: chyavat; chya means what: not tea; in some people's case tea
also is anuvarthini; anywhere you go, tea they need; like the Kerala people. Chyavat; like the
shadow it goes everywhere.
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And in that body, in that surviving pursuing body, ahantha mamatha abhva ha; jni does
not have I-notion, nor my-notion; he does not say I am the body; he does not say body is
mine. both are not there.
Then how does he look up the body. As an integral part of the antma prapaja; it has come
out of paja bhtas; and after dancing about for sometime, it has to go back to pajabutha.
If at all it is a property, it is the property of the Lord; I am only a trustee; trustee cannot be
the beneficiary from the Trust. It should be for only the public benefit. Lkasangrahrtham;
iti ahanta mamata abhva; very careful, you should not take bhvaha; abhva. So the one
who does not have ahakra and mamakra with regard to his own body, he is a jvan
muktha and that is the definition of a jvan muktha. More in the next class.
Hari Om.
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135. Verses 432 to 436
As a result of ravaa, manana and nidhidhysana for a length of time, a person attains the
knowledge which is free from all forms of obstacles, which the stra calls sthira praja and
the person who has got such a sthira praja is called sthira praja. And this sthira praja
alone is otherwise called jvan muktha, because we do not differentiate wisdom and jvan
mukthi.
For jvan mukthi, a separate sdhana is not required other than wisdom. Wisdom does not
even cause jvan mukthi. We say wisdom is jvan mukti, because the very content of the
wisdom is that my very nature is nithya muktha svarpam. So a person cannot say I have
wisdom and I am waiting for mka, he cannot say because, the very content of wisdom is
that mka is my nature; which need not come as a future event. And therefore jna and
jvan mukthi are synonymous and therefore we can say that every jvan muktha is a jni.
Naturally the question is: how do we know a person is a jni or jvan muktha. This doubt
often comes. This came to Arjuna also. Sthithaprajasya k bha. What is the description
of a jvan muktha.
Since jna is not visible to our eyes, we can never say whether another person has jna
or not, because jna belongs to intellect. Intellect belongs to skma arra; skma
arra is invisible. Therefore jna is invisible. So whether a person has jna or not,
who knows? Only one person knows. I know whether I have jna or not.
And therefore whether a person is jvan muktha or not, nobody else in the world will know, I
alone have to know whether I am a jvan muktha or not. But still people are very curious.
They want to find out which all students have become jvan muktha. More interested in
others than ourselves. And even if you meet Svmi s, you want to categorise which svmi s
are jvan muktha and in some vdnta grantha, they even grade jvan muktha Brahmavid
vara; varyn, varia, etc. that category is different, which means you have an extra
responsibility of finding out to which category this person falls.
So even though we should never be interested in judging other people, still out of academic
interest, these scriptures point out certain indications; general indications of a jvan muktha
in terms of his conduct; in terms of his response to life's situations. This has been given in the
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Gt, in 3 different places; one is in the second chapter end portion; in the form of sthira
praja lakani; then in the 12th chapter end portion; in the form of para bhaktha
lakani; and in the 14th chapter end portion, guththa lakani. All the three are
synonymous. Sthira praja, par bhaktha and guththa. So akarcrya borrows from
those portions and he is elaborately dealing with jvan muktha lakaani.
And as I said before, we should not utilise this to judge others but we should utilise it to
judge ourselves and in which direction our sdana should go, which weakness of ours
requires extra attention. So our interest is only in improving ourselves; not categorising
others.
And that is why akarcrya beautifully says: whatever is given as the nature of sthira
praja, they should become a special sdana of a seeker. Therefore I regularly watch
whether I enjoy these characteristics and if I do not, I do whatever is required. And this
akarcrya deals with elaborately from verse No.417 up to verse 470. 17 to 70; we have
seen up to verse 431. Now we will enter into the next verse.
|
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attnanusandhna bhaviyadavicraam |
audsnyamapi prpta jvanmuktasya lakaam ||432||
So what is the jvan muktha's attitude towards the past; and also towards the future. Whether
we like or not, we all have a past. I am not talking about the past janmas; because even
though past janmas are there; fortunately they are not known to us. Because Bhagavn
understood, we are not able to handle the immediate past itself; if we remember prva
janma sabanda also, it will be a great burden, therefore we are covered; concealed.
So when I talk about the past, I am only talking about the past of the present life. The past
can pass by itself is neither good or bad. Past by itself is neither good nor bad; it also
depends whether it is good or bad depends upon how we utilise our past. Past can be used
for gaining maturity. Past can be used to generate guilt; guilt means what guilt. So the
mental disturbances caused by the mistakes that we have done in the past.
Taittariya Upaiad says: kimadum sduna karavanam; Kimahm ppam karava iti. Why I
did such actions; why I did not do such actions. We call it; omission and commissions based
guilt. It can be the biggest burden. If past is used to create guilt in the mind, past becomes a
1626
curse, and not only it becomes a curse, it becomes a burden, which becomes an obstacle for
your future journey. It is like a big iron ball, tied to your leg and I am asking you to walk.
Football size iron ball in both legs; one is omission based worry; another is commission
based guilt. How can you walk. So in such case, past becomes what: a retarding force. But if I
am going to utilise the very same past, for learning from my mistakes; you can call it
experience, you can call it as polishing the personality.
As Chinmaynanda beautifully says: If you want to shine a knife, you have to rub it against
not a soft surface; against a rugged surface. So we take the past pains as a rugged surface in
which we got turned, sharpened very well. Therefore sthira praja is one for whom past
does not have a retarding force; but past is only a promoting catalyst, because it has led to
his maturity.
One scientist, Edision or someone, who invented the bulb, he did the experiment 900 ot
1000 times; and they asked him: aren't you bored; tired; then he answered it seems: I have
learned 900 times of how not to do that particular thing. If there is a change in the bhvana
alone, it is not a burden at all.
So therefore for a sthitha praja, past is a blessing. In the same way, future also is neither
good nor bad. But future can be a big problem, depending upon how we look at the future.
One is future can be a cause of anxiety, because we want the future to happen in a particular
way alone. We do not even give a choice to Bhagavn; either this way or that; it should
happen like this only. The moment you are particular about the future; it becomes the cause
of anxiety. So future can be an anxiety producer or future can be used to plan in the present
appropriately. So if future is used for appropriate planning in the present, future has got a
positive effect on the present. Thus past can produce a positive effect in the form of what:
maturity. Future can produce a positive effect in the form of what: intelligent planning.
Similarly past can produce a negative effect, in the form of what: guilt. Future can produce a
negative effect in the form of anxiety. Both the Past and future; how are we using; whether
positively or negatively. It is in whose hands? You only.
And therefore, here jvan muktha lakaam he said: athta ananu santhnam; a jvan muktha
forgets his past. Never allows his past to become a burden on his mind. And the problem is
even if we are ready to forget, the other people; you said this that day; you did that that day,
etc. in 1913 this happened, etc. they remember that but last week's Vivkacmai class is
1627
forgotten; but 1913 statements are remembered red lettered they keep. People will remind;
inspite of that we have to forget. athta ananu sandnam. Anusandnam means brooding,
brooding over the past. anusandnam. ananu sandnam; not brooding over the past.
Similarly, bhaviyad avicraam, vicra means what: entertaining anxiety; avicranam means
not entertaining anxiety with regard to future; bhaviyad means future; bhvi kla.
Then audsnyam api prptham; there is one prptham; prapth is better reading. So instead
of prptham, prpth; prpth means varthamna kla, the present. With regard to the
present also, jni does not have over rga or dva. Because whether past and future
disturbs you or not, is a great extent determined by your attitude towards the present.
Because after all, what is past. Past is nothing but which was present in the past. Then what is
future; which is going to become present. Therefore if we do not have appropriate attitude
towards the present, we will certainly not have appropriate attitude towards the past and
future also.
And therefore you cannot try to change your attitude towards past and future; without
changing your attitude towards the present. And what is the change of attitude; avoid two
much of rga or dva with regard to any condition of the present. If everything is fine, do
not be over attached to that. ma kuru dana jana youvana garvam, harithi nimet kla
sarva.
So if you are over-attached to the present favourable condition, then you are going to worry
about the future. How will you worry? This favourable condition, should continue, should
continue. That becomes the worry. I have told you: first you want status, then quo; quo
means what; status quo.
And therefore anybody congratulates you; you are worried about dri. So dri is a typical
case of attachment to the present favourable condition; saying this you fear that you will lose
that condition. So therefore never have rga, if it is favourable. Similarly never have dva
also.
And this neutralisation of rga-dva is called audsnyam. audsnyamliterally means

indifference. Neutral attitude. It is called audsnyam. And indifference in English is used in a
negative sense. And therefore you should understand aaudaseenyam as absence of rga-
dva.
1628
And when we say absence of rga-dva; an aside point you should remember, because in
the Gt, Krishna has said rga-dva cannot be avoided, because everybody wants to be
healthy. That is natural! and nobody wants to be sick! Therefore rga towards health and
dva towards ill-health is very very natural and universal.
Indriyasya indriyaaarthe rga-dvesho vyavasthithau; tayor na vasam agacche,
So therefore whenever we say absence of rga-dva; what we mean is absence of binding

rga-dva. Even if rga-dvas are there; they are converted into preferences. I would be
likely to be healthy throughout life. That is a preference. but how do I know what is my
prrabdha. So therefore if Lord's will and my prrabdha are different, I am going to be
prepared for that also.
Similarly, I would like my family members to be healthy and around. Not only healthy and
around.That is natural preference. Nothing wrong in it. But at the same time, as I say, hope
for the best; hope of the worst? and be prepared for the worst. This is called audsnyam.
Have preferences; but not needs. OK. That is audsnyam. This is called jvan mukthasya
lakaam.
|
||||
guadavii:'sminsvabhvna vilaka |
sarvatra amadaritva jvanmuktasya lakaam ||433||
So jni or sthira praja has got such an attitude towards the world and the present;
because he knows that the creation is a pair of opposites. That is why it is called dvandvam.
In the Gt, Krishna repeatedly uses the word dvandva; dvandvai vimuktha; nirdvandva;
dvandvttha; dvandva means pairs of opposites. And what is the main pair of opposite;
gua and doa. Anything in the creation has got advantage and it has got disadvantages
also; and in equal number; as many advantages are there; so many disadvantages are also
there.
And the basic advantage and disadvantage is this. Let us assume that a thing has got all the
advantages only; for argument sake; all advantages only; + + + + +; all pluses. Then there is
one basic disadvantage, that object with all +, being bound by time, it is subject to loss. So
when it is subject to loss, that object is going to create an effect; the more number of pluses,
1629
the more will be the pain caused. So please repeatedly remember; nice nice, and nice. And
crying thinking about this; thinking about that; thinking thinking and crying; there is one type
like that; because you have seen so many positive points and one source of crying. Therefore
there is how many positive causes of happiness, so many positive causes of sorrow also will
be there. Therefore it will be there; gua doa viia idam jagath.
And therefore when they are available, enjoy them, nothing wrong. And you need not enjoy
their departure; at least you can learn to accept their departure. Enjoy the presence, accept
their departure. And similarly, enjoy their absence; some of them are enjoyable when they
are absent; some people when they come, you are happy; but some people when they go,
you will be happy. They also give us happiness. how, by going away. So enjoy their absence,
and what: accept their arrival also. This is called healthy living.
And therefore gua doa viiam jagath and svabhavna vilakan and in the world every
object is different from every other object. It is a world of plurality. No two things will be
alike. No two finger prints; even finger prints are not alike. So if there are five family
members; each one will have one. So like Parliament, any issue you take, there will be
difference of opinion; it will be there; so different people having different rgas different
dvas.
So we have to learn to survive in spite of differences. The consenses; if it happens, it is good.

Very rarely it happens. And that is why we never believe in. One head is required; hundred
people can give hundred opinion; one head should decide one thing or the other.
Democracy; hung Parliament; what to do; all those problems will be there.
Therefore svabhavna vilakan; naturally everything is different from everything. And in all
of them, sarvatra sama daritvam; the wise person sees there is only thing that is uniform in
all of them.
To accept the differences, we should stand upon the non-difference; abedha. To enjoy the
changes, your feet should be on a changeless substratum. Only when you catch, the
changeless, you can enjoy the change. Even in relationship. All the other relationships come
and go; if you have to enjoy that, you should have at least one relationship which is steady
and trustworthy. Or else if something happens to everyone, we will go mad.
1630
And that is why in religion, they say, have God as your basic relative; trustworthy, reliable.
And then you can accept all the changing relationships.
Similarly jni is able to enjoy the changing universe because his feets are rooted on the
changeless reality. And therefore sarvatra samadaritvam. He has got the vision of seeing
the uniform; the inherent; what is the inherent one; Brahman. It is the changeless thread.
How does Brahman pervade the universe. Yasyaiva spuranam sadtmakam, in the form of
sad rpa; in the form of very existence and among the living being, in the form of
caitanya, sad chit rpa, sarvatra anuvarthamnam. samadaritvam.
That is called Ivsyam idam sarva, yat kinctya jagatyam jagath. That vision of vara
should never be lost sight of in and through all relationship.
And if that is done, tna tyaktna bhunjtha; only through that vision, you can protect
yourselves from calamity in life. The only protection is samadaritvam; vara daranam.
Daranam means not seeing with the physical eye. It is the eye of wisdom. Jvan mukthasya
lakaam.
|
||||
inirthasamprptau amadaritay:':'tmani |
ubhayatrvikritva jvanmuktasya lakaam ||434||
As we had seen before, jvan muktha also has got prrabdha karma. Sacita karms are
burned by jna, gami karms are avoided by jna, but prrabdha karma can never be
stopped. And in fact different jvan mukths has got different life conditions; some of them
are very popular; some of them unknown; in some cave somewhere in the Himalaya. Why
one is unknown and the other is popular; prrabdha. Even name and fame are connected
heavily to prrabdha; that is why you find that some people have got great faith; and you see
that person has nothing worth. Then you understand that it is sukra daa; that he has got.
And the other person all the qualifications are there; but no name; why, some other daai. So
therefore you do not see the connection between qualification and fame often.
And why, prrabdha. Jnis also famous jnis; I would not say notorious jnis; non-famous
jnis; notorious jnis cannot be there; non-famous jnis; why, because they have also
prrabdha. And because of the prrabdha what happens; inirthasamprptau;
1631
favourable and unfavourable conditions artha literally means objects, here we can take as
condition.
At the grossest level; health and diseases. Jni also gets diseases. Similarly honour and
dishonour.
Samprtau; tmani ubhayatra avikritvam. tma here means mind. Avikritvam means
balanced state of mind. So he sees it as the role of prrabdha and he accepts the opposite
experiences and ubhayatra, ubhayatra means in both conditions, favourable and
unfavourable. All these have come in Gt;
|
||- ||
|
||- ||
samadukhasukha svastha samalmakcana |
tulyapriypriy dhrastulyanindtmasastuti ||14- 24||
mnpamnaystulyastuly mitrripakay |
sarvrambhaparityg gutta sa ucyat ||14- 25||
14th chapter. So ubhayatra adhikritvam; balanced condition of mind. How does he enjoy
the balance; what is the secret of his keeping the balance. samadarita; because he does not
forget his svarpam. The samam Brahma. So samadarananam nma Brahma daranam.
tma daranam. So because of the vision of the higher nature; just as even a nightmarish
dream, on waking up the dream effect may be there; some sweat or so; but he knows that it
is all only dream. Therefore because of the higher vision avikritva he enjoys balance. That
is jvan muktasya lakaam.
And you should always remember this transformation in the form of enjoying a balanced
mind is not going to be a sudden thing. If it is a sudden thing you can say: till yesterday I was
samsri; and yesterday night at 12.45 jvanmukthan I became. Remember, even though we
are describing the jvan muktha as though black and white division, remember, it is not a
sudden transformation.
As Chinmaynanda nicely says: it is not a revolution; it is an evolution. And I have given the
clue; always keep in mind the disturbing reaction; we have to watch ourselves; and there
factors to be taken into account.
1632
And what are the three; the Frequency; the Intensity; and the Recovery period. They become
gradually lesser and lesser. Frequency means number of times the mind gets disturbed. For
some people number of times cannot be counted, because throughout, then how can you
count, if it is in between, you can count. General if it is like that, how can you count. The
possibility of counting itself is a progress. As somebody said: Peace is the gap between two
wars. So therefore the Frequency gets reduced and if you are serious, you can count. diary
and all. how many times I got disturbed.
And intensity I have told you how to measure. Intense disturbances expresses at three
different levels; less intense expresses at two levels; least intense feeble disturbance
expresses at one level. What is that. Three levels means; thought, word vcikam and kyikam.
As Arjuna had
|
||- ||
sdanti mama gtri mukha ca pariuyati |
vpathuca arr m rmaharaca jyat ||1- 29||
Intense emotions means you may get bodily symptoms also; psychosomatic. If this bodily
symptoms continue only, it becomes psychosomatic diseases. So for some people constantly
the eyes throb; continuously they do; it can come because of mental pressure also. Do not
start checking your eyes. Ok. If you start checking, you may feel that you are having that
problem.
Less intense means, physically you do not do anything. Mouth would not keep quiet. you will
talk to yourselves; alone in the bathroom, etc. while walking etc. That means more pressure.
Not to that extent.
And then least one is what: it arises in the mind, I am able to manage that. In fact, only when
it is least intense, it will come to manageable condition. So thus reduction of intensity, and
what is the last one; recovery period.
How long this disturbance continuing. If there is a traumatic experience, how many days you
cry and you make others also cry. Free distribution of your sorrow, because they have said
that you should do dnam. So I have chosen to distribute my worries as dnam!
1633
So therefore recovery period becomes lesser and lesser and you can make it finer and finer
and finer; it is a life-long exercise. There is no question of zero. No zero reaction; zero
intensity; zero recovery period; that is not there; and we do not aim for that also. Therefore
you enjoy reducing these things.
And therefore avikritva etc. should not taken as absolute. There is reduction of mental
disturbances. There is no question of zero disturbance. That will happen only in vidha
mukthi. That is not our aim also.
And not only that. In this I will add one more point. Once we have reduced these three
sufficiently, we will find that you do not disturb the world. When our disturbance is beyond a
particular limit, your disturbance is transferred to others. This is a serious problem, because
why should others suffer because of my anger. But once you have reduced sufficiently, the
disturbance confine to myself. And thereafter, these sdana is different. And that is even
these disturbances belong to antma only.
So why should I be so much obsessed with reducing them to zero. If I am overobsessed with
the reaction, that is another type of reaction. That is also not good. If I am over worried
about the worry, over obsessed with mental reaction, that is also a problem. Krishna tells
that in the 14th chapter, prkam cha pravrttim cha mham va ca pndava.
The desire, that my mind should always be in satva gua, is also an attachment. Work for a
satva mind; but that also should not become an obsession; some amount of rja s and
tamas, let it come; and let it come and go. Therefore after some time, nidhidhysana, is I
should not be worried too much about vipartha bhvana. Too much worried about vipartha
bhvana is another type of vipartha bhvana. Therefore you relax. And last traces gets
reduced if you become indifferent to them. If you relax and take a stand, Let it remain and
go; that reduces.
But note. Just note. As they say; that when you go to particle level, even the very
observation of the object changes its nature. Similarly in psychology also, when the
disturbances are so minute, we have reduced, we need not work on them; just being aware
of them itself will change. Therefore sarvatra avikaartvam must be properly understood.
Continuing
1634
|
||||
brahmnandarassvdsaktacittatay yat |
antarbahiravijna jvanmuktasya lakaam ||435||
So once the mithytva buddhi becomes sufficiently strong, his eagerness to improve the
mithya also is reduced. Initially there is some eagerness to improve the mithya. In fact, even
vdnta vsana is eagerness to improve what: your mind; you want to convert your ignorant-
intellect into wise-intellect. That is also an eagerness to improve the mithya-intellect.
Therefore we should have eagerness to improve the mithya up to a particular level; because
you want to convert tamas into rjas; rjas into satva reasonably and thereafter even over-
eagerness to improve mithya. That becomes another problem. Because when you are too
much worried about changing the mithya, constant dwelling upon them, mithya will get
converted into satyam. When you are worrying about a future situation, it may come. It has
not yet come. But you go on dwelling upon that; if that comes, what will happen; if that
comes, what will happen; the moment you repeatedly dwell, that future thing which does not
exist at all; it gains because of sheer momentum of thinking, it gains a reality, a
prathibhaathika, gradually becomes vyavahrika.
And how do you know it has become real, because you begin to react to that. And the
reaction is vyavahrikam or prthibhasikam? Reaction is vyavahrikam; for a prthibhasika
thing and blood pressure and for a thing which has not come at all. So therefore our mind
has the capacity to convert an unreal thing into real thing; great people we are, by
repeatedly dwelling. Therefore even the obsession, which the improvement of mithya, should
not go beyond. Therefore he wants to spend more time. If at all he wants to be obsessed
with, let me be obsessed with what; satyam, because it is worth.
Therefore brahma nanda rasa asvda sakta citta; beyond a certain level of antma
improvement, jni is more concerned about owning up claiming his svarpam. Cittam
asaktam. Sthira praja's mind is more concerned asaktam, interested in brahma nanda
rasa. The nanda rasa means the pratvam. So the rasa, the taste of pratvam of what:
Brahman, which is his svarpam; so he is more concerned about owning the svarpam; he
does not want to get over-obsessed with transforming the mithya.
Whatever he can do; for the body, medicine has to be taken, he has to take. If society
requires some form of service, he does not have anything to do; because mkam has come;
1635
time is there; what to do; so he might do something to contribute to the society; but he is
not going to think I am going to make earth a heaven. That delusion is not there. Because
Rma has come and gone; Krishna has come and gone. Vysa come and gone; akarcrya
come and gone. When those people could not convert the world into heaven; what could we
do; if we do not convert it into hell, that would be better and it would be our Contribution.
So therefore there is no delusion of revolution of the world and everybody. Svmiji yesterday
was telling, when I started the courses, I thought that I can convert everyone; change
everyone; and now I have understood that I cannot change anyone; in fact, they have
changed me. There is no such delusion.
So because of his, what you call, involvement of, because of his, what to say, sakta citta,
since his mind is more established in this knowledge, of his real nature, anthar bahihi
avijna. He is not obsessed with over worried about; does not allow situation to cause
sleeplessness, requiring sleeping tablets. That is not there. Anta; Does not worry too much
about what is inside; in his mind, and bahi; he accepts mind also has to go fluctuating satva,
rja s and tamas. Avijna jvan mukthasaya lakaam. Non-concern about the inner
antma and outer antma.
|
||||
dhndriydau kartavy mamhabhvavarjita |
audsnyna yastihtsa jvanmuktalakaa ||436||
As I said before, as long as prrabdha karma is there; jvan muktha has a body; and as long
as there is a body, in that body, there is the ahakra is going to be there, because
ahakra's life is going to be determined by prrabdha. If ahakra is not there, body will
fall dead. Therefore jni also will have definitely ahakra and that is also the reason why
when this stomach is hungry, he feels hungry. If the ahakra is not there, what will happen.
I-buddhi has come everywhere, so whoever is hungry, I am hungry. And like that if anybody
is also sick, it would not happen. similarly, if mosquito bites someone, I will scratch here, and
say that I feel that the mosquito is biting someone. These are all mystic interpretations of
vdnta. That all is not there. If the mosquito bites me, it will irritate me; and not others and
vice versa.
So therefore ahakra will be there; but it is an enlightened functioning non-burdensome

ahakra. There is no binding ahakra. It is like the ahakra required for eating. So
1636
when you are eating, should you very deliberately think where is the mouth, where is my
body, etc. and where is the mouth, and I have to order the hand to take the food, and very
carefully put it into the mouth; or else it will be a problem if it is put into somebody else's
mouth. You have sufficient ahakra which you may call even instinct, by which you are able
to eat, you are able to brush your teeth, you do not put the toothbrush in someone's mouth;
you do it only in your mouth; like that jni has got sufficient identification to do what he
has to do. If he is a family person, sufficient identification to know who are his children and
who are neighbour's children.
And what are his chappals and what are other's chappals. At the end of the class, if you all
become ahakra less, tomorrow the complaints will come to me. Svmiji my chappal is not
seen; and I would be worried about my chappal also!
So therefore I know what are mine; that much ahakra will be there. Therefore jni does
not have a binding ahakra. That is said. Dha indriydau; aha varjitha; jni does not
have a binding identification with the body and sense organs. So ahabhva is to be
connected with dha and indriya. And because of the functioning ahakra, which you call
empircal ahakra, enlightened ahakra, there will be duties also. Ahakra if it is there;
you are part of a set up. Even sanysi, if he is amidst the society, he has certain duties. And if
he is part of the creation, he has the duty to the environment even. Even if he is in the forest.
Therefore as long as ahakra is there; duties also will be there. With regard to the duties,
jni does not have binding mamakra. This has to be done; this has to be done; duty has to
be finished; that duty becomes a burden. Since you are concerned about the duty, you want
to survive somehow; because you can leave only after finishing the duty.
So therefore jni is also aware of this duty and if he has got iya, duty towards iya, big
duty; he has to be made to understood. And if he has a set up, duty to that srama; and he
has make sure the next incumbent should be proper; select him; all those things will come.
So jni is aware of his empirical duties depending upon his srama. But he does not have
strong mamakra, because both of them belong to antma. ahakra and mamakra
belongs to antma; therefore they are mithya; therefore they would not be given absolute
reality. You should sufficient reality to do your duty; but not sufficient reality to bind you, to
burden you.
So they give an example, in a different context, but which we can use. When the cat lifts the
baby, from one place to another, certainly with the help of teeth. How strong it should be? It
should bite; because it has to lift; it should be sufficiently intense, so that the baby will not
1637
fall. But it should not be too strong a bite; baby will be hurt. strik example you should
understood. It should be that much. Similarly, sufficient reality must be given so that you are
not a irresponsible person. You cannot drop everything and say let whatever should happen,
happen. That should not be. At the same time, it should not be too much to hurt you. So that
much aha mama is there; but not binding one.
And this attitude is called audsnya bhva. Enjoying a non-binding ahakra; yaha tit. So
when there are many duties, while the samsri is anxious, this jni is not anxious; And when
jni is not anxious, others will scold him. That person is not concerned at all. Because
according to worldly definition, only if have kavalai, worry, you are a responsible person. The
equation according to the world is there. Responsibility and kavalai should go together. If
you are the most responsible person, you should have maximum kavalai. And jni is one
who is trying to be responsible without being anxious. But the ajni does not that. He
measures responsibility in terms of worry; kavalai. So the other people want to measure your
responsibility in terms of your worry; and if you do not worry; this person is without
responsibility! So therefore you will have problem in the society. They will scold you; they will
think that you are an irresponsible person.
Therefore if you want to harmony in the family, learn to act, as though you have a worry. Yes
boy, what to do; life is like that, etc. Svmiji, is it hypocrisy, do not ask. I would say that it is
not hypocrisy, because you do not want to cheat people; you are coming down to the level
of the other people, like when your own child draws Ganesha and it is like Anjaneya; but
what do you say: appa, you have drawn beautifully. Is it hypocrisy; no it is not. Therefore if
the motive is not negative, you might have to do some drama. That is why akarcrya has
become a sanysi. Sanysi you are not becoming. So therefore better learn to do some
va. More...
Hari Om.
1638
136. Verses 437 to 441
|
||||
dhndriydau kartavy mamhabhvavarjita |
audsnyna yastihtsa jvanmuktalakaa ||436||
Jna phalam of jvan mukthi is being dealt with by the crya in all these verses, beginning
from 417 up to 470th verse; and how a jvan muktha transacts with the world and how a jvan
muktha responds to the various experiences of life, because as long as prrabdha is there;
body is going to survive, and as long as body is there; instinctive abhmna with the body
will be there. And because of the instinctive abhmna, by which the biological feelings are
like pain, hunger, thirst, etc. there is a functioning ahakra also. So jni continues to be an
entity and therefore he has got an ahakra caused by prrabdha.
And as long as the prrabdha and ahakra are there, then there is a functioning kartrtvam
as well as functioning bkhtrtvam and the kartrtvam will depend upon the vara and srama
that he belongs to or his social status. If he is a grhastha, then certainly there is a family
ahakra of wife, children, etc. And similarly in society or in an institution, he has that duty
or kartrtvam. And kartrtvam will necessarily lead to bkhtrtvam because whatever duties he
will perform, there is sometimes appreciation, there is sometimes admiration and often
times, there is criticism also. So thus a functioning akart-bktha will continue to be there.
Then what will be difference between jni and ajni, if you ask, akarcrya points out
that they have got only a functioning role, they do not have a binding role. They mean
kartrtvam and bkhtrtvam. That is why in stra they give the example of bharjita bhja,
roasted seed. So roasted seed continues to be a seed and it is roasted seed. So roasted seed
continues to be a seed and it is used for several purposes and it is supposed to be tastier
also in certain cases; but it cannot do one thing, it cannot germinate; sprout.
In the same way, jna agnin, by the fire of knowledge, the ahakra seed has been
roasted for a jni and because of the roasting, the jni's ahakra is tastier; tastier means
that he can eat. Tastier means that his ahakra has wonderful virtues like satyam, karu,
tui, dhairyam, dhrti, puratvam, nanda; these are the taste added to the roasted
ahakra. But one thing it cannot do; it cannot germinate into sasra; it cannot generate
bondage.
1639
Therefore he said: audsnyna yastih; the ahakra plays the role but nothing is carried
forward and it is not that he spends sleepless nights, over anxious about his akart-role or
abktha-role; a prominent akart or abktha means they occupy the mind all the time. When
you are worrying about your responsibilities or duties, it is the akart that is causing burden.
And when you are worried about what your family members will do to you; or the institution
will do to you; then it is the abktha-I, that is becoming a burden. So it does not preoccupy
his mind. It has got an adhoc existence at the time of performance and thereafter it stands
aside. It means the akart, abktha ahakra. And this attitude is called audsnya.
So audsnya looks as though he is indifferent to the problems of the family, because the
society always measures your responsibility. As I said in the last class; society measures your
responsibility in terms of the amount of worry that you do. Therefore society expects you to
worry. Because when everybody is worrying samsri, and if you refuse to worry, you naturally
become a black-sheep. Therefore even if you do your duty, if you refuse to worry, the family
members will criticise that you are irresponsible; but in fact, the truth is jni is responsible
without worry; that is vdnta. Responsibility minus worry. That is called audsnya. It is a
beautiful word. In English, often it is translated as indifference; but indifference has got an
idea of irresponsible behaviour. No. audsnya means responsibility without worry; tension,
anxiety, BP; sleepless night, sleeping pills, without all these responsibility is audsnya. Up
to this we saw in the last class.
|
||||
vijta tman yasya brahmabhva rutrbalt |
bhavabandavinirmukta sa jvanmuktalakaa ||437||
tmana brahmabhva vijta. So the Brahman status of himself has been recognised by
the jni. So as I have often said, Brahman is not a new entity which we have to find, because
we use the word as a noun, and we describe Brahman as sathyam, jna, ananta, etc.
Often there is a misconception that there is a entity called Brahman which we have to
experience, know, come across, find, etc. But on real enquiry we will know that Brahman is
not a new entity; but it is a new status of I, the already known evident tma. So the entity is
I; and Brahman is the status of I; and what is that status; limitlessness. Therefore, jni has
recognised the limitless status of himself and limitless meaning da, kla, vastu pariccda
snyatvam; freedom from the limitations caused by time, space and attribute or properties.
So Brahma bhvaha, pratvam ithyartha, pratvam of himself; vijtha; has been known.
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And how did the jni come to know that. Did he have anything special; srut balt; with the
help of the ruti or the upaiadic teaching, which is already available in the creation. So with
the strength of ruti. Here the strength means the teaching. So ruti pramna ityartha.
And when Brahma bhva of oneself is recognised, jva bhva otherwise known as
apuratvam status gets displaced. Before coming to vdnta, I enjoyed jva bhva or
apratvam. And after grasping the teaching, there is another new property given; what is
that; pratvam or Brahma bhva.
But here the peculiarity is: previously I had apratvam; ruti gives me pratvam; can I
retain both of them; the earlier apratvam also I will retain because it was there till now; let
us not give it up and let us be grateful to apratvam; so I will retain apratvam; and upon
apratvam I will add pratvam, can you say? You cannot say: Not, why? Because
remember, opposite properties cannot co-exist. So when I know I am tall, and somebody
says I am heavy also, both can co-exist. I can be tall and heavy; because tallness and
heavyness are not contradictory attributes. Whereas apratvam and pratvam; jva bhva
and brahma bhva can never co-exist. Therefore as I grasp the Brahma bhva, pratvam, I
have to necessarily renounce; give up, jva bhva or apratvam.
This is called displacement of adhysa by knowledge. In technical language. Displacement of

adhysa; adhysa means what; false apratvam, superimposed apratvam by knowledge.
Knowledge of what? Pratvam, jna.
This is the essence of akarcrya's adhysa bhyam. Once I come to know the ropeness
of the object, naturally the snakeness will have to be displaced. I cannot say it is rope also; it
is snake also, it is not possible.
And therefore bhava banda vinirmuktha, because of the arrival of pratvam; bhava
banda. Bhava means sasra; sasra means apratvam. And apratvam is a
banda, is a bondage. I am tied to what: I am tied to da and kla; that is the bondage. I
am spacially limited, I am time-wise limited; and therefore punarapi jananam; punarapi
maraam cycle, I am bound to. So from that apratva bondage, vinirmuktha; the jni is
totally free. And remember, this apratvam is not a property which I remove. Apratvam is
not a property that I remove, because if apratvam; apratvam, do you understand,
apratvam means limitation; if apratvam is my property, it can never be converted into
pratvam; because finite by any amount of processes can never become infinite.
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Therefore remember apratvam I do not eliminate, apratvam notion in the intellect, I

drop. So there is only an intellectual change. No physical change. No spiritual change,
because unfortunately, spirit, the tma, can never undergo change.
Therefore, there is no spiritual change as well as physical change also is not there. No change
is happening outside, a changing is happening only in your thinking. And what is that
change, I thought I am apra, and I know now that it is a notion; and therefore
intellectually I am dropping a misconception from the mind.
It is a cognitive change; it is a change at the level of knowledge. That is why Upaiads

repeatedly says: buddhi is the instrument required for jna and elimination of notion.
Dryate tu agraya buddhya skmaya. The whole thing is in your knowledge.
And therefore bhava banda vinirmuktha means free from the notion of apratvam. And
such a person is called jvan muktha.
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dhndriyvahabhva idabhvastadanyak |
yasya n bhavata kvpi sa jvanmukta iyat ||438||
dhndriyu ahabhva no bhavati. The jni never entertains, the I-notion, in the body,
sense organs, etc. Etc. means mind-intellect. So when I entertain I-abhmna in the body-
mind etc., I have got a localised-I; a finite-I; a divided-I; an isolated-I. This is called
ahabhva; means segregated, isolated-I. And once my I is confined to a small area, that is
the body, etc., naturally there are many things outside me, because I means I am located
here. Therefore there are infinite things which are referred to as idam. So tad anyake means
what; upon everything else. Everything else means what; other than body, mind and sense
organs. Upon everything else, what is the notion? Idam. Idam means what; this is a table, this
is mike, this is desk, this is earth, this is man, this is chair. And the word Idam in grammar is a
third person. By using the third person I am indirectly declaring that they are all other than
me. They are all away from me. Thus I create a clean division in the world, in the form of first
person, second person, third person. The first person is ahakra, which allows second and
third persons.
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If the first person is Brahman, there cannot be second or third persons; why; why there
cannot be? Brahman includes everything. Therefore I will include aha annam, aha
anndha; aha lkakrutu, aha vam idagum sarva. So the real-I cannot accommodate
second and third person; it is the ego-I that accommodates second and third persons. Once
the second and third persons come, then comes all kinds of problems.
I want to expand myself by getting things, I want to reject some of things and there is more
important desire is I do not want to be rejected by the world. Already when I feel that I am
a small individual; I am a spec of a person; I feel so small, that my existence itself is doubtful
to me. Because the vaster the world, the smaller-I. And therefore there is a constant fear of
rejection from the world. And that is why I want everybody to talk to me. Everybody to
enquire about me; so that I am sure, I am existing. If no one is talking, we will ask: can't you
ask whether I am existing or gone? This is one of the biggest physiological problems, which
grows more and more intense as we grow old, because young we contribute something to
the society and family and therefore I am proving myself. And as I grow old my contribution
to the family and society becomes lesser and lesser and therefore I myself doubt whether I
am there or not; and as my contributions become lesser, others also are not interested in me.

|

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yvadvittprjana sakta
stvannija parivr rakta |
pacjjvati jarjara dh
vrt k:'pi na prcchati gh ||5||
As long as you earn, you are VIP. Once you stop earning, you are IP. I.P you know;
tvatprcchati kuala gh; they will enquire.
One of the fundamental expression of sasra is the fear of rejection by people and this fear
will continue as long as a limit I am a limited isolated person. Jni does not have this
problem. He is aware that no body can reject me because the entire world is existing in me.
How can mithya prapaja reject sathyam adinam. Suppose the dream people struggle to
reject the waker. Is it not stupidity. The very dream is existing because of the waker.
Therefore I know: maiva sakalam jtam, mayi sarva pratiitham; therefore I have no fear
of rejection at all. And even the desire for approval seeking; approval seeking is another
1643
psychological problem. All these problems are because of isolation. These two are not there
for a jvan muktha.
Therefore I-notion in the body, and this-notion in the world is no bhavatha; no means naiva
bhavathaha; never happens; at least in a weak moment, will it happen. kypi; at any time it
does not arise. Saha jvan muktha yat.
|
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na pratyagbrahmarbhda kadpi brahmasargay |
prajay y vijniti sa jvanmuktalakaa ||439||
In fact this verse explains the previous verse, why jni does not have the three persons; first
person, second person and third person. He says: he does not see any division between three
things.
And what are those three things; jvtma, paramtma and jagat. So he never sees any gap,
any separation, any division between these three; pratyagbrahmarbhda na vijniti.
pratyag means jvtma, brahma means paramtma, bhdam means divisions, separations.
na vijniti, kadpi, at any time, why; because he knows jvtma is sacchidnada svarpa;
paramtma is sacchiddnanda svarpa; and therefore they are two names for the one and
the same caitanya.
And if you ask why two names when caitanya is only one, we say two names are given from
the referential standpoint, just as a person is called a father in the context of family; and he is
called MD, managing director, from the standpoint of the institution or company; the person
is the same, the angle of observation.
Similarly, one and the same caitanya, vyati drstya jvathma iti ucyat; samati dry
paramtma iti ucyat; svarpatha, there is no difference at all. And therefore, they are two
names but one entity. And just as there is no difference between jvtma and paramtma,
brahma sargayo; he does not see any distance between Brahman paramtm and the world.
He does not see any difference between Brahma, means paramtma; and sarga means the
world; the created universe.
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And why he does not see any distance between paramtma and the world; because he
knows one is kraam, the other is kryam; therefore the kryam world cannot exist separate
from the kraa paramtma. Tat ananyatvam rambaa samddhibhya.
In Brahma Stra, one full section is used to talk about that. That means Paramtma plus
nma rpa is equal to world. Paramtma plus nma rpa is equal to world. There is no
substance called world other than paramtma. So therefore there is no jvtma separate
from paramtma; there is no world separate from paramtma. Therefore what is there is only
one paramtma. Iti vijnti.
And how does he know that. Prajya; through the eye of wisdom; which is generated; here
means jna; guru stra upadea janya jnna vijnati; saha jvan mukta lakaa. He is
called jvan muktha.
Of course, most of these descriptions are such that only a person will know that whether he
has this knowledge or not; there are two types of description; certain types of descriptions
other people cannot know. Whether I have got katva buddhi how will I know. You have to
only assume, because that is internal; but

|
||- ||
etc. There are certain characteristics we can find out, because it will come out at the external
level; like nti in crisis; the balance, when there is mna, apamna, etc. Some of them, they
will flow at the physical and verbal level; but many of them are only at the mental level.
Therefore you cannot judge others. And as I had often said, this description is not for
judging others, but only to know where I stand.
Continuing
|
||||
sdhubhi pjyamn:'sminpyamn:'pi durjanai |
amabhv bhavdyasya sa jvanmuktalakaa ||440||
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akarcrya himself feels that; he wants to give some other characteristics which will be to
some extent visible outside. Face is the index of the mind; for there are certainly inner mental
conditions which will reflect at the physical and verbal level.
So akarcrya gives one such example. Pjyamn sdhubhi, when this sdhu is
glorified, honoured, worshipped by other seekers or noble people, because he knows jnis
are respected by only spiritual people. The materialist people are not going to respect jni
because, what will he get from jni. They are not interested in Saraswati. They are interested
in Lakshmi. Therefore they will only go in for other people.
That is why akarcrya carefully uses the word sdhubhi pjyamn, the jnis when
they are worshipped by spiritual seekers, ama bhva; This jni does not feel elated; seeing
the honour, pj, respect, photos and all those things; he is not enamoured, he is not carried
away by such honours. Even that is relatively easier. That is also difficult. That is relatively
easier.
But the other side, durjanai pyamn; when he is oppressed by, harassed by, taunted by,
durjanai; those non-spiritual people, who do not recognise the glory of a jni. That the
very existence of a jni in society, naalar oruvar ularer; the
only condition is that such a person should exist; he need not do any service, teaching or
anything, his very existence in some corner of the society, it will bless the society. But that
blessing is invisible blessing; not a material advantage.
So this nstika people who have the eyes for only material benefit, they will not see any
benefit in their existence. In fact, they will say there is another extra mouth to be fed; and
they are not contributing; but he is actually having bika at regular times. So therefore
durjanai are only going to criticize only, because they do not know. Will the donkey know the
smell of camphor? Like that will the donkey know; No.
So in both of them, ama bhvaha; the one who enjoys equanimity. So he knows when pa
comes.
When I see the word pa, sometimes I remember the newspaper, when they refer to
akarcryas and all; there is a word; Pdhipathi; pam means what; an institution; a
centre; adhipathi means head; Srigeri, Knci, or Puri, Pdhipathi. In Tamil four letters are
not there; Ta, Tta, da, Dha, are not there; so they will pronounce as pathipathi. At least
1646
when they translate into English, can't they can make it t..h..a..; when they write t..e...e...t...a...
So pda adhipathi becomes what: it is a terrible thing. Therefore we should know the
difference pda and pa; pda means harassment, oppression, etc. Is he the adhipathi for
that! So what does he thing. So when pda comes from the society, he looks upon it as the
exhaustion of some ppa prrabdha. And when he becomes popular; gets garland, pda
pj, namaskra, and all those thing, he takes it as the exhaustion of some of the prrabdha
puyam. And because of that, sama bhva. And it is not a wonder for him because, the very
life is meant for what: exhaustion of puyam and ppam, so which is a normal course that is
happening.
Some people see me as wonderful; and same people after some time see as terrible also.
The same people who said Wonderful, they after some time tell, terrible. What if you ask,
they will say; Ok, it has come from puya to ppa ; that is only that. So he sees everything as
prrabdhya amarpittam sva vapu itya manha mama. Saha jvanmuktha lakaaha.
Such a person is called jvan muktha.
And incidentally, an aside note also; a karma ygi is also supposed to have sama bhvaha,
because karma yga is defined as amatvam yga ucyat.
|
||- ||
sukhadukh sam krtv lbhlbhau jayjayau |
tat yuddhya yujyasva naiva ppamavpsyasi ||2- 38||
So if karma ygi has got samabhva; and jni also has got tmabhva, both seems to be
one and the same.
If both are one and the same; why should I become a jni. I can remain as karma ygi; and
becoming a jni is a headache; literally headache; jna has to take place in the head.
Sdhana catuaya sapatti is itself a headache; thereafter ravaam has to be done,
mananam has to be done, classes have to be attended; the place has to be perfect. So all
those things; so why can't I continue as a karma ygi.
Remember, the samabhva of a karma ygi is a precariously existing shaky samabhva,

because it does not have the firm support of jna. Karma ygi does not have a firm
support of jna; therefore his samabhva is like the balancing of the cycle by a person
who has recently learned to ride; just by looking you can understand; the L board type; just
1647
see his face; and there will be tension and he is somehow balancing. One mtuvandi comes,
50' away, he will get down from the vehicle or he will fall. So karma ygi's samatvam is called
pkita samatvam; and jna ygi 's samatvam is called thyantika samatvam.
And Daynanda Svmi uses a beautiful pair of words, karma ygi's samatvam is deliberately
practiced samatvam. There is a will involved. Effort involved; and often failure is also
involved.
Whereas jni ygi's samatvam is no more deliberate; it has become spontaneous

samatvam; there is no effort; there is no will; it has become a second nature. Like a cyclist
who has been driving for years and who leaves both the hands also; from the handlebar and
talks to the neighbour; you might have seen in the road; one should be like that. Thus he has
got samatvam nia.
Continuing.

|

||||
yatra pravi viay parrit
nadpravh iva vrirau |
linanti sanmtratay na vikriy
utpdayantya yatirvimukta ||441 ||
Vimukta is only correct. So in this verse, akarcrya is paraphrasing the well known Gt
verse,
|

||- ||
pryamamacalapratiha
samudrampa pravianti yadvat |
tadvatkm ya pravianti sarv
sa ntimpnti na kmakm ||2- 70||
In the 2nd chapter, towards the end a beautiful definition of Jvan Muktha by comparing him
to the ocean. Ocean is deep; ocean is ever full. Similarly, jni is also deep and full. And that
is why he is calm also. (nirakutam tullimbilla); empty vessel make
maximum noise.
1648
Now Krishna says varieties of rivers enter the ocean. And ocean continues to be full; it does
not overflow; and not only it is full; it is not polluted also. Of course, scientifically some
pollution is taking place, but not that much and really we have to do so much akramas to
pollute the ocean. Like huge oil tankers submerging and oil is released. Nucelar waste
pollution; all those things. Otherwise ocean is pure only; whether Gag enters or our
notorious Kvam enters. And if the rivers feel that they are giving water to the ocean; and
keeping the ocean full; what will be the reply of the ocean? Ocean will not even chose to
reply; it will only smile; because ocean knows the rivers themselves have got water; only from
the ocean.
In the same way, jni is like an ocean. And varieties of experiences comparable to the rivers;
they enter him; abdha rpa; spara rpa; rpa rpa, rasa rpa; gandha rpa;
varieties of experiences enter. And normally a samsri is disturbed by everything that enters.
Either out of happiness, his mind overflows; that is called elation; and he loses his balances,
or because of unhappiness, he becomes dry like many rivers and tanks; either overflowing
because of athivriti; or becoming dry because of anvriti. This is samsri, who is like a pond.
In the case of jni, athivriti or anvriti; athivriti means excessive rain; anvriti means no
rain. Here it is the rain of nanda.
So when the nanda comes from the world, pleasurable experiences one after the other;
good news after good news is coming. And this person hits the ceiling and then a few days
no good news or bad news after bad news. He has hit the ceiling; he is flat on the ground.
Jni knows there is no nanda outside. Whatever nanda the sense objects give; that is
also reflected nanda only. If you remember Taittariya Upaiad, we have seen.
Satyapriyamva sira; md daki paka; there is not even an iota of nanda in the
world. Anybody giving nanda is just as ocean getting back its own waters; similarly I am
getting my own nanda coming through the external world. Remember the example of the
dog biting the bone. It gets its own blood.
Therefore sometimes my own nanda comes in a circulated fashion; like in the fountains
and all; water goes up but again it is cycled; my own nanda alone.
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And therefore he says: viay yatra pravi. Varieties of sensory experiences enter the
jni; yatra means jni or jni's mind. And what type of sensory experiences. parrit; para
rita has two meanings; one meaning is which are brought about by others; caused by
others; para prrita; and the second meaning is para ukt; which are uttered by other
people.
So when you take the first meaning, brought about by others; then the word, viay means
all sensory experiences caused by other people. But when you take para rita as ukt, then
the sensory experiences refer to only the words that is spoken by other people. In the place
of ukt, viay will mean only abdh; when rita is taken as caused by; then viay
means abda, sparsa, rpa, rasa, gandha.
Now the question is why should akarcrya say: sensory experiences caused by others. It
is because jni is not after any sensory experiences, because he does not have any desires;
therefore he is not after them. If there are musicians galore; he is not interested in going and
listening; No, because he is happy; without music also. But what happens; there will be
devotee musicians; they will say: Svmiji, I have a desire to sing for you. So therefore what he
does. Para rita viay; and sometimes there are good musicians; both are there; some
terrible; and then he has to listen patiently; and if he does not know music OK; but if he
knows some music; he has to tolerate; and at the end, he cannot say, it is not good; not good
if you say hurt; good if I say, they will say, I will sing more; more dangerous. So therefore
whatever be the experiences, good music or terrible music; it is not he is after them; but it
comes because of other people, which is nothing but prrabdha.
So prrabdha vath, viay pravi bhavanti; experiences enter the mind of a jni; and
like what; example is given; nadhi pravha vri raasau iva; so just as streams of rivers;
pravha means streams; pravi to be supplied. Just as streams of rivers enter, vri ri;
vri ri means ocean; ri means huge reservoir; vriri means water; so vri ri means
reservoir of water. A huge reservoir of water; which means ocean here.
And as they enter with so much speed; you have to see the Amazon river and all; so forcible;
it enters; whatever be the momentum of the river; the moment it enters the ocean; it all
subsides.
Similarly, all the sensory experiences linanti; linanti means laya prapnuvanti; they resolve
without disturbing the mind. Without shaking the mind; either positively or negatively;
1650
positive shaking is what; being carried away by elation. There also we lose the balance. And
negative shaking is what: being carried away by pain or problem.
Therefore there is no shake at all; so linanti, laya prpnuvanti; lee dthu, ninth conjugation.
So fourth conjugation is lyat; ninth conjugation is: linthi, lintha; linanti; plural number
because viay.
So they all resolve; as what: sanmtrataya; because what does jni do. Jni removes the
nma rpa, as soon as it reaches him. The first job is what: nma rpa he dismantles;
because he knows that varieties belong to nma and rpa; essentially every experience is
nothing but satcidtma alone and what is that satcidtma himself.
Like Gag, Kveri etc. is nothing but water plus nma rpa. We say Gag is entering; ocean
will not call it Gag; in the vision of the wise ocean; imagine the ocean as a living being;in
the vision of the wise ocean; it is not Gag entering or kvam entering; he sees everything
as water entering. And I am that full water; whose fullness will not be: Na karma vardhat,
no kanyan; neither subject to increase or decrease; therefore sanmtrataya; as pure
existence. They are not seen as experiences but they are seen as satcidtma.
Svmi Chinmaynanda nicely tells; one devotee was in great poverty; and he wanted to sell
his four idols; he was a Rma bhaktha; Rma ; Lakmaa, Sta and Anjanya; and he handed
over to that person who handles gold. And for him these four people are Rma, Lakmaa,
Sta and Anjaneya. And who is most valuable one; Of course, Rma, he is the Lord. But that
person who is the goldsmith, for him Rma, Lakmaa, Sta and Anjaneya, etc. sarvathra what
dri; Gold dri. And he will price it according to what; not Rma, Lakmaa, etc. but for him,
everything is balanced, and Anjaneya had the gadha. It had more weight; I will give more
price for that. My God Anjaneya is a daasa; Rma is a Svmi ; how can you give you less
price; how can you give more price; this is called confusion between nma rpa and content.
In the same way, the wise man, he never ceases differences in terms of experiences. When
the experiences are crushed and made they are nothing but Brahma arpaam, Brahma
havihi; Brahma agnau; Brhmaa hutam; everything is Brahman. Therefore sanmthrataya
means sanmthra rpa ekibhavanti. And which means vikryam na utpdayanthi.
As long as they are nma rpa prdhana, they can shake your mind. When they are
Brahma pradhna; they can never shake your mind; therefore vikriym na utpdayanti. And
1651
such a person sha yati; such a person; and as I said: akarcrya sees every seeker as a
Sanysi only; therefore such a sanysi, sanysi as I said, take it as a detached person; such a
virgi purua is vimuktha; is a jvan muktha.
More. in the next class.

Hari Om.
1652
137. Verses 442 to 446

|

||||
yatra pravi viay parrit
nadpravh iva vrirau |
linanti sanmtratay na vikriy
utpdayantya yatirvimukta ||441||
akarcrya has given a comprehensive picture of vdantik teaching and he has

elaborately dealt with the sdhans also; consisting of ravaam, mananam and
nidhidhysanam. And the topic of nidhidhysanam was very uniquely and elaborately dealt
with up to 417th verse. And from 418th verse onwards, akarcrya is dealing with the
phalam or the benefit of this knowledge, jna phalam. And this jna phalam is presented
in the stra as mka or mukti and mukthi is the topic that we are seeing now and this
goes up to verse 471st verse. 418 to 471 is the jna phalam.
And when we talk about the jna phalam we have got two fold approach in the stra. And
this must be clear to us; otherwise there can be confusion regarding mka. Until we come
to vdnta, the word I had only one meaning and that is I, the arra thraya, which has the
borrowed consciousness. Cidbhs sahita arra thraya; otherwise called ahakra; that is
the meaning of the word-I. And as ahakra, I have got birth, I have got karma, I have got
karma phalam, I have got prrabdha, at the end of prrabdha, I lose this physical body; then I
travel and take another physical body. Thus the word-I has only one meaning; that is the
limited akart bktha ahakra-I.
And therefore the scriptures talk about mka also; in a general term; you will be free form
sorrow; you will be free from dukha; you will be free from punarjanma etc.
But once we have thoroughly studied the vdnta, we come to know that the word-I has got
two different meanings. One is the popular meaning which I had understood even before
coming to vdnta, that is the I-the individual, the ahakra.
But after the study of vdnta, I know that the ahakra-I is a relative emperical-I; but the
real-I is the ski caitanya, the original consciousness, which consciousness is nothing but
Brahman which is all-pervading, which is asagam, which is nirguam, which is uddham, etc.
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So this is the second meaning of the word-I; which I came to know after the study of
vdnta.
So there are two aspects to my I; one is the ahakra part of the I and the other is the ski-
I.
And whenever we are transacting which I is involved, if you analyse, we come to know that
always the ahakra-I and the ski-I are present together. They cannot be physically
separated. Ahakra cannot be separated from ski; why? because ski is all-pervading;
how can ahakra be taken away from ski. And similarly, ski also cannot be separated
from ahakra, because ahakra cannot exist without the presence of ski.
And therefore the word-I is a mixture of ahakra-I and the ski-I. And since it is mixture of
both ahakra, which is the relative-I and the ski, which is the absolute-I; at any time, I can
refer to any one of them. So when I am referring to ahakra -aspect, I will use the
ahakra pradhna aha and when I am referring ski it is what type of I; ski pradhna
aha. So when you say that particular person is a jni, when you say a particular person is a
jni, are you referring to the ahakra pradhna aha or the ski pradhna aha. What
answer; jni, the adjective refers to the ahakra pradhana I or ski? Ski cannot be jni
also, because jna belongs to the anthakraam, which is ahakra. So therefore and at
another time he says aha brahmsmi; which aha is referred to? aha pradhna aha or
ski pradhna aha; aha brahmsmi when you say that aha refers to the ski alone;
because the ski caitanya alone is Brahman; ahakra which is arra traya cidaabhs can
never be Brahman.
And since these two angles are there, mka can be described, from the standpoint of
ahakra pradhna-I or ski-pradhna-I.
So when you described a jni, as one who had got compassion, love, etc. adveshta
sarvabhthnam maitra, karua, nirmama, nirahakra, amadukha sukha, vitharga
bhaya krdha, there are no more negative emotions, he has got all the positive virtues;
when you describe, it is the description of which-I?; which I; whether ski has got all these
virtues, compassion and others for whom? ski or ahakra? Therefore ahakra alone.
And suppose you are talking about the residual vsana; the residual vipartha bhvana,
debtma buddhi continues, vipartha bhvana continues when you say, that vipartha
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bhavana continues for which I?; ski or ahakra; ahakra only. Therefore one way of
looking at mka is from the stand point of ahakra; one way of looking at mka is from
the stand point of ski.
When you look at mka from ahakra standpoint, it is a gradual phenomenon; you will
have to talk about the gradation of mka, because first jna is gained, that is from the
stand point of what: ahakra, thereafterwards doubts are removed, doubts belong to
ahakra or ski. Ahakra and even after the removal of doubt, there is lot of vipartha
bhvana, again belongs to what: ahakra. Therefore when you study mka from
ahakra standpoint, it is a very gradual and graded process.
So jna, then jna nia and first I am a jni, then I become a better jni as I remove
the doubt, and then even after the removal of doubt, I have habitual anger, habitual
depression, habitual worry, that is also gradually removed. Thus mka becomes a gradual
process from the standpoint of what: ahakra.
And not only it is a gradual process, we have to talk about two types of mka, one is jvan
mukthi, when ahakra is associated with the present body, it is jvan mukthi. And what is
the vidha mukthi: when the present body is gone, and a new body does not come; it is
called vidha mukthi.
So thus from ahakra angle mka has got gradation, because the obstacles are gradually
removed, I find that my anger does not go suddenly one day, there is a half-jvan mukthi,
3/4th jvan mukthi and you can never clearly point out that this person is jvan muktha, this
person is not.
That is why I gave you the example, exactly at what time the day breaks I can never say. At 5
o clock it is slightly light; at 5.10 it is little bit more. So from ahakra angle, mka will have
graduation and you will never be able to clearly say: I am muktha or not. Because as even
you say I am muktha, you will remember yesterday I got angry. This morning I got
depressed. How can I say muktha, doubt will persist. Because nobody will be totally free from
all these emotional upheavals. Therefore we can only have some kind of a vague definition;
problems are not there much. Even if psychological problems are there; I am able to handle
them; they do not create serious problems. So mka will have gradation.
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That is why some stra talks about Brahmavid, brahmavid vara; brahmavid varyan;
brahmavid varia; all from the standpoint of ahakra.
And not only that, you will have to divide mukthi into two also; jvan mukthi when this body
is there; vidha mukthi when this body is gone.
Whereas when I look at mka from ski-I; tell me when do I get mka; when do I get
mka? After studying vdnta, do I say that now I have got mka. I can never say now I
have got mka, my understanding is: I was, I am and I ever will be muktha. And how much
vipartha bhavana I have; I mean the ski I am talking; how much vipartha bhavana I have; I
do not have bhvana at all; where is the question of vipartha bhvana nivrtti; problems
belong to antma; antma will have various situations; my mka has no connection to
vipartha bhvana nivrtti. My mka has no connection to vipartha bhvana nivrtti.
Then what about freedom from punarjanma. Will have I punarjanma or not? when doubt
arise? what reply? Freedom from Punarjanma means what: freedom from rebirth. But my
knowledge is: tma does not have even one birth; where is the question of; re is possible
only when there is the first birth. And therefore I do not have the very question of rebirth.
And therefore mka is not a gradual process from ski dri. The moment I understand I
am ski clearly, thereafterwards, there is no gradation at all. And also there is no question
of jvan mukthi and vidha mukthi difference; because jvan mukthi, vidha mukthi difference
is from ahakra standpoint.
As far as ski is concerned, it is ever free from body. In fact, all the bodies are resting in Me
the ski caitanya. One body arriving; and one body departing does not make any
difference; in Me the ski caitanya, hundreds of bodies rise and go; but I am not
associated with anybody. Every body exist in me; but at the same time, I am not associated
with any body; either I am nithya sadha; or I am nithya vidha. Vidhatvam is not a future
event. So therefore whenever we get the description of mka, we should always know which
is the description from ahakra standpoint, which is the description from ski standpoint.
If I have to enjoy absolute mka, I have to look at from standpoint only; from ahakra
standpoint, there will be always what: something or the other would be there. So this we
should remember as we are studying the mka description.
With this background, we will go to verse No.442.
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|
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vijtabrahmatattvasya yathprva na sasrti |
asti cnna sa vijtabrahmabhv bahirmukha ||442||
So from the ski stand point, from the real-I standpoint, akarcrya points out that the
moment you clearly understand that I am ski, thereafterwards there is no question of
getting mka, because ski happens to be ever muktha; liberation does not arrive; it is my
nature. My nature, when you say, what is the meaning of the word My: ski tma.
Therefore vijnta brahma tatvasya; for a person who has clearly understood I am not
ahakra; but ski; yatha prvam samsrithi na; there is no question of sasra; as it was
superimposed before. It is not that before knowledge, ski has sasra. Before knowledge I
thought there is sasra; after knowledge I know that there is no sasra for me. And
suppose a person says: I know I am ski; but still I have sasra; this is very very common.
Svmiji, the teaching is very very clear. You are a wonderful teacher. I have understood very
clearly aha brahmsmi. My only problem is: my son is not alright. Who am I? Brahman?
Who is not alright? My son. That means what; Brahman's son is not alright. Can you see
where is the snag. I am Brahman when we say; we are very clear about the meaning of the
word-I; but the next moment we slip down from ski-I to ahakra-I and then remember
the mamakra son and then worry comes. Worry comes to ski or ahakra? Worry comes
to ahakra and then we say how can I claim that I am liberated. Thus we are dangling,
oscillating between ski and ahakra; this discrimination as long as it is not clear, there
will be vagueness throughout.
And therefore akarcrya says: If a person says I know I am Brahman but I have problems
in my family, akarcrya says that this statement: I know I am Brahman is confusion. The
one who says I have problems has not understand vdnta. So he says: asthict; though a
person says: I know vdnta, I know Brahman, and I have problem also. I have jna also; I
have sasra also. Suppose a person says: akarcrya says: saha na vijntha brahma
bhva; he does not know what he is saying. It is a statement but he does not mean what he
says. It does not come from his heart. It is coming from his lips alone; he does not mean
what he says. And therefore jna and sasra can never co-exist. So saha na vijnta
brahma bhva; he is not a jni; then who is he; bahirmukha; he is extrovert; what do you
mean by extrovertedness; here extrovertedness has got a very fine meaning; extrovertedness
1657
does not require looking at the world; coming from ski to ahakra, itself is
extrovertedness. The very individualisation of I, looking at myself as an individual itself is an
extrovertedness, because my real nature is ski; coming from ski to ahakra is an
extrovertedness.
And therefore bahirmukha. He looks at himself only as an individual; even he studies mka
as an individual-I; that is not what the teaching of vdnta is.
continuing
|
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prcnavsanvgdaau sasaratti ct |
na sadkatvavijnnmand bhavati vsan ||443||
So the student does not understand what akarcrya is trying to convey. What
akarcrya wants to convey is that the moment I know I am ski very clearly and once it
is doubtless fact, ahakra's conditions are not my condition. And therefore I never look at
myself from ahakra standpoint. The moment it is very clear to me that I am ski. Once I
look at myself as ski the caitanya, mka is not even immediate, but it is an eternal
obtaining fact.
This is what akarcry is trying to convey. But the student is looking at mka from
ahakra standpoint only. akarcrya is trying to train us to look at mka from the
standpoint of ski as an eternal fact; but the student wants to look at mka from ahakra
standpoint.
Therefore what does he say. Svmiji I know I am Brahman. But my emotional problems
continue. I have knowledge but my emotional problems continue. That means what: still
when he says my emotional problems continue, he is looking at himself as what: ahakra
only.
Since the student wants to look at mka only from ahakra standpoint, akarcrya also
comes down. OK. You have not understand. Therefore I will comprise and I will also start
describing mka from ahakra standpoint. And then what do I say. That you will not get
mka immediately after knowledge, because if you are looking from ahakra standpoint,
jna is not sufficient, jna nia is required. Because even after knowledge, ahakra can
suffer because of vsana. Are you able to see the difference. When look at from the
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standpoint of ahakra, jna alone is enough; jna is not sufficient; because even after
jna, the emotional, habitual problems will continue; and therefore you have to do further
sadhaanas for elimination of ahakra's problems. And you have to eliminate ahakra's
problem, because you want to look at mka from ahakra's standpoint.
And therefore student asks the question: Hey Guru, I am a jni; when I say I am jni, who
is this person, ahakra. Even though what is the jna; I am not ahakra, what is the
jna, I am not ahakra. How spectacular this is. The jna is I am not ahakra and
he says I am a jni; very interesting, wonderful topic for meditation. So I am a jni,
enlightened ahakra, but still I have got problem. Problem because of what: pracheena
vsana vegaah; because of the force of old vsanas. Veega means what momentum, we give
the example of any vehicle, even after switching off the vehicle, it would run for some
distance. Even after switching of the fan, the fan will go round for some more time. Therefore
because of dhtma vsana, asau sasrati. So this person suffers; suffers from what:
reaction; rga, dva, kma, krdha, all these reactions belong to whom, ahakra or ski;
again ahakra. And those reactions of ahakra, I consider as my problem. Samsarti iti ct.
If that is the problem, akarcrya says OK; I am taking you hereafter as ahakra. I
wanted to look at you as ski; but you are not permitting me to do that; therefore hereafter
I am going to describe mka only from the standpoint of ahakra. Therefore what you
have to do; you have to eliminate the vsana.
And how to eliminate vsana. Nidhidhyasanna. So by constantly saying, I am not the body. I
am not the mind, I am the ski. This has to be repeated. Sadkatva vijnt. So because of
Sadkatva, Sad means Brahma, eka means non-duality; by vijna, here vijna means
nidhidhysanam, by dwelling upon the non-dual Brahman, that is I; what will happen, the
vsans; he does not say that it will be eliminated. Remember, ahakra can never be free
from vsanas totally.
There is no total freedom from vsanas, because vsanas have been gathered in infinite
janms. Therefore what is possible; you can try to reduce the impact of vsanas.
And there also we talk about ubha vsana and aubha vsana; ubha vsana will have lesser
problem; aubha vsanas will have more problem; therefore try to eliminate all the aubha
vsanas; and ubha vsans you try to reduce their impact.
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So if you have got a ubha vsana of getting up early in the morning and taking bath and
then you know putting vibthi and all those things, and you light up the lamp; it is a
wonderful vsana; but suppose in the family other members do not do that; they continue to
sleep till 9 a.m.; and they continue in the night dress day dress difference have come now;
only one dress; so therefore they continue in the night dress itself throughout; and there is
no snnna; all these are not there; these persons with ubha vsana is extremely irritated by
seeing these modern people. ubha vsana is sukha kraam or dukha kraam? It irritates
him; because you cannot see other people doing like that. This is called golden bondage.
Therefore as long as ahakra is there; there will be vsana, ubha or aubha, and they are
going to create problems. Then what can you do. You can try to reduce. So therefore by
nidhidhysanam, mandhi bhavathi; mandhi bhavathi means what: the vsanas will become
weaker and that is what I have said before; three things will gradually come down; do you
remember three things; frequency of your negative reactions; intensity of our negative
reactions; and then the recovery period.
And what is the intensity; the most intense reaction is at the three levels; thought, word and
action. Then less intense reaction, at the level of thought and word and the least intense
reaction is at the thought level only. I do not utter words, I do not do anything; that is called
mandhi bhva. In the level of the mind only, some anger, jealousy, will come; but it will go
away. Only that much is possible, with regard to what: ahmkra drya mka can be only
reduction of these three problems. Therefore, sadkatvya vijnath vsana mandhi bhavathi.
It gets weakened.
Continuing.
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atyantakmukasypi vrtti kuhati mtari |
tathaiva brahmai jt prnand mania ||444||
So all these are from ahakra drya; what happens; how our reactions get a
transformation. That is the description. The more I practice nidhidhysanam of satya brahma,
the world's mithytvam becomes prominent. The more I meditate on satya brahma, the more
the mithytvam of the universe become prominent. The world will lose its reality.
I gave you the example, as the Sun rises, a flame which is kept outside, gradually seemingly
becomes dimmer and dimmer. Not that the light becomes dim; but the sunlight is so bright,
1660
that it loses its impact. And you would not even know the presence of light; that flame in the
mid afternoon. But during the midnight you enter this compound and if there is one candle
light in the middle, as even you enter, it becomes bright.
Similarly, Brahma bhvana weakens the reality of the world. When the reality of the world
comes down, our reactions of rga and dva towards a mithya vasthu will also come down.
So weakening of rga-dva takes place. This is called perspective change. There is no
change in the world; but there is a change in the perspective. Krishna tells in the Gt, na
prahrytpriya prpya ndvijtprpya cpriyam. Previously one good news I jump to the
top of the ceiling and one bad news I cry for days. But now the very same event takes place,
na prahryt; there is neither elation nor depression; there is no change in the world but
there is a change in the perspective and therefore the reaction also.
Therefore akarcrya says: Brahmani jt; second line; prnnand brahmani jte; when
that Brahman which is poorna nanda svarpam is known, Brahman becomes more and
more real to me and the world becomes more and more mithya to me; maniina; for that
wise person you gradually becoming jna niaha; maniina here means what: jna
niasya;
And how it becomes; because of constant nidhidhysanam. So when I mka from ahakra
angle, nidhidhysanam becomes extremely important. Ahakra dry mka requires
constant nidhidhysanam.
And for that nidhidhyasaka buddhya, vrttikuhati. The reactions weaken; gets blunted. The
vrtti means what; the thoughts in the mind. kuhati; they become blunt. So like a sharp
knife, which is rubbed against a rough surface, it becomes blunt and a blunt knife cannot
wound others. Similarly sharp reactions, sharp words, sharp actions, wounding words, etc.
would be blunted; vrtti kuhati; means blunted.
Even the displeasure is not expressed very strongly; I say that it would have been nice, if you
would had done that. Or else it is ... ; then there is and all those things, all of them will go
away. Sharp reactions go away. And an example is given. What is that example. Atyanta
kmukasya; suppose there is a person who is full of passion; kmuka means a passionate
person; a person who is given to kma; even for that kma soaked, kma dominant person,
mtari, when he looks at his own mother, he can never have an inappropriate response.
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Even the worst kmi cannot have inappropriate response, because the perspective is what:
she is my mother. In the same way, the jni has a totally different perspective. Therefore the
world is incapable of generating passion. So strong kma, strong krdha, strong lobha;
strong mtsarya; none of them the world cannot generate. That is the description given in
the Gt. | dukhvanudvignaman sukhu
vigatasprha; | vta rga bhaya krdha; but can the reactions become zero. Very careful;
ahakra dra they can never become zero; they can become so mild that they would not
tell upon my life. They would not create a deep scar but you can never make them zero.
Zero is possible where; from ski drya, I am absolutely free from all these; but ahakra
drya, even rga-dva cannot become zero.
That is why Daynanda svmi nicely says; if you have got one jni from one one State of
India; representative jnis and you keep a buffe lunch, and you have got dishes of all the
states, then what will happen. Buffee. If you serve, he will eat anything; that is a different
matter. If it is a buffet, the jni from a particular state will go after the food of a particular
state. But if you serve any other thing he will eat; but that is a different thing. But if choice is
given, indriyasya indriyasya arth, rga dvau vyavasthithau. Ahakra will have its rga
dva. Krishna will love to play flute; Saraswati will love to play not flute, veena only. So
therefore ahakra drya, total emotionlessness is not possible. Then what is possible.
Kuntibhva is one word; mantibhva; they can be made non-consequential. They can be
made non-consequential.
Continuing
|
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nididhysanalasya bhyapratyaya kyat |
bravti rutirtasya prrabdha phaladarant ||445||
So akarcrya says therefore from ahakra angle, there will be scope for ups and down
in life; and therefore there will be scope for varieties of responses also. Uniform response
from ahakra is not possible. And when it becomes milder; for that milder reactions, it is
not shown outside; therefore in the face, calmness is there; in the language also, the
calmness, one is able to maintain; but at the mental level, things will be there. But it will not
be damaging, either to oneself or to others also.
And therefore akarcrya says nidhidhyasanaslasya; even for a person who is constantly
practicing nidhidhysanam; he cannot sit in samdhi permanently. Permanent samdhi is
1662
done by others. Do you understand; permanent samdhi means; it is the samdhi

constructed by the disciples. Even for politicians they do the samdhi; that is a different
matter. So, as long as I am alive; I cannot sit in nidhidhysanam and samdhi throughout life
and therefore there will be time, when I have to interact with the world. And even if I run
away from the society and transactions and I sit in the forest; there will be mosquitoes. There
will be animals; there will be weather conditions; and therefore bhyapratyaya kyat; there
will be responses with regard to the external world. bhyapratyaya means what; transactions
born responses and reactions you cannot never avoid.
So bhyapratyaya kyat; pratyaya means what; thoughts. So if you are reading newspaper,
again, you will find that in so many places, so many things are happening; the king and
queen of Nepal shot dead; whether it is accident or deliberate, fact remains they are dead. So
many things happen. Even if you are not involved in anything, adharma is growing, dharma is
going, how can the mind remain neutral. When there is suffering somewhere, the mind picks
up the suffering of others; and there is the empathetic strain; cannot be avoided; cant avoid
that. Therefore bhya pratyaya will be there.
And therefore what does the stra say: ahakra of even a jni will be influenced by his
prrabdha. Jni's ahakra can never be uniform. If there are 10 jnis, and they will have
different conditions and therefore different emotional responses also; one jni may be
surrounded by happy people; one jni may be surrounded by unhappy people; that will
create the corresponding thoughts; response in the mind. How can you be happy when all
over people are crying; Not my problem; but I am surrounded by that. Therefore ahakra
picks up the pains and pleasures of others. It is influenced by what: prrabdha.
Therefore jni has got prrabdha or not; if you ask, what is the answer; what should you
be your answer, you should not answer; you should ask the question; from what angle you
are talking. ski pradhna jni or ahakra pradhna jni. As long as you define jni as
ahakra, that jni ahakra has got prrabdha.
And therefore akarcrya says ruti tasya; tasya jnina ahakra rpa jninaha;
prrabdha bravthi. We talk about prrabdha. Do not ask me; what is prrabdha. Do
you remember. what is prrabdha; what is sacitam; what is gmi. I hope you remember
all that. I am not going to go to that. That would become a very bad prrabdha for me. So
therefore prrabdha will be there.
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What is the proof? phala darant. Because we are seeing the result of prrabdha, one
jni is healthy; another jni is sick; one jni has got lot of name and fame; another jni is
unknown. One jni writes lot of books. another jni does not do anything. One jni gets
lot of students; another jni no students at all, something problem. Why prrabdha. Whose
prrabdha. Your prrabdha also. Therefore ahakra drya jni will have all ups and
downs; what about reactions; reactions can be minimised by nidhidhysanam.
So prrabdha asti; what is the proof; phala darant; his very biography is the proof.
|
||||
sukhdyanubhav yvattvatprrabdhamiyat |
phaldaya kriyprv nikriy na hi kutracit ||446||
So what is the proof for prrabdha. Sukha dukha anubhava is the proof for prrabdha.
And ahakra is bound to have sukha dukha anubhava; even if the world is very nice to
him; even if he gets a wonderful set of people; for all obedient wonderful does whatever he
says; all wonderful iys like you, let us take it like that; so there is no problem from external
world; even if you manage to avoid all the external problems; by ordering your life in such a
way, the prrabdha will begin to do its job through the body. Because prrabdha has to give
sukha and dukha; if you manipulate the world, the prrabdha will start working through the
body; therefore body will go through varirties of experiences. If prrabdha is good, healthy
body, healthy life; healthy old age and peaceful death; but if prrabdha is not like that;
even the jni arra will go through the biological pain and the mind also will certainly be
influenced by body conditions; strong nidhidhysanam can reduce the adverse reactions to
the pain. Again reduce the adverse mental reactions to the pain, by seeing that prrabdha
will have to be gone through. Therefore what is the use of reacting to that. You can reduce;
but you can never make it zero, because mind is part of nature; mind will be affected by the
condition of the body also. The mental reactions be mandi bhavathi. It can be made mandhi
bhvaha; but you can never make it zero.
And therefore sukhaadhi anubhava yaavat; as long as sukham dukha experiences are
there; prrabdha yat. You have to infer prrabdha, because prrabdha is adram,
invisible; we have to arrive at prrabdha only through inference;
And what is inference; jni going through biological conditions is the proof for the presence
of prrabdha.
1664
And this prrabdha is born out of what: phaldaya kriya prva; this prrabdha is preceded
by good and bad actions. In the prva janma. Because prrabdha is what karma phalam.
Karma phalam is preceded by what. Big question you see; karma phalam is preceded by
what; karma. Therefore phaldaya means karma phala udayaha; is always preceded by
karma. He need not have done evil actions after jna. He need not have done evil actions
even in this birth. Some evil actions done in some past birth can choose to give diseases in
this janma.
Therefore kriya prva; and nikriya kutracit na. And there is no ahakra which is
actionless. Ahakram should act; and therefore its result it has to enjoy. If ahakra has
been without action, there would not have been prrabdha. But actionless ahakra does
not take place. nikriya means karma rahita ahakraha kutracit nsti. Therefore ahakra
dry jvan mukthi means what; making the reactions feeble; ski dry he can be absolute.
Hari Om.
1665
138. Verses 447 to 453
|
||||
sukhdyanubhav yvattvatprrabdhamiyat |
phaldaya kriyprv nikriy na hi kutracit ||446||
akarcrya has come to the final topic of the vdantik teaching, viz., jna phalam, which
is called mukthi or mka, liberation. This topic he has started from verse 418 and it will go
up to 471; and I pointed out in the last class that the nature of mka can be studied from
the standpoint of ahakra, and also from the standpoint of ski. Before coming to
vdnta, we know to look at everything; only from the standpoint of ahakra; but on the
basis of vdantik teaching; we should look at the mka from ahakra standpoint as well as
ski standpoint.
And I pointed out that from ahakra standpoint, mka in the absolute sense is not
possible. From ahakra standpoint, absolute freedom from sasra does not exist. From
ahakra standpoint, mka can be only defined as the reduction of the sasra and
reduction of the impact of sasra that alone is possible. Whether it is fear, or anger, or
depression, whatever you call as sasra, generally negative reactions can only be reduced.
There is no question of zero fear for ahakra; zero anger for ahakra, etc. does not exist.
And therefore at any time, a person can refine and improve and go on reducing these
negative reactions. And since only these negative reactions can be reduced and at any time
a person can be called muktha also; a person can be called not a muktha also. Imagine I have
reduced my fear by 70%. Am I muktha or not. Since I am free from 70% fear, I am muktha
of 70% fear. But at the same time, I can also say that I am not muktha from 30%. Therefore
tell me am I muktha or not, I can never label myself as either muktha or amuktha, it all
depends on the angle from which I look. And therefore as far as ahakra angle is
concerned, our aim is not labelling, whether I am muktha or not; this labelling is highly
subjective, highly relative. So from ahakra angle, our aim is only enjoying the process of
reduction. Enjoying the refinement. Enjoying the relative growth of ahakra alone is our
aim.
But while we are refining the ahakra, and reducing the negative reactions, parallely we
have another sdhana and what is that, really speaking I am not the ahakra at all. Even
while the ahakra refinement is going, I am only refining ahakra for vyavahrika
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purposes, for transactional purposes. To make the life I am refining the ahakra; but
ultimately I should not be obsessed with ahakhra, because that is also vyavahrika satyam
only; that is also only not going to be eternal. If ahakra is also eternal like Brahman, then
there will be dvaitam. And therefore parallelly I have to learn to look at myself that I am not
the ahakra; Manobuddhya ahakra cittni nha. Then who am I? I am ski.
And from the ski angle, how much percentage sasra, I have to remove. 20% or 30%? or
70% and which level of liberation I am. From ski standpoint there is no question of removal
of sasra; there is no question of progressing towards mka; mka is the very fact. So I
have to remind the teaching; otherwise I will always look at mka only from ahakra
standpoint. And if I doing that only, the vdantik teaching has become futile; because aim of
vdnta is not eternal refinement of ahakra; aim of vdnta is to tell you that ultimately
you are not ahakra also.
So refine; but before that you have to understand you are neither the unrefined-ahakra,
nor you are the partially-refined-ahakra, nor you are the greatly-refined-ahakra, you
are the unrefinable-eternally-refined-ski. And therefore mka can be studied from both
the angles.
And similarly we can study moka with regard to the karma also. If mka is defined as
freedom from karma; can I get absolute freedom from karma or not; because karma is the
cause of sasra. By karma I mean puya-ppa karma. Can I get absolute freedom from
karma, because mka is defined as freedom from karma. Then do I get absolute freedom?
akarcrya wants to say: here also the answer depends upon whether you look at it from
ahakra or ski. If I am going to look at myself as ahakra, absolute freedom from
karma is not there; ahakra can never be absolutely free from karma, ahakra can destroy
sacita karma, ahakra can avoid gami karma; but ahakra can never destroy or avoid
prrabdha karma.
Therefore from ahakra angle, absolute freedom from karma is not possible, even for the
greatest jni. Then what is freedom; freedom from sacita; and freedom from gami; these
two I can get out of. And we saw in Tatva Bdha; prrabdhaysa bgdva kaya ha. And
that is why jnis also go through upheavels in life; including bodily sickness and all.
But at the same time, if I look at jni from ski angle, mka can be defined as absolute
freedom from karma, because ski has got sacita or gami or prrabdha. Ski has got
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which karma. karma is possible for akart, and ski being aakart; there is no question of
freedom from karma itself. In fact, the very word freedom from karma is a wrong word;
because to talk about freedom from karma, I have to accept I have karma.
Therefore akarcrya says from one angle, jni has prrabdha; from another angle, jni
has no prrabdha. Ahakra drya, jninaha prrabdha asthi; ski drya, jnina
prrabdha api nsti. So this analysis of prrabdha, is the discussion from verse 445 which I
introduced in the last class and this topic goes up to 463.
And what is the topic. Does jni have prrabdha or not and what is the answer: Yes and
No; depending upon whether you look upon jni as ahakra or ski. Similarly if you ask a
question, if I have prrabdha or not, what should be answer; how do I look at myself. Do
you claim myself still as ahakra, then better I tell that I have prrabdha; let me suffer; go
through. If you have owned up the ski svarpam, we can say where is the question of
prrabdha. If I have done karma in any other past janma, there is the question of
prrabdha; I never had janma, therefore I never was a karta, where is the question of
prrabdha; therefore I am karma traya rathitha. So both answers akarcrya is going to
give in the following portion.
So first he says: jni has got prrabdha. So sukhdhi anubhavo yvat; thvat prrabdha
syat; phaldaya kriyaprva; nikriy na hi kutracit.
From ahakra angle, jni had previous janma; and in this janma, he did sdana as
ahakra and even though he will not have future karms, the past prrabdha is going to
give him sukhdhi anubhava. And therefore prrabdha syat. You have to accept
prrabdha.
Then what about the other karms; sacita and gmi.
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aha brahmti vijntkalpakiatrjitam |
sacita vilaya yti prabdhtsvapnakarmavat ||447||
So jni the ahakra, the enlightened ahakra, the informed ahakra, has got
prrabdha karma. That was said before. Now what akarcrya is saying is about sacita
karma. I hope you know what is sacitam, gmi and prrabdha. Sacita karma is all the
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puya-ppa accumulated in infinite past janma; whereas prrabdha is that small portion of
sacita which is ready to fructify in this janma; not ready to fructify; but which has already
started the process of fructification. The mature deposit of karma is called prrabdha.
Prrabdha cannot be avoided; whereas sacita is totally destroyed.
Therefore akarcrya says: aha brahmti vijnt. So because of the powerful

knowledge aha brahmsmi, sacitam vilaya yti; all the sacita karms are burned down;
just as radiation treatment destroys all the cancerous cells; similarly tma jna radiation will
destroy all the sacita karms. And what is that. kalpa kti satha rjita; the sacita karms
which have been accumulated in kalpa kti satham; hundreds of crores of kalpas. kalpa
means ages; Brahmji's day is called kalpam. One kalpam consists of 2000 catur yugs is
called Brahmji's day, kalpa. So many janmas whatever you have acquired; all of them will be
destroyed. And an example is given. Like what. Prabhdt svapna karmavat.
Just as all the karms done during dream are destroyed the moment one wakes up from
dream. Suppose I have done ppam or I have committed some crime; and I am about to be
imprisoned; I am taken to prison; and there is 12 years of 25 years; as even I enter; I fall down
there in the prison and disturbed I wake up; how many years I should spend in prison; if you
ask; all of them gone. Similarly jna matra; all the karms are destroyed. Prabhdam
means waking up; svapna karma means dream karma. That example, akarcry himself
explains.
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yatkrta svapnavly puya v ppamulbaam |
supttthitasya kintatsytsvargya narakya v ||448||
The svapna example, which was explained in the previous slka is explained in this verse.
Svapna vly kritam; suppose during svapna varieties of karms are done by a person. What
type of karms? ulbaam puyam; ulbaam ppam. ulbaam means great puya karma; and
ulbaam ppam means great or worst ppa karma; superlative puyam and superlative
ppam, a person has done. Normally in svapna, a person would have done produced puya
phalam and ppa phalam; imagine in the middle he wakes up. Supta uttitasya; suppose a
person has woken up from the dream; tat kim syt; what kind of phalam that puya karma
and ppa karma can give. So kim syt; kim prayjanam syt.
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So it is a good news also; it is a bad news also. It is a good news because ppam will not
produce suffering; that is good news; and from another angle, it is bad news also because
puyam also will not produce good phalam. All the puyam, ppas everything is gone.
Therefore svargya va syt; will it lead to svarga; narakya va syt; will it lead to narga;
neither will it produce svarga; nor will it produce narga. A person should not ask for
Padmasree; Padma Bhushan, or Bharatha Rathna; etc. for the service done in dream; in dream
I have done; why can't you give me, if you ask; they will say you can take it in dream itself. It
cannot give you. Similarly, here also.
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svamasagamudsna parijya nabh yath |
na liyati ca yakkicitkadcidbhvikarmabhi ||449|
So with the previous slka, the sacita topic is over. akarcrya said prrabha is there
for a jni; then he said sacitam is destroyed for a jni; now he wants to deal with gami
karma. So jni is doing varieties of activities; and most of them are noble actions and in
spite of him he might commit some mistakes also; if not, deliberately, at least, unknowingly
he can hurt other people and because of that, will he get puyam and ppam.
akarcrya says since jni does not have abhmna in ahakra. Since there is no
ahakra abhmna, since he is not doing any of them for getting puyam or ppam, since
he does not have any sakalpa of getting name or fame; those karms are resolved. Krishna
tells in the Gt;
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gatasagasya muktasya jnvasthitactasa |
yajycarata karma samagra pravilyat ||4- 23||
All the karms, dissolve there itself, without producing either puyam for jni or ppam.
There is only dram phalam. The society gets the benefit of the actions; but the adram
phalam of puyam and ppam do not go to him.
And therefore he says: svam asagam udsna parijya. Jni has clearly known that I am
aakart tma. So svam means what: himself. Parijya, he has clearly known as what:
asagam udsna; asaga means what; without any relations; without any connection; with
either instruments of karma; the object of karma or the result of karma and udsna;
udsna means ever aakart.
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So again in the Gt Krishna presents beautifully
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prakrt kriyamni guai karmi sarvaa |
ahakravimhtm karthamiti manyat ||3- 27||
whereas
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tattvavittu mahbh guakarmavibhgay |
gu guu vartanta iti matv na sajjat ||3- 28||
Jni never claims I am doing karma. And therefore udsna parijya.
And I am udsnaya aakart is like what: an example is given; yath nabha; just as the
space does not do any action. But all actions can take place only in space. You cannot space
is not doing anything. Therefore let me avoid it; you cannot say. Similarly I do not do
anything; but in my presence, all actions happen. Therefore I am space-like consciousness.
This knowledge is firmly there in that jni. This is called abhmna abhva; freedom from
abhmna. Therefore no expectations also. Whether my family will acknowledge my
contribution. Whether children will recognise my service to them. Will they take care of me in
my ripe old age; will the society will admire me for completing my duties. All these
expectations also are not there; abhmna abhva.
And therefore what happens? vikarmabhi na liyati. The jni is never tainted by, sullied by,
those karms and here karma refers to what: the gami puya ppa phalam. So gami puya
ppa phalai naiva liyati. kicit; even a little bit of puya ppam does not come to him;
kadcid; at any time also; it does not come. In short, jni does not accumulate fresh karms.
That is explained further.
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na nabh ghaaygna surgandhna lipyat |
tathtmpdhiygna taddharmairnaiva lipyat ||450||
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So to point out sacita karms will be destroyed, akarcrya gave svapna drnta;
example of dream. Now to point out gmi will not come, he is giving space example. In the
previous slka, space example was briefly mentioned; now in this verse, he is explaining the
example.
So he says nabha sur surgandhna lipyat. sur means liquor or any foul smelling liquid.
And within that pot ka is there; and imagine that pot is removed from there; ka
continues to be there in that place. After the removal of the pot and the object, the liquid,
suppose you smell the space; will the space have the smell of that. If you still find the smell; it
is the air; the air can smell but the space never gets polluted. And just as the space is not
affected by the object, jni also is not.
Therefore he says: nabha surgandhna lipyat. What type of sur; ghaaygna. So in sur
which is there kept in the pot. ghaayga; ghaa sabandna; it is never tainted or polluted;
tath; in the same way; tma updhi yogena; similarly this jni jva, here tma refers to the
jni jva; dharmai naiva lipyat; is not affected by gami puya ppam. Similarly the jni
jvah is not affected by gami puya ppam; even if he is associated with the updhis,
because the body continues, sense organs continues and therefore he continues to act in the
world; lka sagra karmi he does. So even though he is associated with updhi; and also
lka sagra karma, the jni jva is not affected is not affected by gmi puya ppa.
Continuing
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jndaytpurrabdha karmajnnna nayati |
adatv svaphala lakyamuddiytsrabavat ||451||
So in some books they have iya uvca. I think it is not required. It can be taken as
continuity of the teaching. So in some books iya uvca is added. In some other books it is
not added. It is better that is deleted.
So guru is coming back to prrabdha once again for elaborate discussion. He has briefly
mentioned prrabdha in verse 445 and 446, pointing out that jni has got prrabdha.
akarcrya feels that it requires some more elaboration and therefore after negating
gmi and sacita, he is coming to prrabdha topic once again and he is reasserting that
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jni has got prrabdha. But we have to keep a note; jni has got prrabdha; when you look
at jni from ahakra angle. You have to keep a note of it aside.
Therefore he says: rabdha karma jnat na nayati. rabdha karma means prrabdha
karma. This prrabdha karma is that which has already started functioning and when has it
started functioning. Jna udayt pura; even before a jni has become a jni; because he
has become a jni only in the middle of the life; middle not exactly at 50; at any age, may
be 20; may be 10; but prrabdha has started functioning when: at the time of conception
itself; jtakam indicates the beginning of prrabdha. Jtaka whether it is ani, rh,
nakatra onwards, the prrabdha has started eroding.
And therefore jndayt prvam means janma khl, utpatti khl va prrabdha has
started; whereas sacita has not started. Similarly, gami also has not started. So unlike
sacita and gami, prrabdha has got the momentum. Like the fan which has got a
momentum now. I may switch off the fan; but the already existent momentum I can never
stop by switching it off; the fan will go around. Similarly, jnat prrabdha na nayati. And
how long it will continue. Until its momentum, it force lasts it will continue.
Therefore svaphala adatv, without giving its results; the result can be in the form of name
and fame; the result can be in the form of success or failure; if jni starts an institution it can
be successful, if he starts writing a commentary, it can be a success or failure; he may write a
book, it may reach the public or not; how many books have been lost. Therefore from the
stand point of jni's effort it is only a failure if it does not reach the public.
And therefore it may give sukha dukha, mna apamna, jaya parjaya; all these are caused
by prrabdha. So svaphala; svaphala means prrabdha phalam in the form of varieties of
experiences; adatv; without giving; you have to go back to the first line, without giving, na
nayati. It will never end. Like what; he gives an example.
For three karms, three examples; all beautiful. For sacita what is the example; svapna
drnta; gami what example, ka drnta; for prrabdha he is going to give the
example of an arrow which is already released from the bow. A released arrow is compared
to prrabdha karma and all the other arrows which are there in the container, the quiver; but
they are not released; unreleased arrows are like sacita but released arrow is compared to
prrabdha. Imagine I have released an arrow thinking that it is a tree or fruit or some object.
And once the arrow has started moving, I came to know that in that place it is not a tree or a
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inert object, but a baby is standing. The arrow has started moving; I have got pin-buddhi;
wisdom has come; what can you do; you can never do anything; the arrow will move
according to the laws of creation; and the arrow will hit the target and whatever be the
consequence, it will happen.
Similarly prrabdha has started and if I have to live for 70 years whether I like or not, I will
live. And in the old age what all sickness have to come; they have to come; I may be jni or
ajni, because prrabdha has started weakening the liver, weakening the heart; which will
be weakened when, God knows. All governed by what; not my will; not even my jna; the
prrabdha has created a time bomb in every organ. So knee joint pains starts at different
age. We never knew that we had a knee joint before. Now you feel only knee joint is there.
And in that one knee is relatively better and when that knee has been produced, prrabdha
has kept an inbuilt time bomb, that can never be defused; it will be gradually released. That
even the jni cannot stop; like what; utsra bavat; like an arrow which has been released
uddiya; in the direction of lakya. A target. So badrnta.
And now that example is going to be explained. So in every case, in one slka, he mentions
the example, in the next slka he explains the example. Now the example is going to be
explained.
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vyghrabuddhy vinirmukt ba pacttu gmatau |
na tihati chinatyva lakya vgna nirbharam ||452||
You can understand. Vyghra buddhy vinirmukt ba. So this person thought that the
animal which is prowling, moving amidst the trees is that man-eater tiger; imagine a person
has come to know that a tiger has become man-eater; they say once a tiger becomes a man-
eater, you can never refine it; by saying nice words; please do not eat human beings; you can
restrict yourselves to some deer; cow; fox or something; you can never refine a tiger. There is
only one solution; it has to be killed, it seems. Imagine this person thought that the man-
eater tiger is moving, it has to be killed; and thinking so he released the arrow.
So Vyghra buddhy; man-eater tiger buddhya; ba vinirmukta; then what happened; he

discovered after releasing the arrow; that it is not a tiger. You know Daaratha story; that he
thought that it is an elephant drinking water and released the arrow; later he discovered that
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it is ravaa Kumara. Helplessly he got the pam and his life became a tragedy, because of
the released arrow.
Similarly here also, pact tu gmatau; later I got the knowledge that it is a cow; an innocent
cow; and a holy cow. And in our tradition; ghatya is considered a mah ppam. So
gmatau; mathi means jna. So g mathi means cow knowledge; cow-knowledge
arose in his mind after the release of arrow. Then he started saying; Oh Arrow; stop moving,
do not move further; do not move further. So by my request the arrow is not going to stop.
na tihati; bna, subject you have to supply; bna na tiati, the arrow is not going to stop,
even though I am the one who has released the arrow.
On the other hand, what does it do; vgna lakya chinatyva; with its force; with its
momentum, it strikes the lakya; what is the lakya now. Unfortunate lakya that is a
cow. Nirbharam forcibly it strikes the cow and it kills. That means our freewill has no access
at all. Similarly prrabdha has to be suffered. But we should remember we are talking
about a jni's case here.
We should not extend this example with regard to a person who is an ajni, who has not
come to the field of jna. In the case of an ajni samsri also; prrabdha is there; and he
can for the sake of getting knowledge, he can always try to reduce the power of prrabdha
by pryascitta karma. So this slka is not to negate the prasyascitta karma in the case of
ajni purua; in the case of a jni purua, since he has no more pururta to be
accomplished, a jni is dissuaded from doing pryascitta karma.
But as far as an ajni is concerned, he has to protect his life; he has to come to a guru; he
has to come to stra, and therefore for protecting the life, he can do pryascitta karma; and
pryascitta karma has the power to either eliminate prrabdha if it is a weaker prrabdha,
or mitigate or reduce the prrabdha if the prrabdha is stronger. Therefore pryascitta karma
can change prrabdha, that is one topic; in the case of an ajni samsri.
Now we are talking about whom? A jni who is not bothered and who is supposed to worry
about. He has given up nithya karma, naimittika karma; niidda karma; pryascitta karma.
Therefore in the case of a jni since pryascitta karms are not done by him; we say
prrabdha is there; but in the case of ajni, pryascitta karma we do not negate; he can do
and pryascitta karma can change the prrabdha. Therefore do not take this topic and
extend it to the regular thing.
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We are discussing a unique topic of a jni. Therefore he does not, even though pryascitta;
he allows the ahakra to go through the prrabdha karma. And therefore nirbharam
chinatyva.
Continuing

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prrabdha balavattara khalu vid bhgna tasya kaya
samyagjnahutanna vilaya prksacitgminm |
brahmtmaikyamavkya tanmayatay y sarvad sasthit
t tattritaya nahi kvacidapi brahmaiva t nirguam ||453||
So here also in some books, gurur uvca is added in the beginning and in some books, it is
not there. So I prefer to remove that gurur uvca, because that topic is continuing.
And this verse has been divided into two parts; the first part is the first two lines; and from
the second part, next topic is going to start.
In the first two lines, akarcrya is consolidating the karma discussion, which he has done
until now; and what is the discussion now.
Does jni become freed from karma or not? What should be answer. We said that we have
got two answers, depending upon whether you understand the jni as the enlightened
ahakra or whether you look upon the jni as ski tma. Now we are looking at the jni
as what: Enlightened ahakra. And from that angle, our answer is what: jni is never
totally free from karma; he is only partially free from karma. Some part of karma is free;
some part of karma is not free. Which part of karma is free; sacita, gami part is free;
prrabdha part is not free.
This is the consolidated report; this is the white paper with regard to jni's karma. Therefore
he says: prrabdha balavattara; of these three karms, prrabdha is the most powerful,
because it is not even amenable to jna. It is immune to even jna treatment, which is
supposed to be so powerful; but prrabdha is balavattara; stronger than the other two.
And therefore vid; for jnis, bhgna tasya kaya; prrabhda will get exhausted only by
going through experiences. So bhgna; ups and downs; experiences alone; tasya
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prrabdhasya kaya bhavathi; for whom, vid, vith means jni; brahmavtt; brahmavid
ityartha.
Whereas jna is utterly futile; jna is powerful with regard to the other two karms. So
he says prk sacit gmina. So if there is a game between jna and prrabdha who will
win the challenge. Prrabdha will win. But if there is a game between jna and sacitm,
jna will win; if there is game between jna and gmi, jna will win; but when it is
between jna and prrabdha, prrabdha alone will win; when it is strong.
Therefore he says; prk sacita gminm; whereas with regard to sacita karms, which are
accumulated in the prk; in the past; in the past means, not only in this janma, but in the past
janms also. And also gminm; with regard to gami also; vilaya; total destruction will
take place; jna will be victorious. And therefore jna will destroy, burn down. Because
this is comparable to what; hutanna; hutanna means agni; that which consumes
oblations; hutam means oblations or offerings; aana; receiver, consumer; therefore who
receives offerings; agni alone in the yga; and here what is the fire; samyak jna. Because
of the fire of clear knowledge, sacita karma and gami karma will be burned down. But
prrabdha you cannot win at all. And therefore jni never gets total freedom from karma.
This is the consolidated discussion, from the standpoint of ahakra.
Now from the third line onwards, akarcrya is changing the topic. Suppose you look at
jni from tma angle. Similarly suppose I have done sufficient nidhidhysanam; to disown
my ahakras and own up my tma svarpam. Instead of going on refining ahakra, which
is endless and almost impossible, if I have put forth effort in a different direction, what is that
direction, man buddhya ahakra cittni nha, and I claim aha brahmsmi. So jni as
Brahman is absolutely free from, not only sacita, not only gmi, even the question of
prrabdha does not come at all. Because prrabdha is karma phalam, karma phalam
belongs to karta, tma is aakart; how can aakart tma ever have sacita, gami, prrabdha.
Therefore those jnis who claim aha brahmsmi, they say I am absolutely free. Even when
the society says, jni is suffering sickness, jni is suffering from diseases etc. the jni says I
do not have any diseases, because I am not the diseased body; I am not the sick ahakra, I
am the ever free ski.
That is the discussion from the third line, which we will see in the next class.
Hari Om.
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139. Verses 453 to 457

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||||
prrabdha balavattara khalu vid bhgna tasya kaya
samyagjnahutanna vilaya prksacitgminm |
brahmtmaikyamavkya tanmayatay y sarvad sasthit
t tattritaya nahi kvacidapi brahmaiva t nirguam ||453||
While talking of jna phalam as a part of this topic, akarcrya is dealing with the topic
of prrabdha; whether jni has prrabdha or not. This topic began from verse No. 445
and it will go up to 458. 445 to 458. And akarcrya is going to answer that jni has
prrabdha is also correct; jni does not have prrabdha is also correct; which means
there are two answers; and there are two answers depending on how you look at a jni. For
that we should remember the previous teaching, in which we saw that every individual is a
mixture of the ski aa, the pure consciousness and the ahakra aa, which is the
mind plus reflected consciousness, the sentient mind. A sentient mind is called ahakra and
the pure consciousness which lends sentiency to the mind, that is called ski.
And this ski and ahakra are inseparably mixed together and therefore every individual is
a mixture of both of them. So no transaction can be done by the pure ahakra nor can any
transaction be done by pure ski. First of all pure ahakra cannot be there; because
ahakra has reflected consciousness and the reflection cannot come unless there is ski,
the original. Therefore ahakra cannot exist even without the ski. Therefore pure ski
alone cannot do any transaction, because pure consciousness is free from all forms of
changes. Therefore what is the meaning of I. Whenever I use the word-I, you should
remember it is a mixture of the ahakra amsa; amsa means part, and the ski part put
together. Whether one is ajni or whether one is jni, one is a mixture of both; the only
difference is an ajni does not know this fact; jni is able to know this fact. And when I say
jni knows this fact, there also who knows. Ski or ahakra; answer is again the mixture
alone knows; the mixture was ignorant in the ajni, and the mixture alone gains the
knowledge later.
So therefore I have got ahakra amsa and ski amsa; and what is the most important
point to be remembered is: vdnta repeatedly points out that the ahakra amsa is mithya,
1679
it has got only an empirical reality; a vyavyahaarika satta; and when a jni dies; again jni
dies from the standpoint of the mixture; the ahakra part will merge or disappear.
Therefore the ahakra part is anityam; in vidha mukthi ahakra will disappear. So
ahakra is mithya or vyavahrika sathyam, whereas I-the-ski is the pramrtikam sathya
aa and therefore eternal liberation belongs to ahakra or ski. Eternal liberation can
never belong to ahakra because, ahakra itself will disappear for a vidha muktha.
Therefore nithya mka when you talk about, it is only from the standpoint of ski.
Now having understood these two aspects, after gaining jna, I talk about liberation. And
when I talk about liberation, it can be from the standpoint of ahakraa amsa or from the
standpoint of ski amsa.
If we are going to talk about liberation from ahakra amsa, we should remember ahakra
can never get absolute liberation. Ahakra can never get absolute liberation. Ahakra can
refine itself. It becomes stronger and stronger. It can be more and more clearly enlightened
and it can improve its response to the life situations; and this improvement is a gradual one
and it can never be absolute. Because ahakra means mind is involved, mind means
vsans are involved; mind means several subconscious problems are involved; and
ahakra means prva janma karma is also involved.
Since ahakra is a akart, ahakra will have the karma phalam and even by knowledge
ahakra can remove sacita karma, ahakra can avoid gmi karma; but ahakra has
no way of escaping from prrabdha karma. And therefore liberation is not absolute; from
ahakra angle. If you ask a person whether he is jvan muktha or not, it is a relative answer.
As I said in the last class, if he has reduced anger 10% or 50%, he is muktha from the
standpoint of 50% anger; and he is not muktha from the standpoint of the other 50%. And
even if he has avoided 90%, he is 90% muktha but 10% problem is there. And one person
may be able to tackle anger; but he might not be able to tackle depression. Depression
belongs to ski or ahakra. Again ahakra. And for another person it may be a problem
of inferiority complex and each one will be able to transform only in different rate for them.
For one it is tortuously slow; for some others it is fast. And therefore absolute purity from the
standpoint of ahakra does not exist. Absolute refinement does not exist. Absolute
freedom from problem does not exist. And therefore ahakra's liberation is relative; not
absolute.
1680
Therefore from ahakra angle, our aim can be only improving as much as possible. And
there is no limit to that improvement and you can go on refining; until death you can
improve. Like cleaning a place. You can go on washing and you say it is clean, and if you look
at with microscope there will be some dirt; 100% pure gold does no exist. They write 99.99%.
Similarly 100 free ahakra does not exist. Even the greatest jni in the world, if you look at
from the ahakra angle, there will be problems at different levels or degrees. May be it is
1% for him and for me it is 60%; but 1% problem does exist.
And therefore akarcrya says prrabdha is there for jni from ahakra angle and
therefore even though he reduces reaction, he cannot totally avoid reactions like sorrow or
anger or some conflict, etc. will be there.
On the other hand, if you look at yourselves form ski angle, for which alone vdnta is
struggling, ahakra improvement is not the aim of vdnta because, it is like improving the
physical body; you can improve and improve and improve, but you cannot go beyond a limit.
Therefore ahakra improvement is only an incidental benefit visualised by stra, but the
ultimate benefit stra aims is to understand I am not ahakra. Dropping the obsession
with ahakra.
Let there be a detached effort, in the improvement of ahakra, but may you not get
obsessed with the ahakra, which will be again you are identified with ahakra part. And
those people, who have learned to detach themselves from ahakra, they will say, I do not
have sacita, gmi and I do not have prrabdha also. So thus up to the second line of 453,
ahakra drya mka was talked about; and from the third level; ski dry is going to be
talked about and ahakra dry what is the answer; jni has prrabdha, whereas now
look at the third line.
Brahmtmaikyamavkya tanmayatay y sarvad sasthit. So there are some people who

have refined ahakra to a great extent but who know that ahakra cannot be absolutely
refined, because the ahakra's refinement is not totally under my control. I have got only a
contributory role; but it depends upon so many factors; lot of psychology is involved; lot of
unconscious is involved; and lot of prva janma vsans are involved. Therefore you cannot
refine beyond a limit; and therefore what do they do. They turn their attention to Brahma
tma aikya apkya.
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So they dwell on the vdantik teaching of I the ski, which is free from all the karms. So
brahma tma aikyam; tma means ski; caitanya, brahma means sat, the jagat adhinam,
I-the ski caitanya, am the jagat adhinam Brahma, iti avkya tanmayatay sasthit.
So predominantly they invoke the ski part only. They are not over obsessed with ahakra
part, not that they neglect ahakra but they do enjoy refining ahakra like keeping a fit
body; jni does not mean you should ignore your health; you can always do our best to
keep the body healthy; but we should remember whatever we do; the body has got its own
problems. And it is not only determined by my effort; it is also determined by prrabdha. You
may call it genetics. How much can you refine. Therefore keep your body, but do not be
obsessed.
Similarly, enjoy improvement of ahakra, but do not be obsessed with ahakra. If you
want to be obsessed with something, it should be what: ski must be the one which is the
real-I; therefore tanmayatay; tanmayatay means what; they are absorbed in that. they
would like to predominantly dwell upon ski; so tanmayatay, y sarvad sasthit; there
are some people who are able to spend more time on ski.
And even for that prrabdha, you must allow. There are some people who have lot of
vyavahrs; there are some people who have got little vyavahrs; even sramas you cannot
say; there are grhastharams who have more vyavahrs and who have less. And among
sanysis also there are; those who have more vyavahrs and those who have less. Therefore
even prrabdha is going to decide the availability of time.
So thus there are some people who are able to remain or abide in the ski all the time;
t; for those people, I will call them ski pradhna people; ski oriented people; ski
focussing people; and for them t tattritaya kvacidapi nahi; tattritaya means what;
the three fold karms; sacita, gmi; prrabdha; all the three karms kvacidapi nsti; it is not
there at any time. They did not have in the past also. In fact we say jni has removed sacita
karma; whereas this jni says where is the question of removing sacita karma; I never had
sacita karma to remove and there is no question of avoiding gmi karma, because if I am a
akart, gami is going to come and therefore he does not talk about the removal of karma at
all. To talk about removal of karma is to accept that I have karma. And to accept that I have
karma is that I am a akart. And to accept I am a kartis to be identified with ahakra. For
ski it is a joke; he does not bother about that. t tattritaya nahi kvacidapi; at any
time. Then who are they. t nirguam brahmaiva. They are none other than nirguam
brahma.
1682
Continuing
-
|

||||
updhitdtmyavihnakvala-
brahmtmanaivtmani tihat mun |
prrabdhasadbhvakath na yukt
svapnrthasabandakathva jgrata ||454||
So while describing such a jni, ski pradhna jni, akarcrya uses the word: mun.
That the word muni refers to sanysi. And by the word sanysi, akarcrya means that
person for whom vyavahr are minimum. Because many vyavahrs, vyavahrs means
what; transactions or relationship-based. So each relationship bring in the responsibility and
duties, and therefore the more the number of relationship, the more the transactions are and
not only relationship with the people, but relationship with the object also; possessions also;
and each possession also invoke the relevant corresponding vyavahr, transactions.
And when vyavahr pradhna is life, ski is dominant or ahakra is dominant: more the
vyavahr, the more will be the domination of ahakra. In fact I do not have even time to
think of ski. If I sit, I will doze off; because so much activity I am tired.
Therefore for vyavahr pradhna people, ahakra pradhna will be dominant; and
therefore for them mka should be defined as what: improvement of ahakra; learn how
to react; avoid reactions towards the people; refinement of ahakra becomes more
important for those who are transaction-oriented people. And therefore I will say do more
nidhidyaanam, so that the rga-dva-kma-krdha will not afflict you and even if there is
failure you would not be upset; even when somebody insults you, you will not get upset. So I
have to talk about what: ahakra refinement for transaction oriented people.
Therefore mka definition also will vary, whereas mun; who has done sarva dharmn
parityajya; who does not have any transaction.

|

||||
sura madira taru mla nivsa
ayy bhtala majina vsa |
1683
sarva parigraha bhga tyga

kasya sukha na karti virga ||18||
He does not own place. If one place you own, that connected activities will come. Licence etc.
this, that, he stays somewhere and lives somewhere. And he does not have a kitchen; kitchen
means you have to plan so many things. So whenever hungry he asks for food from some.
Bhavathi Bhikm dhi; and happy with whatever he gets. And he does not have institutions
and all those things, and he can do what: between lunch and dinner; between breakfast and
lunch; he is owning up the ski.
And therefore mun; vyavhara rahitatya. For him alone, what is talked about; brahmana
tihata. The one who spends more time invoking the ski svarpam. The one who has
more time for vdnta. And where tmani; in his quiet mind, relaxed mind, withdrawn mind;
tmani antakara tihata; or svarup tihata. And what type of tma; updhi tdtmya
vihna; an tma or ski which is not at all connected with the body mind complex, which has
no sabanda. You cannot say I want to take care of my body, because when you use the
body, it refers to relationships. And ski can never say it is my body because ski is like
space; it is not related to anybody. In fact if it is to be related either it should be related to all
bodies, because ski is all-pervading. So which is my body; if I am the ski, either all bodies
are my body; or no body is mine. How can I claim one body as mine. Only ahakra can
claim a particular body as mine; but ski can never say a particular body as my body. And
therefore updhi tdtmya means sabhanda; vihna; without that; kvala brahma, kvala
means what: pure consciousness; pure Brahman I am.
So in this fact, a jni dwells upon and for such a jni, prrabdha sadbhva kath na yukt;
it is not at all logical to talk about prrabdha karma for ski pradhna jni. For an
ahakra pradhna jni, vyavhra pradhna jni, prdhabha plays a very important role,
because his transactions also will become successful or not depending on prrabdha. All this
his transactions, even though he is a jni, there is no guarantee that his transactions would
be successful. When he tries to build an ram, it may come or it may not come. Just because
he is a jni, it need not be successful; it can fail also. And therefore prrabdha plays an
important role for an ahakra pradhna jni.
So for ski pradhna jni, prrabdha sadbhva kath; so the idea of the existence;
sadbhva means existence. So the concepts or the idea or the existence of prrabdha is not
at all logical.
1684
Like what; it is like what: svapnrtha sabanda katha iva jgrata. When you talk of
prrabdha for a ski pradhna jni, how does he look at that. It is like a person who has
woken from dream; and you talk to him about his dream relationship; he had a dream son;
and who was giving problems and he went to some upsaka, in the dream, and he said you
should visit some temple in Tanjavur, dream Tanjavur; for seven weeks; and you have to light
up or something for the improvement of the son.
And then had done thrice and he woke up; and then you ask him to continue; he says: Svmi,
I do not have wife at all; where is the question of my child. You only say three times you
have gone to Tanjavur; now complete that prarthana, if you say what will he do; he will only
smile! Similarly, if to a ski pradhna jni you talk about family problems social problems
and all these communal problems, for him all the so-called problems are joke and joke alone
and therefore svapnartha sabanda katha.
So it is like the idea of relationship with a dream object or person; arthaha means object; or a
person; or the dream house, the vstu person came; vstu is now the in-thing; so in the
dream house the vstu person came and said the kitchen should be not there; convert bed
room into kitchen and kitchen into bedroom; and all the construction work started and it is
all a mess because one day they came and for the next fortnight they did not come; and he
was quarrelling with that person Engineer while the house was being changed he woke up.
And if you want continue with another Engineer, you would only laugh at vaasthu or house,
or kitchen or engineer, etc.; whole thing is joke for him. So never talk about social problems
and communal problems and family problems to a ski pradhna jni. Therefore
svarpnrtha sabanda katha iva. jgrata; for which person; not for a person who is
continuing in dream. For him it is important. He has to continue the vstu. For this person
jgratah who has woken up, for him, they are all irrelevant.

|

||||
na hi prabuddha pratibhsadh
dhpayginyapi ca prapac |
kartyahant mamatnidant
kintu svaya tihati jgara ||455||
1685
So he explains the example. So imagine a person who had suffered a lot and who has been
suffering a lot in dream and in the middle of suffering, which was the physical suffering
experienced in the dream body, and he woke up while the treatment was going on; only
partial treatment was over; and he got up. How will he relate to the sick dream body. Exactly
like that will be the treatment of ski pradhna; you have to remember that; ski pradhna
jni.
Even after jna, you want to give importance to ahakra, then you will have to continue
the dream treatment, everything. Therefore it all depends upon what is prominent in your
life. Therefore he says: prabuddha an awakened up person; a woken up person;
pratibhsadh ahant na karty. So pratibhsadh; then you have to go to the third lane,
karty ahant, then you have to take the na from the first line; pratibhsadh ahant na
karty; he does not identify with the dream body appearance.
During the dream body was very important. The sickness of the body was very serious. And
the treatment was equally important. We do not say it is unreal; it is very very real when you
look from the dream standpoint. Similarly, this body is important or not; it is very very
important from ahakra angle.
From ski angle, ahant na karty; he does not identify and he does not care even if the
body dies. He does not bother about the death of the body because mithya arra.
And there is no ahakra in the body and there is no mamakra in the objects of the dream
world. So upaygi ni prapaja means what; the world around; the house, the relations, the
vehicles, the phone, the car; all those things; which one, dream ones, dream car, dream
house, which was useful for the dream body and you will own up the dream car as long as
you are in dream; when you wake up in the dream car, you do not have mamakra. So dream
arr ahakra nsti; dream car_ee, dream vsan mamakra nsti.
So prapaca here means possessions. And what type of possessions. Dha upaygi ni; which
are very useful for the body. I possess various things for what purpose. To protect the body;
We want to own a house for the sake of body; ski has to be protected by what: ski has to
be protected by what: you cannot have a house for a ski; ski cannot be housed anywhere
and therefore dhpaygini; all those things which are useful for the body, he does not
identify with; so therefore mamatm na karty. So dhpayginy api ca prapac; So dh
ahant na karty; prapac mamatm na karty.
1686
And all other objects; what will be my attitude; nidant; nidant means what: when I talk
about this body, I claim as I. When I talk about this clip, I say this is my clip. But when I talk
about this tape-recorder, I do not say I; I do not have the problem, I do not even say my
tape-recorder; I say this tape-recorder. Thus there are three forms of expressions; aha,
mama, and idam.
And all the three are absent for a ski pradhna jni. So ahantaam na karoti; mamat na
karty; nidant na karty. And why there is no idam; this is not there. Because for him
everything is Brahma, Brahmrpaam, Brahmahvi; Brahmgnau, Brhmaahutam; so where
is the question of anything other than Brahma. Kinthu, on the other hand, what does he do;
svaya jgara tihati; he remains in the waking state only.
This is the explanation of the example. Therefore this slka is talking about a man who has
woken up from dream; a man who has woken up from dream is being talked about and
therefore he does not even talk about the dream as I, mine or even this, because busy
dealing with this world; therefore he does not even think of the dream world. Similarly for a
jni, this world is as good as a dream world. Svaya tihati jgara.
Continuing

|

||||
na tasya mithyrthaamarthancch
na sagrahastajjagat:'pi dra |
tatrnuvrttiryadi cnmrrth
na nidray mukta ityat dhruvam ||456||
So continuation of the example. We are not talking about a jni here. we are giving the
example of a person who has woken up from dream. Any ordinary person after waking up
from dream what will his attitude towards the dream objects.
Of course when I give the dream example, you should be very careful. In the case of the
dream, when I wake up the dream will disappear from my experience, whereas in the case of
spiritual awakening, my attitude towards the world will be exactly like the attitude towards
the dream; but there is a very big difference; this world will not disappear. Therefore you
should not argue; because an example is always given only for a particular aspect; you
1687
should never extend the example. Here the dream example is only to show that it becomes
mithya on waking up. But there is a difference; there on waking up, svapna disappears; here
on waking up, the perception of the world continues; but the reality is sucked out.
And if at all you want another example, it should the example of the rising sun. So before
knowledge, I saw the Sun is rising; and I thought the sun is rising; after knowledge, I know
the Sun does not rise; the earth alone is going around; but even after I know this, the
experience will be what: the sun rising. But I know that sun rise is a myth or a false thing.
Similarly, I know that this world is mithya; but the experience of the world will continue. That
difference you should remember.
So tasya; the one who has woken up from dream, mithyrtha samarthana icch na; he does
not want to validate the existence of the dream object. Validate or prove. After waking up, he
does not want to prove the existence of dream object, because he knows that the dream
objects do not exist; they were nothing but some mental disturbances or thoughts only. In
fact, he does not vehemently argue regarding the existence. So mithyrtha means
svapnrtha; artha means object; samarthanam means proving the existence. Icch nsti; and
if somebody is strongly saying that here is an elephant, he is continuing to say: I know that
elephant is an imagination and there is no elephant here; he repeatedly argues; what do you
do; you will tell once or twice and if he still continues to argue, you will withdraw from
argument and you will admit that person in a mental hospital. In fact, if you continue to
argue with that person, it means you also have problem.
Similarly, a jni does not vehemently argue. In fact, one of the sign of enlightenment is
what: reduction of arguments. If you are ahakra-pradhna person; world is real; nothing
to argue. If you are ahakra pradhna world is real, because from ahakra angle, world is
real.
From ski-pradhna the world is as good as non-existent. If I am talking from ski angle,
and you are talking from ahakra angle, it is like argument between two deaf people.
Therefore there is nothing to argue; we never argue, mithyrtha amarthana icch nsti.
And therefore only na sagraha; he does not want to acquire more or the dream object. He
was busy earning money; and buying real estate; he has to repeatedly say real real real
estate, because it is doubtful, whether it is real estate or unreal one; therefore he has to
accumulate things; because from ahakra angle, accumulation is required, because
1688
ahakra is ever insecure. And therefore he has to acquire; whereas from ski angle, no
security is required; and therefore na sangra; sagrahaa means what acquiring, amassing;
na sagraha.
tajjagat:'pi; jagat means the worldly possessions; he does not want to get also. Neither he
wants to get things, nor does he want to get rid of things; if there is dream gold, he does not
want to acquire that after waking up; if there is a dream-snake, he does not want to drive it
away also. After waking up, he does not go and beat it with a stick. Suppose he keeps a stick
and he wants to drive the dream snake, he does not do that. jagat:'pi dra. And suppose
he still continues to do that; serious pravrtti and serious nivrtti continues, he has not
understood vdnta.
That is what he is saying: tatra mrrth anuvrttiyadi. And if a person continues to seriously
react to the worldly events; so mrrth means what; svapnrth, dream rth, with regard to
the dream events; even after waking up, he continues to react. Then what does it means; na
nidray muktha; it only means that he has not woken up completely from the sleep,
because if he is still sees the dream suffering; still he sees the dream enemy and he still sees
the dream thief; he wants to ring up the police also; it only means that he has not woken up.
The stronger the reaction, more confirmed is the sasra or dream. So tatra anuvrtti; tatra
means in strong pravrtti and nivrtti. There is anuvrtti; na nidray muktha; he has not woken
up; iti dhruvam yat; this is definitely proved.
Strong rga-dva is an indication of attaching reality to the world. Strong rga-dva is the
indication of attaching reality to the world and reality to the world is directly proportional to
my identification with ahakra, because from ahakra angle, world is real. Let it be very
clear. From ahakra angle, world is real. World is unreal only from ski angle.
continuing

|

||||
tadvatpar brahmai vartamna
sadtman tihati nnyadkat |
smrtiryath svapnavilkitrth
tath vida pranamcandau ||457||
1689
So whereas when you look at the ski pradhna jni; so this is the explanation of the jni,
the previous two verses were not the explanation of a jni; he is only clarifying the example
of a person who has woken up from dream; an ordinary person who has woken up from
dream. Here we are talking about a ski pradhna jni, who has woken up from the dream
of ignorance. So for him pare Brahmani varthamna, for whom ski is in the focus, pare
Brahmani, for ski, which is none other than parambrahma, he has woken up to that.
And sadtmana tihati; and who always remains, who always looks at himself as the ski
only; sadtmana, as the real tma; satcidnanda tmana tihati; not that ahakra is not
invoked; but that is that does not play a prominent role.
We also have so many roles to play. But you will find all the roles do not occupy your mind.
There are only certain roles, which occupy your mind. Whether as a parent; whether the
children are not alright; as a spouse you are worried if a spouse is not alright; therefore a
particular role alone bothers; other roles you play, but it does not become a burden. Similarly
for a jni, all roles are played but no particular role occupies the mind. So every role is a
fleeting or an impermanent thing; When it is necessary, it is invoked, when it is not necessary,
it is not invoked.
And therefore sadtmana tihati; anyat na at; he does not see anything else. And again
like what: the example of dream only. Several things I have experienced in dream; but they
do not occupy my mind, which means they do not produce rga and strong dva. In fact,
rga-dva is the ideal indication or clue to find out whether I am ahakra-pradhna or
ski pradhna.
Therefore he says, svapna vilkita arth yath smrtir. Just as a person remembers an object
seen in dream; without strong rga or dva; with an audsnya bhva; that attitude is called
audsnyam; neutrality; in the same way, tath vida, vida means for a jni also; prana
mcandau smrtihi; he also recollects or remembers his activity but not with strong rga or
dva; but with a neutrality. There is neither elation nor depression; pranam means what
eating, mcanam means evacuating; which are the regular activities of life; these two
represent all other activities; inevitable activities, he does them. Do you remember brushing
the teeth; do you recollect, strongly have rga or dva. No; not that you do not do it; you
do it; but neither there is rga or dva. So everything is like that. For whom, ski pradhna
jni. Whereas if you are ahakra pradhna jni; then the mka description will be quiet
different.
1690
Hari Om.
1691
140. Verses 458 to 461

|

||||
tadvatpar brahmai vartamna
sadtman tihati nnyadkat |
smrtiryath svapnavilkitrth
tath vida pranamcandau ||457||
akarcrya has been discussing the topic of jna phalam, viz., jvan mukti from verse
No.418 onwards; which topic will go up to 471. And while discussing jvan mukthi, taking the
topic of prrabdha with regard to a jvan muktha jni, because the scriptures have clearly
said, jna destroys all the karms. Jnagni sarvakarmi bhasmast kurut tath. The fire
of knoweldge destroys all the karms it is said. So the question is: what do you mean by all
the karms. Does it mean all the three karms; sacita, prrabdha and gmi or does it
mean only two karms; i.e., sacita and gmi and prrabdha continues. So this topic
whether jni destroys all the karms or whether jni destroys only two karms leaving
prrabdha undestroyed is the question. In short whether jni has prrabdha has not, for
which akarcrya gives the answer from 445 to 463. Such an elaborate discussion is not
found elsewhere, whether jni has prrabdha or not, discussed in 19 verses by
akarcrya.
And the akarcrya's answer in both statements are correct. Jni has prrabdha, that
also is correct; jni does not have prrabdha, that is also correct; it all depends upon the
definition of the jni that you give.
And jni can be looked as an enlightened ahakra. When you look at jni as an
enlightened ahakra, he becomes ahakra pradhna jni. And what do I mean by
ahakra, you should never forget the definition of ahakra. The mind with reflected
consciousness is called ahakra. Cidbhsa sahita antakraam is called ahakra. So jni
is look at as ahakra, for whom mind is an integral part. So this ahakra pradhna jni.
And another way of looking at jni is: jni never identifies with ahakra, because he says
I am stla skma kraa arrt vyathiriktha and therefore body does not belong to me,
mind does not belong to me, even cidbhs does not belong to me; I am the chit
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consciousness, which is called ski; therefore jni can be defined as ski also. So when
you look at jni as ski, he is a ski-pradhna jni.
Therefore, whether I am ahakra pradhna jni, highlighting my ahakra aspect, or I am

a ski pradhna jni, highlighting my what aspect, the ski aspect is the question. If I am
going to look me as an enlightened ahakra, then we should accept that ahakra has
prrabdha karma. And because of the prrabdha karma ahakra continues to be
associated with the physical body and because of the prrabdha karma, ahakra has to
interact with the world and because of prrabdha karma, even the enlightened ahakra
faces favourable and unfavourable situations, enlightened ahakra faces diseases, because
ahakra is associated with the mind, through the mind ahakra is associated with the
body; therefore ahakra has diseases also; that is also how the jni also as ahakra they
have to go through diseases and other problems.
And therefore that ahakra has to respond to the situations and the responses also varies
as the jna gets more and more assimilated, the reactions become gradually lesser and
lesser. But however reduced the reactions will be, ahakra can never be totally free from
negative reactions; anger can; be reduced and managed, cannot be totally wiped out. From
ahakra angle, similarly can be reduced and managed, cannot be wiped out.
And therefore ahakra pradhna jni has prrabdha, has problems and he learns to
manage the problems. And that ahakra will merge into Brahman at the time of vidha
mukthi and thereafter alone ahakra is free from problems, because in vidha mukthi
alone, ahakra is totally wiped out; and therefore no punarjanma, therefore there is no
interaction; and therefore no sorrow; janma, mrtyu, jar, vydhi.
And this freedom from problems will be only a gradual reduction; ahakra cannot become
suddenly free from all reactions; ahakra gradually reduces the negative reactions and the
reduction takes place, never it reaches to zero. This is the biography of ahakra pradhna
jni. But when you look at the very same jni as ski pradhna jni, he never talks about
prrabdha karma because prrabdha karma is for a akart. And I, the ski am nithya aakart,
and where is the question of prrabdha karma for me. And therefore I do not have an
association with the physical body also; body can be associated only with ahakra, body
can never be associated with ski. Just as ka cannot have connection to anything in the
creation; similarly I the space-like consciousness, am not associated with any body; therefore
where is the question of I having a body and I having another body.
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Therefore karma I do not have, arra sabhanda I do not have, therefore interactions with
the world also, I do not have; and in my presence body mind interacts with the world; I the
ski do not interact with anyone.
When I do not have interaction, where is the question of positive reaction or negative
reaction. So there is no question of na puyam, na ppam, na saukyam, na dukha, and
name dva rgau, name lbha mhau; there is no question of reducing the vipartha
bhvana also, because even the vipartha bhvana belongs to the mind, why should I bother
about vipartha bhvana. Therefore there is no question of negative reactions; there is no
question of handling negative reactions; there is no question of even removing sorrow from
me; because tma does not have sorrow at all for removal.
And therefore for ski-pradhna jni, liberation is instantaneous. For ahakra pradhna
jni, liberation is a gradual process, and it can be absolute. For ahakra pradhna jni,
liberation is a gradual and relative, never absolute liberation. For ski pradhna jni,
liberation is instantaneous and also absolute. So therefore akarcrya talked about the
liberation of the ahakra pradhna jni, up to the second line of verse 453. You can
choose anyone. You can be a ahakra- pradhna jni, but be clear about your goal; it is
what: relative and gradual liberation alone, but you would never be absolutely free from
problems. but if you are ski pradhana jni, you can say I am absolutely free; in fact, it is
not 'I am absolutely free'; in fact, 'I was, I am and I ever will be absolutely free'.
And that instantaneous and absolute liberation of ski-pradhna jni was discussed from
the third line of verse 453; and that topic is continuing. And how does ski pradhna jni
look at his problems. The problem of anger, the problem of various situations, family
situations, social situations. akarcrya said that he looks at all those problems, exactly as
a person looks at the dream world after waking up.
Just as a waker looks at the dream world, a ski pradhna jni looks at the waking world
also; and since all the problems are like dream; he does not feel like even solving the
problem. Attempting to solve the problem is taking the problem as reality. And taking the
problem as reality is I have not woken up. Imagine I continue to take the medicine for the
dream diabetes after waking up. I have woken up; I know that there is no diabetes, but I
would like to continue the medicine for safety. That means what: he has not completely
woken up. And therefore ski-pradhna jni does not attempt to solve any problem;
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including the problem of vipartha bhvana because, even vipartha bhvana is mithya
vsana belonging to mithya antakraam, satya tma does not have vsanas also.
Therefore he said svapna vilkita arth; verse 457, which I completed in the last class. Svapna
vilkita arth yath smrtir; just as a waker remembers the dream; and what is his attitude
towards dream problem; the same is the attitude of a ski pradhna jni, with regard to
family, society and all those problems. They are jokes for him; he can never take them very
seriously.
Continuing
|
||||
karma nirmit dha prrabdha tasya kalpyatm |
nndrtman yukta naivtm karmanirmita ||458||
So in the previous verses akarcrya said that ski pradhna jni never owns up
prrabdha, because always claims I am ski the tma; which is aakart; therefore there is
no question of exhausting the prrabdha at all. The very idea of exhaustion of prrabdha
is accepting prradbha. Acceptance of prrabdha is accepting karma phalam. Accepting
karma phalam is accepting kartrtvam, I am karta; to accept I am karta is to have strong
identification with body mind complex.
And since jni has removed that foundation of kartrtvam itself, there is no question of
prrabdha exhaustion. Therefore ski pradhna jni says prrabdha does not belong to
me.
And naturally the question will come, if prrabdha does not belong to you, the ski
pradhna jni, then prrabdha belongs to whom is the next question, for which
akarcrya is going to give two answers.
One is a relative answer and the other is the ultimate answer. The relative answer is
prrabdha does not belong to me, the ski, but prrabdha belongs to the body, or the
body-mind-complex, the antma.
Let us put in simple language; prrabdha belongs to antma. Prrabdha does not belong
to me; the tma, statement No.1.
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Prrabdha belongs to antma is the next statement.
And since I am not identified with antma; I do not claim myself as antma, I am not
bothered about that; just as there is a problem in Kenya; how do you look at it; you read the
newspapers and then you are absolutely jvan muktha, because no abhmna at all. You do
not even know where exactly that country is. Similarly, just as there are so many antmas of
which you are not at all bothered, this is another antma floating for sometime and it is
going to disappear. If I have to worry for antma, I have to worry for all the antms in the
world and and if I do not bother about antma, I should not bother about this antma also.
So this is answer No.1; prrabdha belongs to antma.
Then what is the ultimate answer. The ultimate answer is: prrabdha does not belong to
anyone; because there is no such thing called antma itself. When the antma itself is
dismissed as mithya, where is the question of any attribute belonging to antma. When the
very noun itself is dismissed, where is the question of an adjective belonging to noun.
Prrabdha is adjective, the property and what is the noun; the antma is the noun. After
dismissing the noun, how can you accept the adjective and therefore for a jni the very
existence of prrabdha is ridiculous.
And therefore what is the final answer. Prrabdha is also as mithya as antma is.
Prrabdha is also as mithya as antma is and therefore just as antma cannot be counted;
similarly prrabdha also cannot be counted and seriously thinking of prrabdha again
indicates non-assimilation of vdnta. Because I am more focussed on mithya and to the
extent I am focused on mithya, the satyam goes out of focus. Like taking a picture. Find that
there is beautiful mountain in the background; and in front your friend is standing. If you are
focusing on the friend, the background mountains, snow-capped mountains goes. If you
focus on the mountains, person in front goes out of focus. You can only focus one thing at a
time.
Therefore whether you want to focus on your ahakra aspect as a jni or whether you
want to focus ski aspect as a jni, it is for you to decide. And depending on that, your
jvan mukthi also; your approach to jvan mukthi and your self-assessment, everything will
vary according to your focus.
And therefore akarcrya gives the first answer; Prrabdha belongs to dha.
Prrabdha tasya kalpyatm; may you attribute prrabdha to the antma; body. When I say
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body; stla skma arra; both of them I am including, prrabdha kalpyatm; may you
attribute. May you connect.
And why prradbha should be attributed to the body, because karma nirvidha dha,
because body is a body of karma. Karma means karma phalam, remember. So the word
karma can stand for action also; it can stand for karma phalam, which is known as puyam
and ppam. So body is made up of karma phalam, which is puyam and ppam.
Then a doubt may come, how do you say: body is born out of karma? We have seen in Tatva
bdha that body is made out of paja bhtas. Pajaekrita pajamah bhtihi kritam. So
tell me whether body is born of karma or paja bht. Here you say body is born out of
karma. Tatva Body you say body is born of five elements; tell me which is right. which is
right; both are right. Body is made out of both paja bhootas as well as karms. Paja
bhootas are called smnya kraam; which is the general raw material; which is used for the
creation of all the body.
Then what is the role of karma. Then karma is said to be via kraam; this via kraam
determines what type of body it should be. Whether it should be plant body; whether it
should be animal body; whether it should be human body; among humans also male body
or female body. The type of body is determined by what; karma.
And that is why in Tatva Bdha itself he said: Pajkrita pajamah bhtai kritam satkarma
janyam. So one is samnya kraam and another is called via kraam. akarcrya is
here emphasising the via kraam, which has determined the nature of the body. So this
body is born out of puya ppa karma. And therefore prrabdha belongs to this body
only.
Not only the birth of the body is influenced by karma; during the course of life, what all
experiences I have to go through, that is also influenced by karma.
And what is the longevity of the body that is also influenced by karma. Here also you should
very careful. I do not say the type of experiences are determined by karma; I do not say. If
you say the entire life is determined by karma, that is prrabdha karma, that means what: I
do not have any freewill at all; everything is pre-determined, old-age is pre-determined,
sickness is pre-determined; death is pre-determined; I will become fatalistic; prrabdha
karma has an influence over my life; but by using my freewill I can deflect the prrabdha or
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reduce the impact of the prrabdha, that is true. But prrabdha karma has got a role to play.
With regard to what? With regard to the biography of the body.
But prrabdha karma can never influence another thing; what is that? prrabdha can
influence the body; but prrabdha karma cannot touch the tma, the caitanya and
therefore prrabdha belongs to the body alone. So prrabdha dhasya kalpyathm.
tmana andh na yuktam. We have to supply the word prrabdha. Prrabdha
andh tmana na yuktam; prrabdha can never belong to the tma; which is birthless;
so janma rahitasya tmana prrabdha naiva yuktam.
In fact, the type of prrabdha that you are going to have is indicated by your time of birth.
The type of prrabdha that you are going to have is indicated by the time of birth; and that
is why based on the time of birth, they chart your horoscope. So this naktram; this ri, time
and all those things; and therefore horoscope is indicating what: indicating your
prrabdha.
Not God's will. God does not have any interference in my life; my prrabdha is indicated by
the horoscope. Horoscope is indicated by the time of birth; and for tma what time of
horoscope would be there? what type of horoscope; it will be based on the time of birth; and
what is the time of birth of tma?; andhi; therefore when I am tma, how can you talk
about my horoscope and how can you talk about my good time bad time, etc.
So for a ski pradhna jni, horoscope is ridiculous. But for an ahakra pradhna jni
horoscope is very important.
Therefore you want to be ahakra pradhna jni or ski pradhna jni is your choice.
Therefore andh tmana prrabdha naiva yuktham; there is no question of prrabdha?
why? tma naiva karma nirmitha. So tma is never born out of karma.
Continuing
|
||||
aj nitya vata iti brt rutiramghavk |
tadtman tihat:'sya kuta prrabdhakalpan ||459||
So the tma does not have prrabdha, for tma does not have janma is reinforced in this
verse and tma does not have janma, what has jni to do with that, if you ask. Ski
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pradhna jni predominantly looks upon himself as ski. In fact most of the time, he is
never focussed on ahakra pradhna personality; for him even if ahakra pradhna
personality is functioning, there he does not have a strong abhmna, just as you brush your
teeth; not with strong abhmna, these teeth belong to me; and I am brushing the teeth, with
all the focus, you are not going to do; in fact you worry about the family when you are
brushing the teeth.
So just as you do those activities without strong abhmna, and once that brushing the teeth
is over, forget it for good, you are ready for the next and not going to dwell upon that; the
ski pradhna jni does not dwell upon his fatherhood, does not dwell upon the
motherhood; grandparent hood; husband hood; all those things are not; they are not
prominent in his life.
And that is why akarcrya tells, for a ski pradhna jni, sanysa srama will be ideal;
because ahakra roles like father mother etc. are not there. A grhastha has to be ahakara
pradhna jni, because he has to invoke ahakra during vyavahr. And therefore
depending upon srama, we emphasise ski pradhna jna or ahakra pradhna
jna.
That is why akarcrya is always sanysi pradhna. So whenever the pronoun he comes,
akarcrya says he is equal to sanysi. For him this is so because he emphasises ski
pradhna jvanmukthi.
And therefore aj nitya svatha iti ruti brt; ruti tells that I am birthless and therefore
I do not have parents; so where is the question of duty to my parents. And if I do not have
parents, where is the question of wife? And where is the question of duties to the wife; all
these things are meaningless. Therefore aja, nithya, vata iti ruti brt; the
Upaiads, Kathpaniad,

|

||- ||
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So the same verse occurring in Bhagavad Gt also; but here we should take Kathpaniad
only because akarcrya has used the word ruti brt. Therefore it is Kathpaniad.
Aja means what: birthless. Nitya means deathless. svata means eternal; who, I the ski.
Iti ruti brt; and how do you that statement is right; he might not said something to just
pacify me; just like mother tells certain statements which are not true also; just to pacify the
child.
So akarcrya says do not take this as a casual statement of the Upaiads, amghavk,
the ruti which always tells the truth; amghavk means satya; amghavk mean satyavk,
ever valid ruti; reveals my svarpam as ski. And this jni is what type of jni, tadtman
tihat:'sya; this jni is a ski pradhna jni, who is not identified with his ahakra.
In fact, he does not claim that I am a jni because even to claim that I am a jni, I have to
identify with what: my buddhi, because jna belongs to the intellect. And therefore ski
pradhna jni says, I am not a jni also. Then are you a ajni. I am not an ajni also. I am
neither a jni, nor an ajni, I am the illuminator of the mind which has jna, I am the
illuminator of the mind, which has got ajna also. And therefore tadtmana tihata;
tadtmana means what: ski rpa. So that person who always looks upon himself as
ski; kuta prrabdha kalpana. Where is the question of prrabdha at all; Therefore he does
not believe in the exhaustion of prrabdha.
Continuing
|
||||
prrabdha sidhyati tad yad dhtman sthiti |
dhtmabhv naiva prrabdha tyajyatmata ||460||
So on the other hand, the prrabdha is to be very accepted from the standpoint of ahakra
or arra; therefore after jna also, if you look upon yourselves as an enlightened mind,
even after gaining jna, if you are going to look upon yourselves as an enlightened mind,
then you should be bothered about how the mind reacts to situations and how the mind
reacts to the physical conditions of the body. You must be worried about the reactions of the
mind, because you continue to be identified with the mind.
Whereas Ski pradhna jni is not even bothered about reactions of the mind; because
mind itself is mithya. Therefore he says: yatha dehtmana stithi; if you are identified with
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the dha, even after jna, i.e., your ahabhramsmi is verbal, but for all practical
purposes, you are worried about your mental conditions only.
So therefore you are worried about your mind and you are worried about how the mind
reacts to the situations and you are worried about how your mind reacts to the family
conditions and that reaction is right reactions wrong reactions, all these worries why,
because you look upon the mind as yourselves and it is this strong mind abhmna that
makes you judge yourselves from the standpoint of the mind. And therefore as long you do
that; dehtmana yatha stithihi; as long as you are identified with the body-mind-complex,
then prrabdha siddyati. Your mental reacions are determined by your prrabdha also.
That is why as a jni you say I should not worry; I should not worry; I should not worry; but
as even you are worried about that, your mind continues to worry, becuase your worry
cannot be totally eliminated by jna, because a certain amount of worry is caused by
prrabdha influenced worries also there.
And when there is a prrabdha powerful prrabdha influenced worry is there in the mind,
how can jna totally eliminate that because some of the problems are bio-chemical
problems. Many of the things, and the bio-chemistry is determined by what: by birth, that
biochemistry is there. And when that bio-chemical takes place, mood disorder, this disorder
and that disorder happens. And this moodly he says: aha brahmsmi.
So therefore as long as you are identified with your mind, prrabdha also will influence your
reactions. You can challenge your prrabdha only when you are a ski pradhna jni.
Identified with your mind, you can never challenge prrabdha, because when you challenge
prrabdha on certain occasions you can conquer prrabdha; there are certain occasions
prrabdha cannot be conquered is like two tennis players; in one match this person wins;
Agassi wins; in another match Sampras wins; and one match Viswanathan Anand wins; and
another match Gram Nick wins. They say: today is his day. They themselves say in vdantik
language. That means what: his prrabdha was strong. Therefore mind and prrabdha is in
eternal match; and jna will certainly influence the mind and support the mind; but
sometimes prrabdha is so powerful that inspite of jna, the mind goes through
emotional fluctuations.
Therefore as mind, you can never totally conquer prrabdha. So therefore if you want to
totally conquer prrabdha what is the method; claim I am not the mind. Claim I am not the
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mind; let prrabdha fight with the mind and let sometimes mind wins; sometimes prrabdha
wins; but whoever wins; I am the illuminator of the success of the mind, and I am the
illuminator of the failure of the mind sometimes.
And once you have that relaxation, and the glory is what you know; once you are detached
from the mind, mind becomes more successful. That tennis player will be successful more
when he is not too much anxious about success. The more you are anxious about success;
the very anxiety for success becomes an obstacle to success. Freedom from anxiety for
success is one of the influencing factors for success. Similarly a ski pradhna jni often
conquers prrabdha than an ahakra pradhna jni because ski pradhna jni is not
even bothered in the mind's failure sometimes. Let the mind fails in spite of jna. That
Daynanda svmi calls inner space. You should be detached from your mind also; and
accept the mind's failure sometimes.
And therefore dehtmana sthiti yatha bhavati; when you are identified with your mind,
prrabdha is going to affect your mind often. And if you want to conquer prrabdha what
should you do: dehtma bhvaha naiva a. If you want to real conquering of prrabdha, if
you want real victory over prrabdha, do not identify with your mind also.
Therefore dehtmabhva, identification with the body-mind-complex, naiva a, because

you will be anxious with regard to mind's victory over prrabdha.
And it is not going to happen all the time. Sometimes you know that you should not be
depressed; but depression is: sometimes you know that you do not want to be angry; but
anger is. Sometimes these things happen. You can reduce the anger but there are situations
when anger overwhelms.
And now you have got two-fold anger. What is that: I am angry; I am angry with that person
and later I am angry with the mind, which got angry. I am Gt student, Vivkacmai
student, anger should not have come to me, now that it has become double sorrow. One is
anger; and another is anger over the anger or depression over the anger or worry ove the
anger.
And therefore if you are ski pradhna, you say OK this time prrabdha won over the mind;
sabhsh prrabdha, wonderful. So dehtmabhva naiva a. It is never never never desired
by a true seeker.
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And therefore what prrabdha tyajyatm ata and therefore give up your identification
with prrabdha also, by disidentifying with the body. So you can drop prrabdha only
when you drop body mind complex.
Continuing
|
|
||||
arrasypi prrabdhakalpan bhrntirva hi |
adhyastasya kuta sattvamasatyasya kut jani |
ajtasya kut na prrabdhamasata kuta ||461||
So what is the question? Prrabdha belongs to whom. So first statement we made:

prrabdha does not belong to tma and therefore ski pradhna jni who always claims
himself as tma never accepts prrabdha for him; he boldly says I do not have prrabdha.
And if you ask him what about your suffering. Then he will ask what do you mean by 'your
suffering'. You have got temperature now. Temperature is for the tma or body. Temperature
is for the body; because body has got prrabdha. So I the tma does not have the raised
temperature, reduced temperature, therefore prrabdha does not belong to tma is
statement No.1.
Then next he said prrabdha belongs to antma. This is from verse No.458 to 460. Up to
457, he said prrabdha does not belong to tma. 458-460 prrabdha belongs to antma or
he uses the word dha. Now from this verse 461 onwards, akarcrya says prrabdha
is not for antma also. This the height of jna. This is the height of jna. This is for
uttama adhikri.
And why prrabdha does not belong to antma or the body also; so he gets wild that you
are going on talking so long; this is what Gaudapada does in Mnukya karika. The real
vdnta is given there only. Why we say. To say prrabdha belongs to the antma or the
body, you have to accept the existence of the antma, and akarcrya says where is the
question of accepting the existence of antma, because for an enlightened person, antma
does not exist at all, just as for an awakened person, dream world does not exist.
So therefore, then what about all these things, if you ask. In his vision:
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Brmaivaidam amrutham pursatht, brahma pasct; brahma dakisca uttara; adaca

urdvacha prasrutham; brahmaivdam visvmi dam variam.
The one who has recognised water, he does not have wave at all in his vision, because in
front there is water. Behind there is water. When you talk about the birth of a wave, for a
person of water vision, nothing is born; what is there; water, what is there; water. Birth of a
wave is a misconception, because same amount of water was there before also; later also;
not even a 0.001 mg of matter is added.
Then how do you talk about the birth of a wave. When there is no birth of a wave, where is
the question of death of a wave, water was, water is, water will be, not even a iota of
substance is created. Therefore tma was, tma is, tma will be: na kascit jyaye jva.
So the second chapter and third chapter of Mnukya upaiad or Mnukya krika, if you
feel comfortable. Then this portion will be assimilable portion. akarcrya is bringing that
topic here. Where is the question of antma; therefore where is the question of prrabdha
belonging to antma? Therefore he says: arrasya api prrabdha kalpana braandhi hi va; to
say prrabdha is there for antma is also educated delusion. Therefore it is a delusion which
comes after half-cooked vdnta. Arai-korai vdantin will say that: prrabdha is for their
body; it is also braandhihi.
So arrasya prrabdha prrabdhakalpan bhrntirva. Why, because adhyastasya kuta

satvam; because for a vdantin who has assimilated vdnta, the entire world is an adhysa.
Adhysa means what: superimposition. It has got a status which is exactly like rope-snake
or dream. And what is the existence for a dream object or rope snake that is the existence
for this world also.
But what about my experience of the world; that is vdantik assimilation. Experience does
not prove existence of a thing. Experience does not prove the existence. What is the
example? In dream, you experienced solid people and they were tangible. Tangible enough
to frighten you. Just because tangibility is there, just because experience is there; just
because utility is there; it does not prove existence. Because on waking up, you know that the
frightening object, the useful object is non-existent. Similarly for a jni, body is not there;
nha nnsti kincna.
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Na puya-pp mama nsti ns na janma dehndriya buddhir-asti || 22||

Na bhmir-po na ca vahnir-asti na ca-anil me-asti na ca-ambaram ca |
Kaivalyopishad
I do not have a body, I do not have sense organs. If we can assimilate this, there is no
question of prrabdha. Until then, we have got compromised sdhana. What is that: Accept
that you have body; accept that you have mind, and assume that you are still the mind and
accept you have vipartha bhvana and therefore you have to drop off vipartha bhvana;
therefore sit in padmasanam, close your eyes; look at the tip of the nose, and then practice
all kinds of meditation and rub off vipartha bhavana. What vipartha bhvana; mithya
vipartha bhvana. Imagine rubbing off the snake; go on rubbing, so that the snake will go.
Thus all nididhysanam is rubbing of rope-snake. and you consider rubbing off rope-snake is
an important sdhana for you, practice for some time and once vdnta is assimilated, see
how ridiculous all these things are.
Hari Om.
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141 Verses 461 to 469
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arrasypi prrabdhakalpan bhrntirva hi |
adhyastasya kuta sattvamasatyasya kut jani |
ajtasya kut na prrabdhamasata kuta ||461||
akarcrya is dealing with the topic of prrabdha with regard to a jni; and he has
taken up this special discussion because there are two approaches with regard to
prrabdha.
With regard to sacita karma, all the people uniformly agree that jni does not have
sacitam; jna burns all the sacita karma. Therefore two opinions are not there. And
similarly with regard to gami karma also, there is only one view; and that is there is no
gmi karma for a jni. Only with regard to prrabdha karma, there are two approaches and
it depends upon how you look at a jni; or how a jni looks at himself. Jni clearly knows
that I have got two aspects or ams; one is I, the ahakra aa; consisting of mind and
cidbhsa, and the other is the ski aa, which is the pure consciousness.
Of this ahakra is vyavahrika satyam, ski aa is parmarthika satyam. And after

gaining knowledge, which part of me, I invoke more; from which angle I look at myself; can
vary from jni to jni. If I am going to claim myself as vyavahrika ahakra, I will certainly
say I have studied vdnta; I have done ravaam and mananam and nidhidhysanam; I have
got jna nia also. And there are some problems for me caused by vipartha bhvana and I
have prrabdha caused problems; all these are from the standpoint of whom?; ahakra.
But the very same I, if I look from the standpoint of ski I, I have never done any sdhana at
all. I have never done ravaam, I am incapable of doing ravaam, because ravaam is by
pramtha, I, the ski, am, apramtha. And where is the question of mananam or
nidhidhysanam; where is the question of emotional problems or vipartha bhvana and
where is the question of prrabhdam or exhaustion of prrabdha and where is the
question of punarjanma discussion, because the topic of punarjanma can come only when I
accept the present janma. When I do not accept the present janma itself, where is the
question of punarjanma. Thus my approach will be totally different, if I am ski pradhna
jni.
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In fact, ski pradhna jni does not say I am a jni also. Because to claim to be a jni, I
should identify with the ahakra amsa of mine. And therefore, for an ahakra pradhna
jni, prrabdha is there; for a ski pradhna jni, prrabdha is not there. The
difference is not in prrabdha but the difference is in the way that I look at myself.
And then the question comes, the prrabdha belongs to whom. So he gave three answers,
he is giving three answers; first he said; prrabdha does not belong to ski. Then the next
statement he gave was: prrabdha belongs to ahakra or the body, because body is an
integral part of ahakra.
Then the third and final statement which he gives now here is: that prrabdha does not
belong to the body also, because in the vision of a jni, body itself is negated. And when
from ski dri, when sarva ski maya jagat is his vision, where is the question of the
body having a property. When the noun itself is falsified, how can the adjective retain its
existence.
And therefore he said in verse No.461, arrasypi prrabdha kalpan bhrntirva. As long as
I say prrabdha belongs to the body, I am accepting the existence of the body and
acceptance of the body is acceptance of dvaitam; in the vision of jni, body is as good as a
dream. And therefore he says adhyastasya kuta sattvam; where is the existence for a body,
which is similar to a dream. That is adhysa; and asatyasya; or there is another reading also;
asatvasya kut jani; where is the question of the birth of a body.
Talking about the birth of the body is like talking about the birth of the rope-snake. We have
been elaborately talking about rope-snake because for a ignorant person, rope-snake has a
validity; therefore for some time, I accepted the existence of rope-snake, its arrival, its
nakatram, its brand of snake, whether it is krait whether it is python, etc., but after knowing
that it is nothing but rope, how can I discuss the characteristic of such a snake.
Similarly, for a jni, prrabdham discussion indicate the continuation of the delusion.
Therefore asatvasya, for a non-existent arra, where is the question of janma. Then
ajtasya kut na; for a non-existent body, and the unborn body, where is the question of
na; na means what: maraam or death and that is why he says: na jyate mriyate va
kadcit; nyam bhtva bhavitha va na bhuya; there is neither janma or maraam and if both
are not there; prrabdha asata kuta; how can you talk about the prrabdha of a
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birthless and deathless body. And therefore there is no question of prrabdha for a jni, if
he is a jni worth the name.
Continuing
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jnnjnakryasya samlasya lay yadi |
tihatyaya katha dha iti akvat jan ||462||
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samdhtu bhyadry prrabdha vadati ruti |
na tu dhdisatyatvabdhanya vipacitm ||463||
Now comes the final question. If the scriptures say and akarcrya argues that there is
prrabdha at all for a jni, then how come in certain Upaiads it is said that jni has got
prrabdha. In the Chandgya Upaiad, there is a statement which accepts prrabdha for
a jni.
Tasya Tavedva ciram yavna vimok atha sampay, is a very popular statement, because
this is the statement which proves the existence of prrabdha for a jni.
So here akarcrya says there is no prrabdha for a jni and the Upaiads says that
there is prrabdha for a jni; how do you resolve this contradiction. Aren't you negativing
the upanad vkyam.
For that akarcrya says I am not contradicting the upaiad vkyam, at all, because there,
the upaiad is talking to an ignorant person. And the ignorant person very much remains in
vyavhrika dri only. And he can never accept the fact that there is only Brahman and there
is nothing else other than Brahman. In fact, even vdantik students find it difficult to swallow
the statement. Sarva brahma maya jagat.
Then what to talk of the ignorant person. Therefore ignorant people take jni not as
Brahman but they look upon jni as the arra only. And as long as the arra dri is there,
the upaiad has to give an answer according to that dri.
And therefore the Upaiads comes down to the level of the ajni and says, yes, there is a
body. Like talking about the origin of our snake. As long as you are seeing the snake, I have
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to talk about the origin, as long as you give reality to the dream, I have to give you slka as
for dussvapna parihra. I know you know svapnam is mithya; but as long as you are afraid of
the svapaam, I have to give you Anjaneya slka or Govinda slka; all of them for removing
what problem; svapna problem.
Similarly, as long as ajni looks at jni from arra dri, he should be told how the arra
continues. And therefore the upaiads say jni has got prrabdha and prrabdha is
sustaining the body, and because of the prrabdha, sukham is there, dukha is there,
jni also suffers from diseases and he will live as long as the prrabdha is there. All these
answers the ruti gives to an ajni. And if you ask a jni, he will say,
na m dvargau na m lbhamhau
mad naiva m naiva mtsaryabhva |
na dharm na crth na km na mka
Guru prnima is itself not there, why because when the guru itself is not there, where is the
prnima. na gurur, what about iya? iya. Then what is there: cidnanda rpa ivha
ivha.
But he will not tell this outside, because they will think that he is mad and therefore he goes
along with the people and accept plurality in vyavahr.
Therefore akarcrya says. This is the first line of this verse 462 is quotation: The thought
of an ignorant person. The doubt or a question of an ignorant person. What does it think.
Jnna samlasya ajn karyasya laya bhavathi. In Vdnta it is said that the whole
creation is born out of ajna, exactly like the rajju sarpam is born out of rajju sarpa, rope
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ignorance. We also have heard that when jna comes ajna also goes and the
products of ajnam also will go away. So Jnna, ajn na and ajn krya na.
So when rope knowledge I gain, rope ignorance goes away, and rope ignorance born snake
also goes away. So similarly, when a person gains jna, tma jna, advaita jna, two
things must go away. One is advaita ajna must go away. And all ajna caused
dvaitam also must go away. And dwaitam means what: the entire universe. And therefore for
a jni, ignorance should go away; the whole universe also must disappear: ya skt kurut,
prabdha amaye svtmana va dvaya. The world should go away. And the body is within
the world or outside the world? any doubt? body is within the world. Since a jni negates
the world, a jni should have negated the body also.
Therefore logically speaking, jni should not have a body. What is the logic? Body is duality.
Duality is born out of ignorance. Ignorance is gone; therefore duality should go; therefore
body also should go.
But what is our experience. Even after jna, the body continues to exist for a jni. So
now the question is then how come you explain the continuity of the body of a jni.
To this logical question, the upaiad gives the answer; even though jna destroys the
ajna and destroys all the duality also; the prrabdha continues for some more time. It
is like what: even after switching of the fan, logically fan should not move; because the cause
of rotation, electricity is withdrawn. Logically fan should not move, but still because of the
momentum, the fan moves for some more time. Similarly because of the momentum of
ignorance, the ignorance is gone, but the effect of the ignorance, what is that: a little bit of
prrabdha karma continues.
And how long it will continue. It will depend upon the momentum. it will vary from fan to
fan. And similarly here also, some people live for 50 years; 20 years; 10 years; it will vary from
individual to individual and that will satisfy a ignorant person. And that question will not
come for a jni because jni does not see the continuity of the body; because in the vision
of a jni, there is no body; what we call body is nothing but Brahman.
And therefore Jnna ajn karyasya laya bhavathi. This is the thinking of an ordinary
person. By knowledge the product of ignorance; what is the that; the body in this context.
the product of ignorance, viz., the body, samlasya, along with ignorance, laya, the
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negation or destruction takes place, bhavathi. So by knowledge, ignorance and the product
of ignorance, viz., the body should be destroyed.
Yadi; Yadi means if this is the truth, if this is the logic, aya dha katham tihati. How
come jni's body continues. So how come jni's body continues.
Then suppose you say: jni's body is not born out of ignorance; let us take it like that; only
if it is born of ignorance only, it should be destroyed when ignorance goes. Why can't we
accept jni's body is not born out of ignorance. Then what will be the problem? Anything
that is not born out of ignorance is satyam.
And if jni's body is not born of ignorance, body will become satyam and if body is satyam,
there are two satyams, Brahman and body; then where is the question of advaitam. Advaitam
can be established only when you say that body is born of ignorance. And if body is born of
ignorance, how come it does not go by knowledge.
This is the logical question. Iti; up to this is question. Iti akvata. So there are many
people who have got such a doubt.
And why they have got doubt; jan; because of their dull intellect. Because of their non-
assimilation of vdantik teaching. So because of half-cooked vdnta, so jaa means
mand, manda buddhay, they have such a question. And then what ruti has to do. ruti
should not tell that they are mand; already coming to vdnta is very difficult; and you tell
the student that you a dull intellect, next class he will not come.
And therefore instead of saying that you have not understood vdnta, ruti comes down to
the level of ordinary people and samdtum, to answer those people, baahya dristya, from
superficial angle, ruti prrabdha vadathi. ruti temporarily accepts the continuation of
prrabdha after jna.
Therefore only from superficial angle or vyavahrika dri, prrabdha continues, after jna,
from paramrthika dri, there is no continuity of prrabdha; where is the question of
continuity. There is no existence of prrabdha and therefore there is no question of
continuity.
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So samdhtu; samdhtu means to satisfy the dull intellect, ruti prrabdha vadathi.
Bhya dri means vyavhrika drya.
Then what is the pramrthika dri. na tu dhdisatyatvabdhanya; by accepting the

continuity of dha, the ruti does not want to accept the paramrthika satyatvam of the
body. So dhdhi satyatvam; satyatvam here means Pramrthikam satyatvam bdhanaya na
vadhathi; ruti does not want to convey the absolute reality of the body, but it is only from
vyavahrika angle.
And paramrthika satyatvam is negated from whose angle, vipaschithaam; for the really
intelligent people ruti will not give that answer; ruti will say what: there is no arra also;
there is no prrabdha also.
So for the intelligent people, the ruti does not want to give the pramrthika satyatvam, but
for the mediocre people, ruti accepts vyavahrika satyatvam of the body.
Continuing.
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paripramandyantamapramyamavikriyam |
kamvdvaya brahma nha nnsti kicana ||464||
So with this verse 463, akarcrya concludes the discussion of prrabdha and his answer
is for the ordinary people prrabdha is there for jni; but for jni's angle itself, there is
no prrabdha at all.
Then what is jni's vision. That is to be given in the following verses, from 464 onwards,
jni's vision is given up to 471. And here you will find in all these verses the second line is
repeated. So this is the vision of a jni.
And what is that: ekam va advaya brahma. In jni's vision, Brahman alone was and is and
will be. And what type of Brahman, ka va advitya, which means sajtya vijtya
svagata bhda rahitam.
So what do you mean by that. So in this context you should remember Vijtya bhda
means other than Brahman, the consciousness, there is no matter at all. In the vision of a
jni, there is no chetana tatvam and achetana tatvam; sarva ctanam Brahmaiva. Vijtya
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bhda nsti. Then similarly, there is no sajtya bhda. sajtya bhda means what: there
is no second consciousness other than Brahma caitanya.
So other than caitanya, there is no other matter. Other than caitanya, there is no other
caitanya; there is only one caitanya. sajtya bhda nsti. Similarly, within the caitanya
itself, there are no internal differences like top of caitanya, middle of caitanya, bottom of
caitanya. So thus caitanya alone is there. Ekam va advaya Brahma.
And to emphasis that, the ruti says nha nnsti kicana. And other than this caitanya,
there is not even an iota of consciousness or part of consciousness. This is the highest vision
of advaitam; which most of the people find extremely difficult to swallow. If this statement
we can make, without any intellectual conflict, then our understanding of vdnta is
thorough. Looking at the world, seeing with both eyes, I should be able to say:
Brahmaivetam amrutam purastht, brahma pasct, Brahma dakithasca, Brahma uttara.

Adasca urdvam ca prasrutham brahmaivdam viva idam variam.
or Krishna tells in the Gt. Brahmrpaam Brahmahvihi Brahmagnau Brhmaa htam.
Other than Brahman, nothing is there. It is so difficult to accept; that is why great
philosophers reject this teaching. Snkya, Yga, nyya, Visika, Prva mmsa, D aitam,
Visitadvaitam, all these people reject this teaching; because it is extremely difficult to say:
consciousness alone is there; there is no matter at all; when: not now, in all the three periods
of time.
And akarcrya says: there are some rare people who are able to understand and
assimilate. And what do they say. Ekam va addviteeyam Brahma. This is a quotation from
Chndgya upaiad. Sadva sowmya idam agra asth; ekam va advityam.
Then nha nnsti kicana is a quotation from Kathpaniad and Brihadranya upaiad.
Nana means plurality. Kicana means even a wee bit; a iota of plurality of matter, na asthi
iha, iha in this Brahman. Not there at all.
Then what about prrabdha? When I am saying that there is nothing at all; you are asking
about prrabdha! So how does the body survive; where is the body? How come there are
students? where are the students; How come you say there is a teacher; where is the teacher.
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That is why they say: when this jni went with the iya and there was an elephant running
amok and it was coming, and this jni ran away. So then the iya asked, you say there is no
elephant at all; today morning only you taught that; and why did you run away from the
elephant? You said there is no elephant at all; everything is Brahman. Why did you run away.
He is said running also is Brahman; there is no running also; there is no elephant also; there
is no body which is running also.
Then how come I experience. Experience does not prove the reality. If you do not understand
this, advaitam cannot be understood. Experience does not prove reality, because svapna is
experienced, very tangibly and we know that it is only experiential but non-factual. Similarly,
elephant prrabdha, body, running, all these are experientially there; but they are not
factually there. That is the teaching.
Then what is that Brahman. Pariprnam. Pariprnam means what: it is infinite; andhi
antham; these are meditation slka s; there is nothing to teach afresh, because we have seen
all these words before. Here we are only bringing these words to seeing the words here;
andyantam; without beginning or end; apramyam; which is never an object of experience.
And avikriyam; which is never subject to modification. This changeless Brahman alone is
there; and that Brahman I am; matt nnyat kicit athrsthi viva. There is no world other
than Me; just as there is no dream world, other than Me the observer.
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sadghana cidghana nityamnandaghanamakriyam |

So sadghana. There is only one Brahman which is pure existence. Ghana means pure;
unadulerated existence. cidghana, pure consciousness; not existence AND consciousness; if
you say existence AND consciousness, there will be two things; and if you say one part of
Brahman is existence and another part is consciousness, that is also mistake, because we
have said Brahman does not have part at all; and therefore what do you mean Brahman is
pure existence which is pure consciousness also.
Similarly nanda Ghana, which is the pure nanda also; not expereintial nanda, but
non-experiential original nanda. Experiential nanda is a reflection of the original
nanda; in the mind.
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Therefore sadcidnanda svarpam and nityam; eternal; akriya; without any karma or
action; kam va advityam brahma. That Brahman alone is neha naansti kinchana. There is
no plurality at all and the beauty is what.
In this statement itself, there are so many letters and words; plurality is not there is a
statement. In that itself there is plurality. And that is what is confusing all dvaitins. Advaitin
says: plurality is not there; plurality is not there; for saying that statement itself, he requires
what: a mouth is required; and behind the mouth, mind is required; and is in some place; and
there are some students listening. Isn't contradicting; I do not have a tongue. Svmiji said
that you know. I do not have a tongue. my father is a nitya brahmachri etc. That means full
of contradictions; how can an advaitin say; even the very word advaitam consists of aah, dvai,
tam. Therefore REMEMBER, ADVAITAM IS NOT NON-PERCEPTION OF DVAITAM; ADVAITAM IS IN
SPITE OF PERCEIVING DVAITAM. Continue to perceive and experience and assert that there is
only advaitam. And that is why Krishna himself said, if people do not understand advaitam,
there is no wonder. In fact, if a person understands advaitam, all the time seeing dvaitam, if a
person can asset advaitam, it is the greatest wonder. Ascarya vakth; kulasya labhda;
ascaryo jnaatha, kualnu ita;
Viewing the dvaitam you have to say that dvaitam is not there; without seeing advaitam one
has to say that advaitam alone exists. Seeing dvaitam you have to say no dvaitam and not
seeing advaitam you have to assert advaitam alone is. How difficult it is. And that is why we
say that the jna is the greatest.
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pratyagkarasa pramananta sarvatmukham |

akarcrya is worried, because in all the previous slks, he said Brahman alone is: there
is nothing other than Brahman. kam va advityam brahma, nha nnsti kicana.
Therefore listening to this, a student may say: there is a Brahaman alone, that Brahman alone
is the ultimate truth; that Brahman is the essence of the creation; and all the time saying that
Brahman, that Brahman, he will reduce Brahman into some object somewhere.
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And if Brahman is an object somewhere, then again there will be a duality. A Brahman and
the person who is talking about that Brahman.
So therefore akarcrya says: never say "there is Brahman". Learn to convert that Brahman
into Brahma tma aha. So therefore it is not Brahman alone is there. I alone am. The
subject alone is. There is no object at all. This alone is elaborately analysed in Mnukya IIIrd
chapter, advaita prakaraa m, which is called ajaati vaadaha. And when I say I, the subject
alone, am alone there, and there is no object,
the status of being the subject is also gone. Because I can get the name subject only from
the standpoint of an object and therefore subject-object-vilakaa aha mva asmi.
Therefore akarcrya says: pratyag; Pratyag means tma, I. That Brahman is nothing but I,
the conscious principle, the observer, which is eka rasam, without any second thing; unmixed
with anything. Prnam, we have seen before. which is full and complete. Ananta; limitless;
one can be taken from da dri, another can be taken from kla dri. Da drya pra;
kla dri ananta; and sarvat mukham: which direction the consciousness is facing. It is like
asking which direction the plane is facing: you can not talk about direction at all;
sarvatmukham; it is turned in all directions; in short, it is all-pervading. kamvadvyam
Brahma, nha nnsti kicana.
So the nearest experience if you have to talk, experientially it is what we experience in

suupti. So sajtya, vijtya, svagata bhda rahitam. If you want to experientially see how it
is, you need not extraordinary mediation and all; even in the class, if you doze of for a
second, it is enough. Even in middle of the class you doze for a second, there is no sajtya,
vijtya, svagata bhdam. Therefore experiential advaitam is not difficult. Cognitive advaitam
alone we require all the sdhana.
Therefore all the time we are working, not for advaita experience; we have it all the time.
Advaita anubhava we have. Advaita jna requires lot of study. And therefore
kamvadvityam. Second line is repetition.
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ahyamanupdyamandyamanraya |
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Ahyam anupdyam; that Brahman can neither be received taken by me; nor can it be given
up by me. It is neither available for reception nor is it available for rejection. Why, because it
is in the form of very I. An object other than me can be received by me; an object other than
me can be rejected by me. But the subject can neither be received by me. Suppose you say, I
am going to the railway station; for what: for receiving; receiving whom; I want to receive
myself.
There is someone what will he do; what happened to you. When you say I am going to
railway station or airport to receive, invariably what do you think, to receive someone other
than you. And therefore reception is possible with regard to an object and rejection also is
with regard to an object. The receiver cannot be received. The rejecter cannot be rejected.
And therefore I the Brahman is ahyam; unrejectable; and anupdeyam; unreceivable.
That is why in Lalitha Sahasranma, one of the words is: hy pdya varjitha. Even though it
is a simple stthram, if you read regularly, it has got the highest vdnta in it; hya
upadya varjitha; means what ahyam anupdyam. Even though we worship Goddess as an
outside object, one of the nma is what: Goddess is not an object, Goddess is myself, who is
neither available for reception or rejection.
Then andya ansraya. It is neither a thing which is a supported one; nor is it a

supporter of something. So it is neither an adya vastu, suppose I keep a watch on my hand,
the watch is supported; therefore it is called adyam; the hand is the supporter; it is called
asraya. Brahman is neither supported nor is Brahman a supporter. Why, because to have
supporter-supported relationship, you require duality.
As long as you accept tma and antma, dvaitam, you will talk about tma being supporter
of antma, or antma being supporter of tma; for how long; till tma and antma dvaitam is
there. In the height of advaitam, there is no antma at all; sarva tma maya jagath;
therefore who is to support whom. Therefore andyam, it is not supported; ansraya
means it is not a supporter also.
Then what is it; kamvadyaya Brahma. So here is a correction also in some books.
andyam in my book they have printed third dha ; andyam, it should be
fourth dha . dhyam that which is supported object; andyam means that
which does not have a supported object. And ansraya means that which does not have a
supporter also.
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nirgua nikala skma nirvikalpa nirajanam |
nirgua; without any attributes; nikala; without any parts; like organs; hands, legs, etc.
Niravaya ityartha. skma, the subtlest one; subtlest means not available for
objectification; the more gross a thing is: the more visible perceptible knowable it is. As the
thing goes subtler and subtler, it is difficult to know and Brahman skmatama because it
is never knowable, because it is ever the knower-principle. It is self evident knower; never an
object of knowledge. Just as the eyes are self-evident perceivers; but the eyes themselves are
never perceived by me. I do not have a doubt about the existence of my eyes; but one thing I
can never see my eyes. So skma.
nirvikalpa; divisionless. Division in the form of knower-known-knowing; seer-seen-seeing;

hearer-heard-hearing; the triputi rahitam.
And nirajanam. Without any blot it does not have even the impurity called mya or avidy;
even though we have been talking about mya or avidy in Brahman, but in spite of mya
and avidy, Brahman is blotless because mya and avidy belongs to vyavahri a satyam,
Brahman is paramrthika satyam, the impurity of a lower order of reality can affect an object
of a higher order of reality. Therefore Brahman is ever free from mya; Brahman is ever free
from avidy also. And therefore nirajanam; which is ever pure; kamvdvaya Brahma.
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anirpyasvarpa yanmanvcmagcaram |
anirpyasvarpa is one word; there should not be a gap in between. Nirpya svarpam
means inexplicable nature. Of inexplicable nature. and why is of inexplicable nature, because
manvca agcara. To explain something, first it should become the object of my mind;
and then the mind experiences that object; and whatever I experience, I try to communicate
through the words. So since Brahman is neither an object of mind, and nor an object of the
organ of speech, na tatra cakur gaccati, na vk gaccati, n mana; or yat vch nirvartant
aprpya manasa saha; and therefore you cannot talk about that.
1718
In fact whatever definition we give is only vyavahrika definition based on vyavahrika

experience. Even the word nityam we can give, from the standpoint of anityam prapaja.
You can use the word consciousness from the standpoint of matter; once you have negated
matter; even the word consciousness I cannot use. It is consciousness, but I cannot use the
word because the word is meaningful only if you know what is matter.
Therefore Sat you cannot say; na Sat nsana ucyat; cit you cannot say; acit you cannot say.
That is why Sadsiva Bramndra sang a song: ki vacanya; ki avacanya; ki
paanya; kim apaanya; what can I do; I can only observe maunam. So therefore
anirpyasvarpam, because it is man vcam; mana means mind; vk means organ of
speech; agcharam; agcharam means inaccessible. kamvdvaya brahma nha nnsti
kicana. More in the next class.
Hari Om.
1719
142. Verses 470 to 473
akarcrya talked about the prrabdha karma with regard to a jni and from one angle
we said jni has prrabdha and from another angle, we said jni does not have
prrabdha. Whether you focus on the ahakra aspect of jni or ski aspect of jni. I
used the word ahakra pradhna jni and ski pradhna jni.
Of course, a doubt may come, how can you say ahakra-pradhna-jni, because jni is
one who has owned up the ski and ahakra is pradhnam for ajni only. How can you
say ahakra-pradhna jni. It seems to be a contradiction.
Of course this word is not used in stra, only I have used to convey a particular idea; and
when I use the word ahakra-pradhna- jni, what I mean is: even after gaining
knowledge, a person continues to judge himself from the standpoint of ahakra.
Ahakra-based self-judgement continues. He is still very particular about, obsessed with
ahakra refinement. Even though he continues to use the word ahakra is mithya, the
word mithya is used verbally alright; but still the obsession and the emphasis continues to be
given to the ahakra. And there is a self-judgement based on ahakra.
And even the jvan mukthi is measured based on ahakra. While the teaching is that I am
nityamuktha svarpa and there is no gradation in mukthi at all; instead of owning up the
nithya muktha svarpam of ski, he continues to measure the jvan mukthi in terms of the
ahakra interaction with the world. How the ahakra acts in the world and how the
ahakra receives the experiences in the world and based on ahakra transactions, he
continues to measure jvan mukthi, that I am not totally muktha; I am a little bit muktha;
some more improvement is required in mukthi; all these are from the standpoint of the
ahakra only.
And not only there is a self-judgement and there is another new type of vdantik sasra
also, based on the judgement of ahakra. Previously I was complaining about the world,
now I am complaining about myself; based on the ahakra's performance. Therefore
complaint and worry continues; previously I said world is not OK; now I say I am not OK.
Somebody is not OK; therefore sasra continues.
Therefore for ahakra pradhna jni, the self-judgement and struggle and the problems
continue and to explain that problem you have to introduce prrabdha karma also, whereas
1720
for a ski pradhna jni, he never judges himself based on ahakra performance. He says
I am nitya muktha. And I am not obsessed with ahakra, because when I see the whole
world as mithya, how can ahakra alone be satyam; ahakra is also mithya.
In fact everybody initially becomes an ahakra-pradhna jni only and gradually only a
person shifts from ahakra-pradhna-jni to ski-pradhna-jni.
And therefore Sankarcrya concluded saying that a ski-pradhna-jni never talks about
saaya, viparyaya; all those things, because vipartha bhvana belongs to antma and
therefore I am ever free from problems.
And therefore he talked about the vision of such a ski pradhana jni from verse No.464,
he says nha nnsti kicana. There is no triputi at all. So where is the question of improving
the ahakra. I do not accept the very existence of ahakra; why should I be obsessed with
the removal of the vipartha bhvana of ahakra. I do not accept the existence of the mind
itself; where is the question of removing the old habits of the mind. In fact, his very vision is
totally different.
And therefore in few verses in second line is repeated. akarcrya said kamvdvaya
brahma nha nnsti kicana. Initially we say vdnta is for improving transactions. Later we
say in vdaanta jna, transactions themselves are negated.
So there is a drastic difference between improving the transactions and negating the
transactions. The height of vdnta is negation of transactions from his vision. So
transactions will continue, but in his vision, they are as good as non-existent.
Then what is existent. That only we are seeing. anirpyasvarpam yat manvcma gcaram,
kamvdvaya brahma nha nnsti kicana. Up to this we saw in the last class.
Continuing
|
||||
satsamrddha svatasiddha uddha buddhamandram |
So the second line is the repetition as we saw in the previous verses; there is only one
Brahman, which is free from another consciousness, which is free from matter as the second
1721
entity, because everything other than Brahman is of a lower order of reality and therefore I
can never emphasise its existence. And therefore sajtya vijtya svagata rahitam brahimvai
asthi, nha nnsti kicana. nnmeans dvaitam or plurality or duality is not there at all.
And remember we have to always remember this: when there is no dvaitam at all, it does not
mean jni does not see perceive dvaitam. Perception of dvaitam will continue, but what he
is negating is a dvaitam which enjoys the same order of reality as I enjoy. So samna
satthaa dvaitam is negated. Exactly like we do not deny the perception of dream, but we do
not accept a dream, which has to be counted along with me.
Similarly jni will perceive dvaitam, jni will interact with dvaitam; payan, srnvan, sprsan,
jihnan; everything will happen as it was before; but he is not obsessed with that dvaitam,
because it is as good as not existent. Therefore nha nnsti kicana means it does not have
factual existence.
So the first line of this verse is the description of the nature of Brahman. Sat samrddha; two
separate words; Sat means which is pure existence only. Existence not as an adjective, but a
noun. Normally we do not know an existence as an independent entity, we know it along
with object only; a table is existent; an existent table; table is a noun; existent is an adjective.
Exactly like consciousness. We know consciousness only as an adjective of the body. Similarly
we take distance as an adjective of matter; but Brahman is existent as a noun itself. Sat
samrddha; samrddha literally means rich and here richness means pratvam; not
lacking anything.
Just as a rich man does not have any want in life. Similarly Brahman is so much that it does
not lack anything. Therefore rich here means prnam brahma. Then svatasiddha. It is self-
evident as aha. So it does not require any pramam to prove its existence; svaya
praksa ityartha. svatasiddha.
uddham; it is ever pure, because there is no impurity; enjoying pramrthika satta. All the
known impurities beginning from ajna onwards; then ahakra, then rga-dva, then
puya-ppa karma, sukha dukha, all these impurities is enjoyed is vyavahrika satyam. We
should remember even ignorance cannot pollute tma, because ignorance is vyavahrika
satyam; tma or caitanya is pramrthikamsatyam. If ignorance is also pramrthika
satyam, what will happen? Just as pramrthika satyam caitanya cannot be removed,
1722
eliminated, if ignorance is pramrthika satyam, even that will not be eliminated; that will be
as eternal as Brahman.
And therefore we should remember ajna is of a lower order of reality; it cannot pollute
caitanya when it exists. It cannot pollute caitanya after negation. So this is the beauty.
Ajna cannot pollute tma; even in an ignorant person. Ajna cannot pollute tma
even in an ignorant person, because tma is paramrthikam, ajna is vyavahrika;
impurity of lower order cannot pollute a thing of higher order.
If in an ajni itself, ajna cannot pollute tma, what to talk of a jni. There is no
question at all. Therefore it is uddam. Ajn khle api uddham. jna khle api uddham.
Sasra khle api uddham. Mka khle api uddam.
Then buddham; buddham means caitanya svarpam; of the nature of consciousness. And
andram. andram means without any comparison; matchless; incomparable; anupamam,
nirpamam, upamna rahitam. So there is nothing which can be compared to tma, or
Brahman and that Brahman alone is there; and that Brahman I am. nha nnsti kicana.
Now akarcrya concludes the jvan mukthi discussion in the next verse.

|

||||
nirastarg vinirastabhg
nt sudnt yatay mahnta |
vijya tattva paramtadant
prpt par nirvrtimtmaygt ||471||
So until now, the jna phalam of jvan mukthi was described. Now akarcrya says what
will happen to this jvan muktha at the time of death. So jvan muktha will continue to exist
as long as the prrabdha karma is there; and when I say jvan muktha will continue to exist,
as long as prrabdha is there; I am talking from ahakra-dri or ski-dri. Everywhere
you have to see it from two angles.
From ski-dri, jvan muktha is going to eternally exist, because ski is ever-existent. But
we generally look at jvan muktha from ahakra angle only, we have to accept prrabdha,
because jna cannot destroy prrabdha karma and therefore jvan muktha's ahakra. Of
1723
course which will get more refined and more refined and more refined; but there is no
perfect ahakra in the world; so he can go on improving. And this ahakra will survive
and interact and because of prrabdha karma, he can go to a ripe old age and also there
may be diseases and there may not be diseases; there may be suffering or no suffering; there
may be treatment or no treatment. It may be published in newspapers or may not be. All
these depends upon the jvan muktha ahakra's prrabdha.
And then when the prrabdha karma is over; the ahakra cannot survive, because
ahakra survival is purely because of the karma oil; the flame of ahakra will burn as long
as the oil of karma is there.
Now at the end of prrabdha karma, the entire oil is gone; sacita karma is destroyed long
before, gami karma is never acquired by a jni, only prrabdha limited oil was there; fresh
oil supply is not there. Then it was running on reserve oil. In auto ricksaws and all it is there; I
do not whether it is in scooters; etc. So it was in the reserve oil; that is called prrabdha;
nice example. And once that is also gone, there is no more petrol pumps; petrol pumps if it
were there, you can add and continue the next janma! No more petrol pumps, all the petrol
pumps are mithya, gone.
And when prrabdha ends, what happens. All the three arras will disappear. So kraa
arra is gone; because kraa arra is made of avidy and sacita karma; ignorance and
sacita karma are gone; and skma arra is sustained by skma and stla arra or
sustained by prrabdha karma; when prrabdha is gone; skma arra also gone; gone
means what; it merges into the amati. That is vara . Kraa arra merges into mya or
vara ; skma arra merges into Hiranyagarbha and stla arra, of course, merges into
the virat, amati stla prapaja. All the three arras are gone.
And therefore a jni's death is called parnthaklam, because only in the case of a jni's
death all the three arras go away. In an ajni's death, only one arra goes. Only stla
arra goes; skma arra and kraa arra survives and they travel also. Here there is
no question of travel.
And this parntakhla, at the time of parntakhla, what happens? So here akarcrya
says at the time of parntakhla, jvan muktha attains vidha mukthi; He attains vidha
mukthi; which means what: arra traya is gone; and what happened to ahakra;
ahakra is also gone. So if ahakra and the arra traya are gone, then doesn't mean
1724
that the jvan muktha is totally destroyed. No No No, even though ahakra and arra
traya are gone, there is one thing of jvan muktha which remains; everyone forgets that;
that is the caitanya and that caitanya continues to exist as Brahman. It is no more
encased within this body; and therefore that particular name is also not there; jvan muktha
name is not there; we give him the new name: vidha muktha.
Somebody asked me the other day: will vidha muktha come and bless his disciples later.
Will be give daranam to the disciples in that particular form. Can akarcrya, Adi
akarcrya come and bless me? Does he appear in the dream of people and bless them.
These are questions asked and some people claim also that I have been helped by such
people. These are all confusion.
Remember, after jni's death, they never have an individuality to separately come and bless
the disciples. After vidha mukthi, there is only vara; there is no Adi akarcrya, there is
no Ramaa, there is no Rma krishna; whoever is gone; there is no individuality; and if at all a
Bhaktha gets the daranam of akarcrya or someone, it is not the akarcrya who
comes but Bhagavn can give daranam to a devotee in the form that he worships. If
Bhagavn can give daranam as Rma or Krishna, why can't he give daranam as my guru.
My guru means what: if the guru has died and gone. Bhagavn takes the form of that jni;
that jni never gives daranam because jni is not there as an individual to bless the
devotee; and therefore at parantakla, there is no more jni, he is one with Brahman. This is
called vidha mukti; vidha mukthi means freedom from punarjanma. Punarjanma rhityam
vidha mukthi. So thus jvan mukthi culminates in vidha mukthi. And this is described here.
And how did he come to this vidha mukthi. It is not easily accomplished goal; he has made
a very very long journey to attain this vidha mukthi. And entire journey is presented in a
nutshell.
Where did the journey start. Nirastha rg; even the longest journey, starts with the smallest
step only. And what is the first step. Nirastha rg; so reducing the rga-dva; neutralising
rga-dva by the practice of karma yga. So rga indicates rga-dva; whereas two types
of rga-dva. Illegimate rga-dva, immoral rga-dva are removed, eliminated, and
legitimate rga-dva, which are not immoral, like I like idli, I look dosai; I like chappathi, it is
not a ppam; they are called what: legitimate rga-dvas are neutralised by reducing them
to non-binding rga-dva. Fulfilled, fine; not fulfilled, also OK. That is called handling or
management of rga-dva through karma yga; religious life is the first stage.
1725
Then vinirastha bhga; then gradually removing the obsessions for artha kmas in life; of this
four pururtas, gradually importance to give to dharma and mka; importance for artha
kma is reduced. We generally begin our life emphasising artha-kma, artha kma what,
money and entertainment, virirastha bhga means gradual withdrawl from those desires;
vinirastha bhogaha;
Then sudhnta; sudhnta means the management of sense organs; so sense controls they
develop, that is the next stage.
So dhamah, dhama yukt
and thereafter sunt; so nt means what: mind control; when I say control, remember,
it is not suppression he talks about, control means directing; nt, sdhana catuaya
sapatti yukta; they acquire; which is a very big initial project. Like CA Entrance exam. How
many times we have to write, like Ghazni Mhammed. 27 times or 17 times, whatever it is.
Like that, sdhana catuaya sapatti itself requires several attempts and then yataya;
literally yati means sanysi. And sanysa means what: external sanysa is taking to the fourth
srama; internal sanysa is developing detachment. And what is the definition of
detachment. The mental preparedness to lose anything in life. By looking at the loss; how do
you lose things.
How to prepare. The preparation is: you look at every loss as handing over lord's property
back to Lord. So you redefine your loss as returning Bhagavn's property: , , ,
, ; tan man dhana, saba kuca tr | tr, tr arpaa; what is yours I have been
using, I am handing back to you.
This is called; this preparedness is called sanysa mind. And greatest advantage is anxiety is
gone. And an anxiety free mind alone can apply itself in vdnta. A stress free mind alone
can apply itself in vdnta and yati means a stress free mind. A leisurely mind; a relaxed
mind, which has got the whole life in front to pursue vdnta, because it does not have any
other commitment or priority, it has got only one point programme. And such a person is
called yati. That is the next stage.
And mahnt; such qualified people, great people, continued the journey, it is the end of
the journey; acquiring all these qualifications makes him fit for vdnta.
1726
And what was the next stage. Up to this karma yga and upsana are over.
Then they go to param tatvam tat vijya. So having become sanysi, mental sanysi
committing themselves totally to vdnta, ravaa, manana and nidhidhysanam; they all get
the knowledge, vijya. What did they know; tatvam. The ultimate truth of the world is
neither prathibhsika svapna is the tatvam; nor the vyavahrika jgrat is tatvam; both of
them are equally mithya. The waking world is not much better than the svapna prapaja. It is
only another channel of svapna; two channels in svapna. One is J channel; do not think of
something else; jgrat prapaja; OK. I have to say clearly in Tamil Nadu. J channel is jgrat
prapaja channel and S channel is svapna prapaja channel. Both are mithya. Then what is
satyam. Brahma aha pramrthika caitanya; so param; param means pramrthika
satyam.
And where is that: tat; we will think it is somewhere; tat means what: in this paramarthika
satyam; I, the closest consciousness, is the ultimate tatvam, vijya.
So they came to know through ravaa, manana nidhidhysana and enjoyed their jvan
mukthi. Even though initially they were obsessed with the ahakra performance; initially I
told you that I will be ahakra pradhna jni; therefore initially I am worried about the
krdha, lobha, mha, etc. Initially I am ahakra pradhna jni. After refining ahakra
to some extent, I will know that even obsession with ahakra is a form of sasra and
therefore I drop that obsession also.
In fact when I drop obsession with ahakra, ahakra is closed. Often health improves, if
you are not too much worried; megalomania they say. Megalomania means all the time
worried about diseases and health. And they read medical books, which symptom and which
diseases. And you read the books and you find that all symptoms you have and there are
some people who self-medicate also; this tablet also; vitamins; all the time they say that they
have this disease and that disease.
They say this vdantin becomes ahakra megalomania; all the time complaining, I have not
lost krdha, I am not lost mha, etc. this and that; that over obsession with ahakra is
dropped; ahakra improves. And therefore he enjoys jvan mukthi without obsession of
even ahakra.
1727
And having enjoyed until prrabdha is over, at the end of prrabdha, they die; they within
quote, the ahakra part of them dies and what happens to them; pram nirvrtim prptha;
par nirvrtim means vidha mukthi. The absolute freedom; absolute mka called vidha
mukthi; which is otherwise called punarjanma abhva. Because of what: tma ygt; means
tma jna; yga here means jna; because the power of knowledge, they get jvan
mukthi as well as vidha mukthi. That means what: jna alone gives jvan mukthi; jna
alone gives vidha mukthi also.
So with this, the jvan mukthi topic that is jna phalam topic is over which started from
verse No.418. So from 418th verse, up to 471, very elaborately, akarcrya dealt with
jna phalam, otherwise jvan mukthi.
Up to this is guru's upadea. And now guru is advising his disciple. Oh! disciple, you also
follow the same path.

|

||||
bhavnapda paratattvamtmana
svarpamnandaghana vicrya |
vidhya mha svamanaprakalpita
mukta krtrth bhavatu prabuddha ||472||
With the previous verse, the teaching part is over. The teacher has no more teaching to be
given, because he has talked about jna, talked about jna phalam, he has talked about
jvan mukthi; he has talked about vidha mukthi, also. Since nothing more to teach the guru
gives a personal advice to his iya. So guru upadea. This is from 472 to 478; guru's
personal advice to the iya.
He says: bhavnapda vicrya. There is another reading also, which is better reading.
Instead of vicrya, vicrya; vicrya means jna prpya. You also know this tma in keeping
with my teaching; clear knowledge or conviction is indicated by the word vicrya; vicryati
means nicaya jna prpnti.
Like whom; like the people described in the previous verse. ant, Udnt, yatayaha,
mahnt, like them you also gain knowledge.
1728
What knowledge, tmana paratatvam; your own higher nature. Instead of remaining in your
lower ahakra nature, you raise yourselves to your ski svarpam, which is nothing but
shifting the identification. So tmana paratatvam, svarpam. So tmana word should go
with svarpam. tmana svarpam which is paratatvam. Your own nature, which is the
ultimate substance.
And what is that nature; nanda ghana, which is nothing but unalloyed nanda;
unalloyed puratvam; absolute puratvam; vicrya; may you ascertain; through ravaam,
through mananam, through nidhidhysanam, may you ascertain.
And thus prabhudda bhava. And thus may you become an enlightened person. A woken up
person; who does not continue in the jgrat dream; in the dream called jgrat prapaja; may
you wake up from that. And remember all the relationship that we talk about are all from
mithya prapaja only. So viva payati krya kraataya svasvmi sambhandathaha, iya
accharya taya tadva pithru puthrdya tmana bhdata. Husband wife children grand
children inlaws brothers sisters property; all are mah svapnam, may you invoke that.
Therefore may you wake up, reducing them to a svapna. So prabhuddha bhava.
How do you know whether you have woken up or not? It is determined by the amount of
obsession you have for the dream. If your obsession with the dream continues, it means you
have not woken up completely.
Similarly if your obsession with the surroundings continue, then waking up is incomplete.
Then what to do? Again study vdnta. What else can be done.
Therefore prabuddha san mha vidhya; all relationships are mham, because tma does
not have relationship with anyone.
,
,
na m mrtyuak na m jtibhda, pit naiva m naiva mt na janma |
na bandhurna mitra gururnaiva iya, cidnandarpa iv:'ha iv:'ham || 5||
Therefore all relationship are mhams vidhya; but you need not tell it to your family
members. So one man was telling his wife in front of me: When you die, I would not cry.
Should you say that: because he wants to claim that he is a jni. And he calls his wife and
says when you die I won't cry. So therefore vyavahr for others requires relationship. So
1729
when they are not there, you can tell that I am missing you, etc. when are you going to come
back. Remember all these are drama, vesham only. If that is not the vision what will happen.
Sasra will continue.
And therefore vidhya mham, reduce the whole life into a drama; so mana kalpitam;
because all these relations and duality are mana kalpitam caused by your own mental
identification. Elevating the vyavahrika into pramrthikam is your contribution. Elvating
the rope-snake into a reality is your contribution. Elvating svapna into reality is your
contribution. Similarly, elevating this vyavahrika prapaja to pramrthikam status is your
contribution. Therefore destroy that. It is mham, delusion.
So mana kalpitam mham vidhya; vidhya means wipe it out. It is a choice; again vdnta
never enforces. If you refuse to do that; be prepared to suffer. I will not eliminate also; and I
do not want suffering also, if you say, it is like the Malayalam example I quote always. A
person went to the King and asked the king to fulfil his vision. The king said OK. And he
said: I want to get on to the top of the elephant. King's elephant; Rja said OK, I can allow
you; then he said ambri should be placed, which is the King's insignia; King said I can loan it
for a day. No problem. Then on the elephant I should go through the market; Govindappan
Naiken Street, whatever it be; the most crowded place., the King said OK I can arrange for
that also. Then what is your next wish; no one should see me; or look at me; is it possible.
When an elephant comes everybody is going to see; on the top of it there is the ambri, then
everybody will see and you are sitting amidst people will certainly see. This is called
unintelligent expectations.
I want to have all relationships also; and I should not have relationship caused problems.
That is impossible. Either have both or reject both. sambhanda saga and dukha go
together. Accept saga and dukha or reject both saga and dukha; you have a choice.
But you can never say: I want saga only; but dukha part I do not want; if you say,
Bhagavn also will be helpless. Even the omnipotent Bhagavn cannot help. He says reject
both; or accept both.
So therefore mham means saga. saga mham vidhya; mukta bhava; May you become
free. asagha asagha asagha; it is not for regular chanting in kada pida speed,
and 'finish' it. It is not for mere chanting or verbalisation, it is for seeing the meaning of that
word. Therefore I am asaga is mukta; be free.
1730
And kritrtho bhavathu; may you be kritrtha; absolutely satisfied with yourselves. May you
be self-sufficient.

|
-
||||
samdhin sdhuvinicaltman
paytmatattva sphuabdhacaku |
nisaaya samyagavkitac-
cchruta padrth na punarvikalpyat ||473||
And here the Guru says; Hey iya, you do not want ravaa and manana sdhana, you do
not require because already I have taught you vdnta. So if at all you have problems, it is
not because of lack of ravaa mananam, it must be only the lack of assimilation of the
teaching and therefore may you spend time for dwelling in the teaching. You spend lot of
time for saga; in fact in every transaction you are invoking one relationship or the other.
And when I say relationship I do not mean only the human being; it includes pets also; there
are people who cry more for the death of the pet than their own kith; so it can be
relationship with animals; it can be relationship with objects also. svasvmi sambhandata; so
I am the owner of this corporation, this house, this property. Therefore when I say saga, it
means both type. Every transaction reinforces the saga and therefore it has to be
neutralised by invoking the asaga svarpam. In fact the more the transaction the more
nidhidhysanam should be. Therefore he says: samdhina; by the practice of samdhi, I have
talked about the samdhi abhybefore. Or by the practice of samdhi abhy or
nidhidhysana abhysa, vinicala tmana, in which the mind keeps quiet; leisurely, relaxed,
withdrawn from transactions.
So with a withdrawn mind; vinicala tmana; here tma means mind; vinicalam means calm
mind; not with a fixed time; I have got 12-1/2 mts; always with an eye on the watch and
doing dhyna; so therefore if you have to enter into vdnta constantly looking at watch;
even in the class you are always looking at the watch to see when the class would be over.
So that is why last 15 minutes you cannot hear. That is why I stop the class at the right time,
because the mind gets switched off 10-15 minutes before itself often. Then after 8 p.m. what
is the hope of having the mind; I would be talking to the curtains and the walls; and I do not
want to do that. So therefore without looking at the watch, without bothering about the next
engagement, must be like an sanysi; there is nothing more to be done; that way you have
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to practice dhynam. absolutely relaxed; not anxious about the next engagement; that is
called vinicala tma; calm, relaxed, samdhina, by dwelling on the teaching you have all the
time on the earth. It is not sandwiched between two anxious engagements.
You have got all time on earth; with that mind, spua bdha cakua, and in that mind, you
should bring in the teaching. So with the eye of clear understanding and here understanding
means what; recollection of the teaching gained during ravaam and mananam. So the eye
of wisdom; sputa bdha cakua; the eye of clear understanding; tma tatvam pasya; may
you dwell on; see your own higher nature, which is never busy; which has no more duties to
be completed.
Which has no more relationship, every relationship introduces a bunch of duties; one
relationship you remember, the uncompleted duties come to the mind; and then you feel
like stopping the meditation and completing the duty; because miles and miles to go; like
that saying of Jawaharlal Nehru; that also he quoted somebody else. I have miles and miles
to go. This has to be done; that has to be done; this has to be completed; whether I will
survive till then. So that is all ahakra's incomplete journey. ahakra's incomplete duty;
therefore without relationship and duties and the consequent tension; relaxed and see who
you are.
Now it has become 8. You have to run.

Hari Om.
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143. Verses 474 to 476
akarcrya has presented the entire vdantik teaching through the mouth of the guru and
the teaching was completed in verse No.471 and in this not only the teaching of the vdnta
was presented, the sdhana required to receive this teaching completely also was pointed
out, sdhana being ravaam, mananam, and nidhidhysanam and uniquely in
Vivkacmai, nidhidhysanam aspect was very very elaborately taught; running into
nearly 150 or more verses. And having taught jna sdhana in the form of ravaa manana
nidhidhysanam, akarcrya presented jna phalam also in the form of jvan mukti;
which was also elaborately given from verse No.418 to 471. In no book the jvan mukthi is so
elaborately presented.
And now from verse No.472 up to 478, the teacher is giving upadea to the student. And if a
student has received the vdantik teaching convincingly, there is only one sdhana to be
followed and that is nidhidhysana, otherwise called, samdhi abhysa. And I told you that
nidhidhysanam can take several forms, even repeated hearing is a form of nidhidhysana,
writing is a form of nidhidhysana, discussing is a form of nidhidhysana, or reading or
writing or even teaching is a form of nidhidhysana.
And if a person is not satisfied with all these forms of nidhidhysana, he can optionally take
to the meditative form of nidhidhysana also, in which a person sits in a particular place and
follows all the rules of meditation given in the sixth chapter of the Gt: samam kaya sir
grvam, etc. But this form of meditative nidhidhysanam is not compulsory for all if a person
feels the necessity, one can take to that. But there are other forms of nidhidhysana which
one can follow. And therefore the teacher advises the student, Oh! student, take to any one
form of nidhidhysanam and assimilate the vdantik teaching. And as the vdantik teaching
is assimilated, there is a transformation in the way that I interact with the world, the old
behaviour is flushed out and the new behaviour is replaced, which alone is discussed in the
Gt, in the form of sthira praja lakani, para bhaktha lakani and guttha lakani.
Note these three portions, wherein they give the behaviour of a person who has assimilated
the vdantik teaching. And constantly check your behaviour and the behaviour of the jvan
muktha, so that the gap between my behaviour and the gap mentioned in the stra should
become lesser and lesser. The gap between the jvan muktha lakaa and my conduct; the
gap should become less. And here the teacher in the 473rd verse is referring to one form of
nidhidhysana which is called samdhi abhysa rpa nidhidhysanam. Meditative
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nidhidhysanam, in which a person focuses on vdantik teaching to the exclusion of all other
thoughts.
Therefore he said samdhina sdhu vinicaltmana. May you take to samdhi abhysa as
given in the 6th chapter of the Gt, which is one form of nidhidhysana; may you take to.
And what is the aim of samdhi abhysa. Not thoughtlessness. We never prescribe
thoughtlessness, we prescribe focussed vdantik thought.
And therefore sputa bhdha cakua; may you invoke the vdantik thoughts, which have
been created during ravaam. So the vdantik thoughts, which have been created during
ravaam. What is that: Brahma satyam, jagan mithya, jv brahmaiva na par. I am the only
reality, the entire world is superimposed on me and the world is incapable of affecting me.
Any thought which is centred on this basic is vdantik thought.
And sending the focussed vdantik thought is here samdhi abhysa. And by this pasya
tma tatvam. May you see again and again, the validity of this teaching.
Remember meditation is not meant for proving vdnta. There is no more proof required or
expected. Meditation is only for making this vdantik thoughts well entrenched in my heart.
Therefore paya.
And nisaaya samyag avkitac; if you dwell upon the teaching convincingly, with
conviction. Even if there is a slightest doubt, meditation cannot work; if there is a doubt, we
have to switch over from mediation to mananam. Many people think that meditation is to
clear the doubt. Mediation is never meant to clear the doubts. Doubt can be clearly only my
mananam.
Mananam means what; ask yourselves why you do not accept the teaching. The intellect can
raise any number of questions and they should be answered by what; again by thinking only;
and that is why we have got manana granths, which are specially meant to answer all the
logical questions. Therefore doubts are born out of wrong logical thinking, doubts are
removed by right logical thinking.
Therefore, nisaayam avkitact; may you see this fact, very clearly, without any doubt
regarding its validity and the fundamental doubt may be why should I accept vdnta.
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Why should I accept vdnta even for that we should have an answer. So many people are
writing so many books; why I should accept vdnta. Prama saaya; prameya saaya.
We have got doubts themselves categorised. And categorised doubts and categorised
answers we have got granths; they are called siddhi graths.
But generally people do not think that much, even for limited logic people are running away.
If we introduce such siddhi granths, nobody will come. But if there are such doubts, we have
to answer them.
So nissaayam samyagavkitact. If we get the conviction. Then sruta padrta. Then

the teaching, padrta means here the teaching. And what is the teaching; Brahma satyam,
jagan mithya, jv brahmaiva na par. Brahman is the only reality, jagat is only an appearance
on Brahman and that Brahman, the reality is none other than I myself. This is the essence of
the teaching called padrta. This padrta sruta, which has been received through
ravaam.
So this vdantik essence padrta received through ravaam, srutaha puna na

vikalpayath, is never doubted again. Let any rational person question me; let any logical
thinker question me and in Brahma stra other philosophers are allowed to question. Skya,
Yga, Nyya, Viseshika, Prva Mmsa, Boudha, Jaina; every single person is allowed to
challenge the vdnta, and no challenge can stand in front of this teaching. So na vikalpyat.
There is no weebit of a doubt.
And if you do not answer those doubts, what will happen is: you have to suppress the
intellect and go by blind belief. We do not want to convert vdnta into a belief system,
where there is no scope for reasoning at all. Vdnta is not a matter for belief, but it is a
matter for understanding. To convert it into belief, you have to suppress the intellect.
Suppressing the intellect is the greatest tragedy because Bhagavn has given the human
being alone the intellect, to think and know and therefore we have to allow the intellect to
question and we should be satisfied intellectually also. Therefore vikalpa nsti means,
intellectual satisfaction is there in this teaching.
Continuing
-
|

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svasyvidybandaambandamk-
tsatyajnnandarptmalabdhau |
stra yuktirdikkti prama
cntasiddh svnubhti pramam ||474||
So in this verse, the teacher points out the sources of this knowledge, the three factors which
determine and govern this knowledge, viz., ruti, yukti and anubhava. Therefore if there is
any vagueness regarding this knowledge, you have to take all these three factors into
account, ruti, yukti and anubhava.
Therefore he says, svasya avidy banda sabanda mkat satya jna nanda rpa labdhi.
What is our goal in the spiritual sdhana? tma labdhi is the goal; attainment of my own
svarpam. tma means my real nature. labdhi means attainment. And what is my svarpam.
Satya jna nanda rpa tma. The tma which is satyam, satyam means what: immortal or
immortality. So immortality is my svarpam, and therefore I need not go after immortality. I
need not go after security. In fact, most of the time, our life is dedicated to the pursuit of
security. In the form of gold, in the form of possessions, in the form of money, even in the
form of people. Security is one of the primary agenda. Vdnta says: security is my very
nature. tma is ever secure; antma is never secure, because kla is eternally attacking the
body and things. We can never protect any possession from, what you call, the attack of
kla and therefore tma is ever secure and that ever secure tma I have to get.
Then jna which is of the nature of jna, caitanya rpam, nithya caitanya rpam and
nanda; nanda means pratvam; freedom from want; freedom from self-inadequacy, at
the physical level or emotional level or intellectual level, at all levels. Freedom from want is
called nanda, pratvam. These three together form the nature of tma. Satya jna
nanda rpa tma labdhi, attaining that tma is the goal.
And how do you attain that tma. You never attain that tma because it is your very nature
and therefore there is only a figurative attainment as though attainment. And how do you
do that. By discovering the tma; by the removal of ignorance.
Therefore avidy banda sabanda mka. Mka means giving up. So in this place, mka
does not mean mka liberation. In this context mka means tyga.
Tyga of what; avidy banda sabanda. Sabanda means association. So giving up the
association with avidy banda; association with ignorance. So they are our primary bandus.
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So we have struck a relationship with ignorance. What a bandu. Avidy is the mother, out of
whom all the sasra has started and banda; banda means bondage. Therefore
ignorance and bondage are our twin relationship. Give up these two relationship. So avidy
sabanda and banda sabanda or avidy banda sabanda, mka you give up.
And once you give up ignorance, by what: that is understood. Ignorance is given up, only by
knowledge, that we have to supply; jnna avidy banda sambandht mkt, you remove
the covering of ignorance. Then already available tma is discovered.
And discovery of tma is said to be the attainment of tma. And for this discovery, you have
got three means going together; what are they: stram, yukti; desikkti; sva anubhthi
cha pramam. stram stands for ruti pramam, which includes desikkti, which
includes the words of the guru; dika means acryaha; a guru. Yukti, the words, the
commentary, the explanations, the teachings. So the words of the guru must go along with
the stra, because stra cannot fully communicate without the words of the guru. Because
many ideas in the stras are only implicitly present; they are hidden; they have to be made
explicit. And therefore they should go together.
Remember the example of the cassettes and tape recorders. The cassette might have all the
music and talk but if the music should become explicit, audible to me, I cannot keep the
audio cassette and keep on my ears. What will I hear; nothing. The cassette should enter the
mouth of the tape recorder and then it comes out. So if tape recorder or cassette player is
important, then we can have the player only. If player is important, suppose you have player
alone and no cassette, therefore no use.
Therefore dika is like the player; ruti is like the cassette only when they join together, it
becomes ruti pramam. Otherwise they are nothing words and words and words and
sounds only. Therefore stram and desikkti together is called ruti pramam.
Then Yukti; Yukti means what: logic or reasoning. That is why I say, vdnta never asks us
to suppress the intellect. Daynanda svmi talks about modern vdnta. They are many
people who ask us to suppress the intellect; and they think that using the intellect is
academic study of vdnta, intellect is not useful in the field of vdnta, because tma is
beyond buddhi; and therefore suppress or remove the intellect and sit in meditation and
realise the nirvikalpaka samdhi is the teaching. Very unfortunate teaching.
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You should never transcend the intellect; you should never suppress the intellect; you should
never remove the thought; you have to use the intellect and use the logic.
Who says: akarcry says: yukti. Then why do we say intellect is useless. We say mere
intellect is useless. The intellect along with the stra is useful. stra sahita buddhi is what
we are talking. stra rahita buddhi we criticise; we condemn; we throw away. Never throw
away the buddhi totally.
Then what do you do. You reinforce the buddhi with stra prama. Kathpaniad very
clearly says: dryate tu agraya buddhya; through buddhi alone you have to attain tma jna.
dryate tu agraya buddhya; manasai vdamptavyam; yeshonurtma ctas veditavya.
And once you have decided to use the intellect, you have to bring reasoning because buddhi
knows only the language of reasoning.
And therefore yukt pramam is very important. Mere intellect is to be criticised but stra
sahita intellect is very very necessary. Yukti;
Then the third one is anubhti. Anubhava; and this is also another important word often
misunderstood; anubhava is not any mystic experience we are talking about; it is not about
any Brahman experience we are talking about; because we have already said Brahman is
never an object of experience and therefore Brahma anubhava does not exist.
Then what do you mean by anubhava here. The anubhava that we already have. So ruti
and yukti must be analysed based on our already existing experiences; because stram uses
our regular experiences themselves for understanding vdnta. stra never prescribes any
extra-ordinary experiences for this jna. stram uses the already available experiences.
And what are the already available experiences used. Two experiences are very primarily
used. Very ordinary experiences; but primarily used, and they are suupti and svapna. To
understand the vdnta itself, two important anubhva; two main anubhvas that we use is
svapna and suupti.
In Brihadaranya Upaiad, there are two sections known as Svaya jyoti Brhmaam and
arraka Brahmaa; one of the best sections presenting the teachings so comprehensively,
they use the svapna anubhava and suupti anubhava.
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Svapna anubhava is to show that a false duality can appear as real. The best example to
show that the false duality can appear as very real; what is the example; svapna anubhava.
Svapna is real or unreal? When? In svapna, it appears very solidly real; but we know it is not.
Suupti anubhava is to show that duality is not our intrinsic nature. If it were an intrinsic
nature, it would have been there all the time with me. The very fact that dvaitam goes away
during suupti indicate dvaitam is incidental.
By analysing suupti and svapna like this, you analyse with what; your blessed intellect. So
using the intellect, with the help of the stra, we have to conclude that dvaitam is incidental;
advaitam is intrinsic.
My knowerhood is incidental; consciousness is intrinsic. My doership is incidental; incidental

means what; it is only superficial; what is the anubhava required for this; svapna and suupti;
and of course to listen to the class, you require what avasth?
Do not ask whether that avastha is required or not. I am assuming that you are all in jgrat
avastha, because I am analysing svapna and suupti in which avastha. Not in samdhi, not in
svapna.
Therefore in jgrat avastha you have to analyse avastha traya anubhava. The entire
Mnukya is avastha traya anubhava vicra. Therefore you require what: ruti, yukthi and
avastha traya anubhavam. You should have slept; that is the qualication. You should have
had the experience of suupti.
And if you do not have, the vdantik teacher himself gives; sometimes in the class itself. So
therefore he will never lack it. Therefore sva anubhti.
Sva anubhti means avastha traydhi anubhava, which is antha siddha. Which is there
within you. In you obtaining all the time, jgrat avastha, suupti avastha, or you can reduce
into two anubhava; dvaita anubhava. Jgrat and svapna stands for dvaita anubhava. Suupti
stands for advaita anubhava. We have dvaita anubhava; we have advaita anubhava. Vdnta
is not meant to give you dvaita experience or advaita experience, because both experiences
we have.
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Then vdnta is meant for what. Which one of these two is real? And which one is incidental
and superficial? This understanding which has to take place in the intellect is given by
vdnta stram. Therefore antha siddah anubhti cha pramam; ruti yukta anubhvas
are the pramam.
Continuing
|
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bandh mkaca trptica cint:':'rgyakudhdaya |
svnaiva vdy yajjna parmnumnikam ||475||
And by using ruti, yukti and anubhava, I have to be convinced that aha satyam jagan
mithya. This conviction is something belonging to the intellect and whether the conviction is
there or not who knows. Whether I am convinced or not, only I have to know.
And therefore akarcrya says nobody can tell whether the other person is a jni or not.
It is only a probability that we arrive at, based on the context of a person, by using various
other parameters we say he might be a jni.
There is no way of knowing; suppose I have to know whether you are hungry or not; how do
I know. If you say I am hungry, I can never contradict it; and if you say I am not hungry, that
also I cannot contradict, because they are called svata siddah; which obtains within oneself;
the others cannot directly know them. Therefore he gives a list of them.
So what are the things which one has to prove by oneself only. Banda. Whether I am a
samsri or not; who knows; only I know. And even if I repeat hundred times, you are
liberated; you are liberated, and suppose you do not accept and at gun point I say, you are
liberated, accept that. Out of fear I say, OK, I am liberated, kindly leave me you will say. and I
want to be liberated from you; that I have to say! you might say that: but whether you utter
or not, the idea I am buddha or muktha who has to prove. I only. Therefore banda
mkasca. The sense of freedom; there are all subjective. He wants to say that they are all
subjective.
Trpti, Trpti is not jna, Trpti comes under jna phalam; which is an experience. Only
we say Brahman is not an experience. Brahma jna is not an experience. But Brahma jna
phalam is an experience. And one of the phalams, result of brahma jna is what: Trpti; I am
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satisfied. Even if Yamadharma comes right now, I am ready to say bye bye to the world and
go. Nothing missing in life; I am OK; everything is OK. That is called Trpti.
Then Cint; the opposite of it; worry; cint means worry; whether you have worry or not I can
never know. Seeing the face, I have to infer; but you can always train yourselves to keep
worry inside and smile outside; like the Air-hostess; or sales representatives; you are not
supposed to be gloomy, then the product will not move. You have go and smile; therefore
face is often not an index of the mind. They say there are intelligent people who pass the
examination of the lie-detector test. I do not know whether you have heard. There are some
efficient liers; and they can lie and the lie detector will not detect it. They say when we tell a
lie, there is a strain in our personality because we have a double personality. And even that
slightest strain in the mind, will indicate biological changes. And that is what the detector is
trying to study. But if we are a regular expert liers, there is no conflict also; and it would not
detect. So therefore outside action need not indicate the internal condition. Therefore only I
will know them. Cint.
Then rgyam. Whether I am healthy or not, who knows; there are people who are physically
very fit on the face of it; but all the possible diseases are there. And there are some people
who look very sick, but they are the healthiest also. So rgyam also is a subjective thing.
Then ud means hunger. ; should be split as and there is a printing

mistake here; they have put ud ; = d, they have put third dha in some books, it
should be fourth dha = dh; . dhi means etc. in short, all emotional conditions, like
peace, nanda etc.
svnaiva vdy; one has to know by oneself only. Others can never know whether I am
muktha or baddha. Tat jna, parm anumnikam bhavathi. Whereas these inner
conditions only be inferred by others. So your inner conditions I can never know; I have to
infer and my inner conditions you can never know, you can only infer. And inference may not
be always correct also.
Therefore parm anumnikam. That is why if somebody asks you, Give me a list of
liberated people. some body asked our Svmiji. who are the liberated mahtmas in the
world? We are not able to detect a liberated person who is alive. Now I am asked to answer
whether Rmakrishna Paramahamsa is liberated or not; when I have not even seen that
person; where is the question. Rmaa Mahari is liberated or not.
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Never ask such embarrassing questions. Nobody can know. We can only talk about the
probability. And if their teachings are available, perhaps I can check up the teaching, with the
strik teaching, and if there is a contradiction, it will only create a doubt, and if there is no
contradiction perhaps they have understood. But there are also I can write exactly as stra
has written. How do we know. Therefore we can never say whether the other person is
liberated or not; but thank God we need not know whether the other person is liberated.
And therefore svnaiva vdy yajjna parm anumnikam. anumnikam means inferred.
|
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taasthit bdhayanti gurava rutay yath |
prajayaiva tardvidvnvarnugrhtay ||476||
So here the crya tells that guru and stram can have only a limited contribution in the
spiritual pursuit. A lot of cooperation is required from the student also. It is unlike lifting a
person from one place to another. Suppose a person has to be taken to the gate; then we
can say that you please come there. And he can cooperate and get up. And even if that
person does not have strong legs, at least he holds to the other person and slowly walks
holding to the hands. And suppose that person refuses to come and says: I will not
cooperate with you; then three people can physically lift and take. Or recent stories I do not
want to go; police stories; OK. If I about that, what to do if I am arrested. All those things can
happen. But taking to mka is not like that. Chinmaynanda often used to say: I am not a
mule to carry you the disciples to mka; it is not possible. Guru is not a mule to carry the
disciples to mka. If it is a physical job, Guru would have done. It is a question of
understanding and therefore guru can provide the input; the necessary things for
understanding; iya must be able to receive and assimilate. And if qualifications are
required, iya has to acquire them. If mananam has to be done, iya has to do that; if
nidhidhysanam has to be done, iya has to do. Even the teaching guru can teach; whether
iya's mind is in the class or not, it is a very big hope. Whether the mind is here or not, what
can the guru do? Therefore akarcrya warns; they can play a prominent role; but you
have to play your role. Therefore he says: taasthit bdhayanti; an example is given. To
convey this idea, it is a beautiful idea. Suppose a person is on a boat in the river; and that
person is caught up in the river and he does not know how to take the boat to the shore and
there are so many dangers; rocks are there; whirlpools are there; and this person has got the
oar; the oar is there; but he does not know how to operate and come to shore. There is
another person who knows how to do that; but he cannot go to the boat; he is on the shore,
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because in between there are so many dangers. Now this person shouts from the shore, how
you have to bring the boat to the shore. Do this, do that, he is giving the instructions. The
instructions can be given by the person on the shore, but the other person has to act
according to the instructions.
In the case of vdnta, it is not acting, nothing to do; but he has to think in those lines. Guru
is giving the direction of thinking, but the iya has to travel in that direction. And therefore
he says: taasthit; this is the example. taasthit, the people who are expert oarsman; they
are standing on the shore and they can guide a person who is on a boat. Yath to be
supplied. Just as such people guide from distance, similarly guruva.
And rutaya; gurus and rutis can give the direction of thinking; yath is there in the slka;
tath we have to supply. Yath taasthit bdhayanti tath gurava rutaya ca bdhayanti.
And you should be able to go along the lines. And if you are not able to go along the lines,
then you are not going to be convinced of advaitic teaching.
Even though akarcrya's commentary, sub-commentaries are all there; do you think that
the entire humanity is convinced of advaitic teaching. There are so many people; they say I
am not convinced. Vishiadvains themselves are not convinced. Dvaitins are not convinced.
There are so many other religious people who are not convinced. Guru can never take a vow
that I will convince the iya. If guru's aim is convincing the iya, guru will go mad.
Never have the aim of convincing other people. You can only give the necessary arguments
and supporting reasoning, that alone is in your hand; karmani va adhikraste; after all these
things going inside; whether the iya is going to be convinced or not, it depends upon so
many factors. Many factors over which guru has no control. And therefore even at home
also, if you are arguing with your spouse, if you want to convince your spouse or children;
forget it; never going to happen; you can give your arguments in favour of such conclusions.
Whether such arguments convince the others or not, it is never in your hands.
If you know this very well, you will not be frustrated in life. Otherwise you will shout; you will
raise your voice; logic is no more working. So when logic fails; tantrums, shouting, banging
the table. If logic cannot convince, how can banging the table and shouting convince. And
the other person nods the head, not out of conviction; but your shouting the other person is
not able to stand.
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Therefore you shout the other person down; but as somebody nicely said: silencing a person
is not convincing a person. Silencing a person is never convincing a person. A person can be
silenced by several methods including raising the voice. And therefore no guru has got the
agenda of convincing the disciple. Every guru wants to help the disciple discover. If the iya
is convinced, he is lucky; otherwise guru will pray for the disciple also. If not in this janma,
next janma. And some students come and tell the teacher himself; I am not convinced.
Previously I used to get frustrated. But now I just smile. You do not understand; that is your
problem.
Therefore, praja va tare Vidvn; so a vidvn, an intelligent student should cross and reach
the shore; taraam here means reaching the shore, in keeping with the example. An
intelligent should reach the shore of mka; only by the application of his own intellect. That
is why going back to the other example.
stram is like a mirror; a mirror can help me in seeing my own face; but remember, mirror
can also help only if my eyes are in good condition. So not only I require eyes of good
condition, I require mirror also. And not only I require mirror, I require good eyes. Similarly,
my buddhi is like the eye, stram is like the mirror, intellect and the stram must go hand-
in-hand.
The guru will take care of the stra part, the iya has to be take care of the fine tuning of
his intellect. And therefore prajayaiva; only with a fine tuned intellect, the iya has to cross
the ocean of sasra. And not only he should have an intellect, that is called pururta; fine
tuning the intellect, is using your free will. Because by your effort alone, you fine tune your
intellect. Fine tuning means what: sdhana catuaya sapatti .
And Sankarcrya adds even that is not enough, vara anugrhtay. vara anugrha is also
required. So guru, iya's intellect and vara anugrha; if all these three are joined together;
there the communication will culminate in successful jna.
Hari Om.
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144. Verses 477 to 480
After completing the teaching with verse No.471, now from the 72nd verse onwards, Guru is
giving his final parting advice to the disciple. And the guru points out that I have done
everything that I have to do as a guru. And as a guru my job is making the ruti pramam
available for your use, because the iya does not know how to make use of the ruti
pramam, because it has to be made use of only in a particular way. And since iya does
not know that, a guru is necessary and as I have often said, guru does not give any teaching
of his own, but he makes the stra pramam available for the student. It is exactly similar
to holding a mirror in front of another person. I do a play a role alright; it is nothing but
holding the mirror properly, but ultimately, you face only in the mirror. Mirror alone has the
capacity to help you see your own face. I cannot reflect you; I cannot reflect your face but I
can help you with the mirror. I cannot help you to see the reflection in the mirror.
And that method of showing the mirror alone is systematic teaching. Teaching is helping the
student to see the verbal mirror. And then as I said in the last class, even if Guru shows the
mirror properly, iya can benefit from the mirror only if she has got a pair of eyes. And not
only he should have a pair of eyes; it should be in a reasonable or reasonably good
condition; And whether the eyes are in good condition or not, who will know. Only the iya
will know. When the doctor tests your eye, he puts different glasses and he can never tell
whether you are seeing clearly or not, after fixing a glass he is only asks you: are you able to
see clearly. So therefore, whether you have a pair of eyes, and whether your pair or eyes are
able to see clearly, only you have to take care of, that is your responsibility and if there are
deficiencies in the eyes, giving the proper treatment also is in your hands. If you want to take
treatment, doctors will help. But the decision to take treatment must be yours. Similarly guru
is holding the stra mirror and your eyes are nothing but the intellect or mind. To see the
physical body, you use the fleshy eyes, but when the teaching is your very svarpam, you
require praja; that is what akarcrya said: prajayaiva tardvidvn; praja means
buddhi, vivka akti, discriminative power.
Not only you should have it, but you should properly use it also; when guru shows the mirror
you are looking in the other direction, what can Guru do. That having the appropriate eye of
wisdom, is in your hands, and whether the eyes are in good condition or not, I can never
know, I can always be optimistic that you are seeing.
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Similarly, you alone know whether you are able to grasp the teaching properly, and if there
are deficiencies in the praja caku, which you alone will come to know; if there are
deficiencies in the praja caku, those deficiencies have to be rectified by you and you
alone. And the deficiencies in the eyes are the in the form of cataract, long sight, short sights;
various deficiencies are there in the eyes; there is the science of ophthalmology. Similarly for
vdantik buddhi the deficiencies are in the form of lack of vivka, lack of vairgyam, lack of
amdi aka sapatti, lack of mumukutva. In short, deficiencies in sdhana catuaya
sapatti.
And if those deficiencies are there, the student alone has to chose to rectify. The moment
student chooses to rectify, the stras and gurus are there to find out what are the eye drops;
karma yga drops; upsana drops; and some surgery; all types of sdhana, ophthalmology is
there. The entire vda prva bhga is ophthalmology alone. It is meant only to rectify your
buddhi.
Vda prva bhga makes your buddhi effective. And vda anta bhga shows the mirror.
Vda prva refines your eye, vda anta shows the mirror. And here the guru says: where you
have to take responsibility, you have to take. A passive approach to vdnta putting all the
responsibility on the guru only would not work and therefore akarcrya said prajayaiva,
by developing proper buddhi. In Kathpaniad, dryattu agraya buddhy skmaya. A
sharp and subtle intellect is required.
And of course akarcrya adds, in and through all these treatment, even though the
doctor has found out the deficiencies, and decided to give the treatment, before you take
the treatment; you go to the Lord and seek the grace of the Lord. Even the best doctor can
falter and commit mistake and therefore akarcrya says Bhakthi or surrender to the Lord
is one inevitable common factor; there is no secular vdnta.
A vdnta student has to be necessarily religious in nature; otherwise vdnta will become
pure academic philosophical force and therefore pururta is also required, vara
anugraha is also required; guru's teaching is also required and therefore Oh! disciple, do
what you have to do. Up to this we saw.
Continuing
|
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svnubhty svaya jtv svamtmnamakhaitam |
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sasiddha sammukha tihnnirvikalptman:':'tmani ||477||
Having received the teaching, in the form of ravaa and manana, the student's role is
nidhidhysanam; as I said nidhidhysanam is the primary responsibility of the student;
because teacher can never do nidhidhysanam for the student. At least in ravaam, there is
50:50; the teacher has to teach; and the student has to make the quiet mind available. It is
50:50 responsibility, whereas in the case of nidhidhysanam, it is 100% responsibility of the
student. And if the student says I have no time, Guru can only pray for the student.
And therefore here guru says: svaya jtva. So the iya has to no by himself, using the
ruti pramam, he has to know by himself, svnubhty; svnubhti means aparka taya;
in the form of self-evident consciousness. The student has to know himself as the self evident
consciousness, which is experienced not at the time of meditation, but which is experienced
at all times. Prathibdha vidhidhataya; svnubhty means what: as the self-evident
consciousness obtaining in all the avasthas; in simple Sasrkt; aparkataya.
Having discovered oneself aparkataya as the self-evident awareness and what type of self
it is: akhaitam svamtmnam, he has to know himself; own up himself as akhaa
caitanya; akhaitam means undivided consciousness, which means I am not even a
knower. As long I remain as a knower, there is knower, known, knowing or instrument
division, which is called triputi or vikalpa. Therefore I have to claim myself as the pure
consciousness, which is not even a knower. Consciousness gets knower status only when it is
associated with the intellect. Intellect association gives me knower status by myself, I am not
even a knower.
And how do I prove it. In jgrat avastha and svapna avastha, waking and dream, I am
associated with an active intellect. Therefore I become a knower and triputi is there. In
suupti, the active mind has become passive, it is no more a thinking mind, it is a resolved
potential dormant mind, and therefore I drop my knower status. And therefore I do not
experience the triputi of knower, known and knowing also.
And therefore when buddhi active, I am knower; when the buddhi is resolved; I am not a
knower; therefore knowerhood is only an incidental status of mine. Then what is my intrinsic
nature; it is pramtru, prama, pramya vilakaa caitanya.
Nantha prajm, na bahi prajm, na praja na ghana caitanya; viswa taijasa prjna
vilakaam caitanya; turiya rpam caitanya, is here called akhaitam. And then
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sasiddha. And this becoming an accomplished person. sasiddha means a siddha

purua; siddha purua means the one who is no more a sdhaka. A sdhaka is one who
wants to know. Having known myself very clearly, I loose my sdhaka status and the sdhaka
alone becomes sidda. When you leave your house to reach this particular hall, you are a
sdhaka. Sdhaka means the one who has to accomplish a particular goal.
And here the goal is what: reaching this hall; the moment you have the reached the hall and
become seated, you are no more a sdhaka with regard to in Sasrkt we call: siddha
purua.
Do not think siddha purua means that you have to materialise things. That does not mean
a man of miracles. Siddha means the one who has accomplished the goal; that he has set up
for himself.
When you are hungry and you want to eat, you are sdhaka with regard to the eating; and
once you have completed the eating and your stomach is full; with regard to that goal; you
are sidda.
Similarly once I have known, I am akhaa caitanya; I am called sasiddha. An

accomplished person. A siddha; a jni; a jvan muktha; whatever word you can use.
And if I have understood my akhaa svarpam, how will I remain in the world? sammukha
tih. In fact there is another reading, which is a preferable reading; instead of sammukha,
there is another word, susukha; that fits in with this context and therefore I will take this
reading. Susukha tih; one remains totally at peace with himself. tmanva tmana
tua. Yasthu tma rathi rvasyt tma trpthaca mnava, tmanva ca santua.
Susukha means I feel that my life's mission is accomplished. And all other duties that I have
in the vyavahrika plane, their fulfilment and non-fulfilment have nothing to do with my
puratvam. Because in vyavahrika plane, you can never complete your duty. So at any time,
you die, there will be some duties completed and some duties incomplete.
Even if you live for 200 years and do everything that you want, at the time if there is an
interview asking whether anything is left to achieve. It is said Shivaji Ganesan said that he has
played all the roles, but still he had one kurai; he wanted to play the role of Periyr, EV
Rmaswamy naicker. I do not want to say whether it is a good desire or bad desire; I do not
1748
want to judge; but he had one desire unfulfilled. I am not saying that you have such a desire.
Always there will be something in vyavahrika field.
Another interesting example is that one of the akarcryas of Srigri wrote a

commentary on this Vivkacmai. And his commentary is not complete. He had written
commentary up to verse No.481. Rest of the commentary is incomplete. Therefore
vyavahrika dry, the task that he had taken is incomplete. Whether he deliberately left it
incomplete or it was God's will, we do not probe. There are always incomplete tasks in
vyavahrika plane. My pratvam has nothing to do with the apratvam of the ahakra-I;
my pratvam is that of ski's pratvam. And therefore Susukha tih; he owns up
ski's pratvam rather than complaining about ahakra's apratvam.
And nirvikalpa tmana; in the form of nirvikalpa tma he remains. Nirvikalpa tma means
what: akhaa tma of the first line, which means divisionless-I; trupti-less I, he remains and
when we say that this wise person remains in Brahman, he abides in Brahman; there also a
person may think of duality, because I am using the expression, he remains in Brahman; then
what happened. Like the water remains in the cup. Two. So there is water and there is the
cup. This is called dhra dya sabanda. Like that Brahman is down below; jni is up
above; and the jni is remaining in Brahman. We may think and therefore akarcrya
writes tmani tih; he remains in himself. That means there is not even dhra dya bhva.
Because he is tma.
Continuing
|

||||
vdntasiddhntaniruktir
brahmaiva jva sakala jagacca |
akhaarpasthitirva mk
brahmdvity rutaya pramam ||478||
So the teacher says: Oh Student, I will condense the whole teaching for your benefit.
vdntasiddhntanirukti; nirukti means sra; the essence; stra rpam is niruktihi, in this
context. Normally nirukti means definition. In this context, niruktihi means gist, capsule of
what: vdnta siddhnta, essential teaching of vdnta stra. siddhnta here means
ttparya, the central teaching, the pith, the core of vdnta.
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And what is that; ; is the following. So first line goes for the introduction. Following is the
essence of vdnta.
And what is that: sakala jagat jva ca brahmaiva; the whole universe as well as all the
living being, the jva in the universe, so sakala jagat refers to the achetana prapaja, and
the jva refers to the chetana jvas, living being, occupying this universe, bkthru, bgya
prapaja.
Sakalam, without exception, including vara. So vara is also chetana or achetana. vara is
ctana; is nothing but what: Brahmaiva; Everything is nothing but Brahman, which means
there is no vara other than Brahman; there is no jagat or world other than Brahman; there
is no jvah other than Brahman. Brahman plus nma rpa No.1 is vara; Brahman plus nma
rpa ni.2 is jva. Brahman plus nma rpa No.3 is jagat. Divisions belong to nma rpa;
substance is only Brahman.
That is why I repeatedly say: in the vision of vdnta, there is no matter. Matter is nothing
but name and form; substance is only consciousness. So this is sarva Brahma maya jagat.
Idam sarva brahmaiva; brahmaiva idagum sarva is Vdnta.
And then akarcrya gives a warning; when the upaiads says: Brahmaiva idagum
sarva, we may conclude; there is some Brahman, which is everything. Therefore the stra
replaces the word Brahman by tma; tma va idagum sarva, which means what: the
consciousness is not an object. The conscious principle is you, yourselves.
Therefore instead of saying Brahman is all; I should be able to say I am everything. So I put
on the vesham of vara , I put on the vesham of jva; I put on the vesham of jagath; that
alone is said in Taittarya; Aha annam; aha annda; aha Slkakrt. So I am the knower; I
am the known; and I am the combining, connecting link also. Slkakrt means the linking
factor. Therefore do not stop with Brahman is everything. You have to convert into I am
everything.
And that is said in the second line; akhaarpasthiti; remaining with the knowledge, that I
am the undivided consciousness; akhandrpa sthiti; I am that undivided consciousness
called Brahman. Remaining with this knowledge all the time. Not that deliberately you
remember. Initially it is remembered deliberately. Later this wisdom must be there behind
you; like the tampura ruti for a musician. Remember that. Musician does not listen to
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tampura ruti for 2-1/2 hours. After listening to which they may say that the concert is over.
No. 2-1/2-3 hrs he sings; but all his songs are in keeping. And your singing is what: leading
your life. So live in the world; but there be the tampura ruti; I am all.
And mka. That alone is called mka. Not knowing is sasra; or not remembering is
also sasra. Not studying Vdnta is sasram; not remembering vdnta after studying is
sasram; two forms of sasra. People say: during vacation we forget vdnta. How can
you do that. So one is educated-samsri; another is uneducated samsri; ;
(padikytha medhi; padikytha samsri). Therefore akarcrya
warns never forget this teaching. That alone is mka. Non-forgetfulness of vdnta is
mka.
And what is the source of this knowledge. Where do you get this knowledge. Do you get it in
nirvikalpaka samdhi. Do you get in meditation. Do you get it through intuition. No No No.
We do not accept anything as the source of knowledge; other than vdnta stra ravaam.
So rutaya; Patanjali is the greatest author of Aanga Yga and who will be certainly an
expert in nirvikalpaka samdhi; because this very teaching of aanga yga and nirvikalpaka
samdhi is done by him only. Therefore as the initiator he must be expert; but even that
expert samdhi practitioner Pathanjali came to the conclusion that everything is dvaitam.
From that it is very clear that nirvikalpaka samdhi abhy can give you advaita jna. If
that has to give advaita jna, Pathanjali must be the greatest advaitain; but unfortunately
Pathanjali is a dvaiti alone.
From this it is very clear; the source of knowledge is not samdhi; the source of knowledge is
ruti; vdnta stram and akarcrya knew that there will be confusion in kali yug;
therefore he wrote this Pramam. Source of knowledge for what: brahmdvity; source of
knowledge for the non-dual Brahman or with regard to non-dual Brahman. Viaya sapthami;
brahmdvity; is the seventh case, it is called viaya sapthami.
With regard to this knowledge, rutaya pramam; ruti, especially vda anta is the source
and you operate the ruti pramam through systematic ravaam. There is no other way.
Continuing

|

1751
||||
iti guruvacancchrutipramt
paramavagamya satattvamtmayukty |
praamitakaraa samhittm
kvacidacalkrtirtmanihat:'bht ||479||
In the previous verse 478, the crya summarised the whole vdantik teaching. This
summary alone is given elsewhere by akarcrya that Brahma satyam jagan mithya, jv
brahaimva na para. Anna vdhya tat stram iti vdnta dindim; vdnta didim
means vdnta dandra; the drum beating which is used for the declarations or
announcements. Similarly vdantik declaration from housetop is what: Brahma satyam jagan
mithya, jv brahaimva na para. That is the most popular summarisation of vdnta. The
very same has been put in a different language in 478. And after some summarising the
vdantik teaching; the guru goes to silence.
So the final parting advice is over with 478. And then you may ask, how come
Vivkacmai continues. Bhavamna you should sing. Remember Guru observed silence,
not the iya; iya is sitting; therefore iya wants to say his own parting remarks, his own
expression of gratitude; so his own thanks giving he wants to do and since Vivkacmai
and the teaching is very long; iya's parting thanksgiving is also proportionately long.
So that is from verse No.479; that is the present verse to verse No.519; 479 to 519. 40 or 41
slkas; guru enjoying and he is grateful to the Lord; grateful to his own puyam; grateful to
the stram; grateful to the crya; all these are expression of his excitement.
And this he did after spending some time in Nidhidhysanam. There is a small gap of
nidhidhysanam. And we cannot give that gap and say one month vacation and all. So
therefore we continue. After a small gap of nidhidhysanam, if this verse had come just
before the vacation I could have given the gap.
So he says: iti guruvacancchrutipramt; this is the statement given by an intermediary

reporter; because iya goes for a short gap of nidhidhysanam and therefore in
intermediary reporter comes and sees. iya understood, param satattvam avagamya; in the
second line; the iya avagamya; grasped; param satattvam; the absolute reality; satattvam
means reality; param means absolute. So param satattvam Brahma ityarthaha; he grasped
Brahman, with whose help; guru vacant; with the help of Guru's teaching; ruti pramt;
guru did not teach his own philosophy.
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If any guru says: I have a philosophy, what is our attitude in our tradition: Do namaskra
from distant and walk off; anyone who claims his own original teaching, we do not accept
because, any original teaching, coming from human intellect, would be defective; we have
proved in Brahma stra. We have studied all possible original teaching; coming from fertile
intellects. Skya is one such system; 11 darsans; skya, yga, nyya, visika, bhoudha, all
these people were giant intellect; and they all arrived at various systems; in Brahma stra
Vyscrya analyses he establishes logically that logic will never work. He logically
establishes logic will never work and therefore human intellect knows only illogic.
And therefore human intellect through logic can never arrive at the truth. Therefore anyone
wants to teach his own philosophy, our request is: I do not want to criticise your philosophy,
but I do not want that. As Nachiketas said: everything is wonderful; keep it with you itself.
Buddha I revere; his system I reject. Similarly, all other. Pathanjali I reverse but yga
philosophy; not yga practice. It is nice. and therefore ruti pramt. So with the help ruti
and guru vkyam and not only guru and stram; tmayukty; by using his own intellect also.
So here also we should remember, when we reject the intellect, we only reject the
independent intellect; but we certainly want the intellect to work along with the ruti. When I
say eye cannot see themselves, I do not reject the eyes totally, because I have to introduce
the mirror and to use the mirror again I need the eyes. Independent eye cannot see itself; but
the mirror assisted-eye can see itself. This is our approach. Independent eye can never see
itself; a mirror assisted I can see itself. Similarly independent intellect can never know the
truth of oneself but the stra assisted intellect is required. Therefore tmayukty; using his
own discrimination also; param satattvam avagamya; the iya grasped the teaching and not
only that; what did he do; praamitakaraa; he felt the necessity of nidhidhysanam.
As I had often said: nidhidhysanam is an optional exercise. If I feel require it; and even if I
require nidhidhysanam, there are so many options of nidhidhysanam, sitting
nidhidhysanam you can do, as given in the sixth chapter of the Gt, or nidhidhysanam in
the form of repeated ravaam, or writing or sharing or discussing or teaching; keeping the
mind in the stra, in any way you like. It is not that one should sit in Padmanana and close
the eyes; then only it can be called nidhidhysanam. There is nothing like that.
So therefore the student felt the necessity of nidhidhysanam for him. Therefore
praamitakaraa; so having withdrawn the sense organs from the loukika activity, kraa
means all the organs, praamita means withdrawn; so he felt the necessity of quality time.
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And samhittm; and he also focussed his mind upon the teaching. How? that how you can
fill up in any way. By repeated ravaam, because when you do ravaam, you withdraw your
sense organs from worldly activity; for one hour you are focussing the mind upon my words,
I suppose! So therefore you are all doing nidhidhysanams. First few classes are ravaam;
later classes get converted into nidhidhysanam; guru-assisted nidhidhysanam.
Therefore samhita-tm means focus. tma here means the mind; so with the focussed
intellect,
And acalkrtirti; acalkrtirti; without any distractions or disturbance; without being

disturbed; acalam means what; without being calam; without being disturbed; therefore he
remains undisturbed, he remained undistracted, undistractedly focussed he remains.
kyacid; somewhere. So do not ask where; because we are not interested in those details.
Whether he sat there itself or whether he went to the veranda or he went to behind; we are
not interested in those details; he spent sometime for internalisation.
And having gone through for sufficient length of time, as required, tmanihat:'bht.
So he became tma nia. brahma nia; jna nia. By which we mean effortless
remembrance of the teaching at all times. If you have to define jna nia, in common
terms, it means effortless remembrance of the teaching at all times. It is accessible. Like
liquid cash; solid cash; money is available: two types of money; One type of money; if you
want to get, even if it is your money, you need to get, it is difficult. There is another type of
money which is available right now. Otherwise you have to say: Svmiji it is there; but you
have to wait for some time, I will give. I have to wait to mature of FD; I have to get that
cheque; is my money; but not available. That is not what we want. We want ready-cash-
knowledge; available even in the worst crisis of life. That is called jna nia.
So tmaniha; acalastiti; and tma niha abht. In short, he became sthira praja. So
this is whose words; neither guru nor iya. It is report by a journalist may be akarcrya
himself. Then what happened.
|
||||
kicitkla samdhya par brahmai mnasam |
utthya paramnanddida vacanamabravt ||480||
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kicitkla samdhya; you can understand. So dwelling upon this teaching for sometime,
practising nidhidhysanam for sometime, practising samdhi abhy for some time, in what;
pare Brahmani mnasam; mnasam samdhya; that is the connection; focussing the mind;
focussing the mnasam, means the mind; pare Brahmani; in param brahma as revealed in the
stras. So parbrahmai mnasam samdhya.
So this gives another proof also that vdantik meditation is not remaining silent; vdantik
meditation is not blankness or thoughtlessness; vdantik meditation is converging your
thoughts into Brahman. Streamlining your thoughts into Brahman. Streamlining the thought
into the field of Brahman. It is directing the thought; not stopping the thought. So mnasam
parbrahmai samdhya. Then he felt that jna has been internalised and therefore
uttya. So then he came out of the nidhidhysanam; that he is no more a sdhaka, he is not
even a nidhidhysana sdhaka; he never felt the need of nidhidhysanam also thereafter.
Then naturally, paramnanda; So he enjoyed the parama nanda; the greatest satisfaction
or fulfilment and paramnanda is what: Brahma jna phala anubhava.
I have told you Brahma jna does not exist. But brahma jna phalam we can clearly
experience. Whether I am satisfied mentally or not, I can experience or not? my own
experience; and I have no way of knowing are you satisfied or not. How do I know; there is
no way of knowing. I can experience my fulfilment.
So paramndt uttya; idam vacanam abravt. That is the iya went back to this guru. Again
reported by an intermediary person; may be akarcrya himself. Because akarcrya
alone introduced Guru and iya. 49th verse. I do not know whether you remember. 49th.
Khnma bhanda katham sha gata; saptha prans; seven questions the iya asked the
teacher. So akarcrya has introduced the guru and the iya. So akarcrya is giving
the report.
So having come back to the gurum again; idam vacanam abravth. He uttered these words to
his guru. Exactly as in the Gt; so whenever Arjuna was speaking in between, he was only
complaining that I have this doubt and that doubt; but only in the 18th chapter Arjuna said
nat mha smrti labdhd; I have no more confusions; the teaching is very clear.
Not only iya is relieved; guru is also appda! Similarly here also you find iya expresses his
relief. How does he express. Now that is given from: idam vacanam abravth. The iya
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uttered the following. Idam means the following. Following means what; from 481 to as I said
519. Up to that is iya vacanam. These two 479 and 480 are the intermediary reporting
given by akarcrya himself. So what did the iya say.
That we will see in the next class.
Hari Om.
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145. Verses 481 to 484
|
||||
kicitkla samdhya par brahmai mnasam |
utthya paramnanddida vacanamabravt ||480||
After completing the vdantik teaching, the teacher gave parting advice to the disciples,
which was given from verse No.472 to 478, and the teacher pointed out that you have
nothing to do other than assimilating this teaching and therefore may you spend the rest of
your life assimilating this teaching. And now the disciple is going to respond to the guru's
advice and also express gratitude for giving this teaching. And akarcrya introduces that
subject matter in 479 and 480 and from 481 onwards, the iya's words begin. Therefore
these two slka s 479 and 480 are akarcrya's words.
And akarcrya pointed out that the disciple spent some time kicitkla, how long it is
not said; because it varies from individual to individual; he spent sometime dwelling upon
this teaching and then he got jna nia. Of course, as I have often said, jna nia is not a
sudden event that is going to take place, it is a gradual assimilation, as our reactions or
response to life situations change gradually. So the intensity of negative reactions come
down, the frequency comes down, the recovery period comes down, and therefore jna
nia is not a sudden event that takes place but we use the expression that this student got
jna nia. And therefore paramnanda uttya. He was extremely happy that he could
receive this knowledge and then he uttered following words to his guru, ida vacanam
abravt. ida vacanam refers to the following verses beginning from the next verse 481 and
which goes up to 519th verse. These are the expressions of gratitude by the student.

|

||||
buddhirvina galit pravrtti

brahmtmanrkatay:'dhigaty |
ida na jn:'pyanida na jn
ki v kiyadv sukhamastyapram || 481||
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So the student talks about the benefit that he has gained through this knowledge;
brahmtmanh adhigaty; adigati means jna. Jna of what: brahmtmanh; the
knowledge of Brahma, the paramtma, and tma the jvtma. Brahma should be translated as
paramtma and tma should be translated as jvtma. Through the knowledge of paramtma
and jvtma.
And what type of knowledge, katay; I have understood them as one and the same. They
are neither two distinct entities nor are they related entities, because if you talk about a
relationship between these two, they will be different. Therefore they are neither distinct
entities nor are they related entities; both are one and the same; only with two names; nma
bhda varthath; nmi bhda nsti. Therefore katay; kata means aikyam.
So through the knowledge of jvtma paramtma aikyam, the benefit I have got is buddhi
vinaa. So I have lost the buddhi. Buddhi is gone. Looks funny. If buddhi is gone, knowledge
also will go away. Is this is a benefit, or is it a loss? So we have to carefully understand. By
this knowledge I have understood Brahmaiva satyam, tat bhinna sarva mithya. So the
entire antma is mithya, I have understood and the antma includes stla arra, annamaya
ka, pramaya ka, manmaya ka and vijnamaya ka which is buddhi; buddhi
means vijnaaya ka; all these kas are antma; therefore they are mithya.
And seeing the antma as mithya, is the negation of antma; mithytva daranam is their
negation. When I know the svapna prapaja is mithya, I do not give existence to that; I
should not give undue reality to that; that means I do not allow that to disturb me. Therefore
mithytva nicaya is equal to negation; negation means I do not allow the negated object
to disturb me.
So it is like a defused atom bomb or bomb. Once you defuse it, it is there; but it cannot hurt
me. Similarly, every object in the creation enjoyed reality before because of my ignorance;
and since I attached reality to those objects, they were able to hurt me. And once you
remove that reality, see them as mithya, every object loses its capacity to hurt me. And not
only the external objects hurt me, my own paja kas are capable to hurting me, as long as
I attach reality to that. So if I attach too much reality to the physical body, then its old age,
disease and the possible death will be frightening thing.
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Once physical body is seen as mithya, mortality will not frighten me. Similarly as long as I
attach reality to the mind, the mental conditions will disturb me. And once I remove that
reality, even emotional conditions are incapable of hurting me.
Similarly intellect also can disturb me, because all the time, I am worried about the
knowledge I have and intellectual sasra can be created by intellectual limitations and once
I falsify the intellect, then the intellect is also incapable of hurting me.
And this negation of the intellect as mithya is called buddhi na or man na. Manasa
mithytva nicaya; buddhe he mithytva nicaya. I no more judge myself in terms of
intellectual accomplishments positively, and I do not judge myself negatively also in terms of
my intellectual limitations. That is called buddhi na. Intellect is no more a burden.
Then galit pravrtti. And since I do not attach reality to the mind and intellect, I no more
feel a sense of limitation. Limitations are based on the antma, so antma based limitations I
reject or I accept as they are. And every activity or struggle in life is caused by a sense of
limitation. Apratvam leads to desires. Every desire is forced by a sense of apratvam and
therefore apratvam leads to kma; kma leads to karma; once apratvam is gone, all the
kmas are gone. Prjahti yath kman sarvn partha mangathn; all the desires are gone
and if at all there are desires in the mind, they are non-binding desires for lka sagraha;
but not desires for puratvam. Desire for lka sangraha is not a binding desire. Desire for
my puratvam is a binding desire. Even if I have a desire for lka sagra, for the sake of
my puratvam!; suppose you say I want to do lka sagra so that I will find puratvam,
then it is called lka sagra, it is called tma sagra. Because even through that action,
what am I expecting. My puratvam.
Therefore desire for lka sagra without being motivated by prnatva icch; that is non-
binding desire. Non-binding desire can be any number, but binding desires are gone. And
once the kmas are gone, galit pravrtti; kma prompted struggles in life; running about in
life; rat-race in life is also gone. So therefore all the struggles, kma prompted activities are
also gone; because tmanva tmana tua.
So pravrtti is replaced by nivrtti. Therefore galit; galit means it has slipped off me. We
cannot forcibly drop these desires and activities. If you forcibly drop, as Krishna said in the
Gt, externally I drop my pursuits, but internally the desires continues, then there is a
conflicting personality, Krishna called it mithycra. Externally a virgi, but internally
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fantasising, if this were there; if that were there how would it be, etc. etc. dreaming; that is
very dangerous. The activities should drop by themselves. I should not push any of them.
Even desires. We can never forcibly drop. They should drop by themselves. Just as ripened
fruit falls without anybody plucking it or throwing stones at it. Therefore these are all natural
consequences; not forced thing. Until then, if desires are there, we need not push them out;
we can happily fulfill those desires, as long as they are dhrmic desires. adhrmic if it is,
throw it out of your system. Adharmic should never be fulfilled; dharmic desires we can
happily fulfil; we can do sakma karma, we can take vrathams for material benefit; everything
we can do; we should never forcibly drop them. and that is why the student uses the word;
galit; it is a beautifully expression.
galit means they drop. And what is the sign of their own natural dropping? I do not feel any
pain when they are gone. I do not miss those things at all. Even though the world
sympathises with me; Poor Svmiji, you do not have a TV; I will get it for you; shall I get it;
they are disturbed. So therefore because for many people life without TV is life without food.
So therefore the whole world may sympathise, you do not have this, you do not have that.
but you sympathise with them. You do not miss anything. So thus things should drop and I
should not miss. That is called evolution; that is called growth. And growth should happen. It
can never be forced. You can never grow a tree; the tree has to grow by itself. You can only
provide the conditions for the growth. The growth should happen. There are some plants
which will grow very fast; there are some plants which will grow very slow; you can never
force the process. Therefore this expression is very beautiful. galit pravrtti. The competitive
actions, desire prompted actions have dropped from me. Because of what: by this
knowledge. Therefore my concentration is on knowledge, not dropping these things.
Then ida na jn, anida na jn. So ida and anida refer to the antma prapaja. So
he says: I do not see the antma prapaja at all; and this antma prapaja is divided into two;
the one which is immediately in front of me; which is visible; we can call it prathyaka antma
prapaja. So what are they; all these are antmas and they are visible to me. Therefore this
is called idam. So idam means what: that antma prapaja which falls within pratyaka.
And there is another set of antma prapaja which does not fall within the range of my
perception; everything else. America, it is not prathyaka; Japan, not pratyaka; so many
planets are there; stars are there; they are all called what; parka antma prapaja. In
English we can say the immediate antma or the nearby antma; the other one is remote
antma. Both of them I do not see at all.
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So I do not see at all means what: you have some eye problem; did you develop cataract
through vdnta. I do not see means what: it is not the loss the physical sight; I do not look
upon them as antma. In my vision, everything else is tma. Brahmrpaam, brahma havi;
Brahmgnau, Brhmaa hutam; the ignorant people think that there is antma, but in my
vision there is no antma at all; tma alone with different nma rpas is appearing as the
manifold universe. Aha anna, aha annda, aha slkakrt; I alone am everything. There
is nothing other than myself.
Then how come previously I saw the world as different. Exactly like dream. In dream I
thought the dream world is different from me. Only on waking up, I knew that the dream
world was nothing but my own mind only. Similarly this world is none that. It is not separate
from myself. Therefore ida na jn:'pyanida na jn means I do not see any antma other
than tma. So ida sarva yadaya tma.
And because of this removal of antma, everywhere I alone am there; there is nothing away
from me; therefore aha pra asmi. I do not lack anything; and therefore aha pra.
This pratvam alone is called sukham. So therefore I enjoy sukham. Sukham means
anantatvam or pratvam; which is apram, which is limitless, which is shoreless, that apram
sukhamva asthi; pratvam va asthi; tma va asthi.
And if you ask me what is the nature of that puratvam, I can never define it; kim v asthi. So
what is the nature of that puratvam, I can never describe, and kivyadv sukham; and what is
the extent of that puratvam; I cannot describe. It is limitless puratvam.
And what is that puratvam; not an object of experience. We are not talking about
experiential sukham, remember, experiential sukham is always apuram because, experience
is bound by time. Here the sukham is the very tma; that itself is called sukham, which is not
an object of experience.
continuing

|

||||
vc vaktumaakyamva manas mantu na v akyat
svnandmrtaprapritaparabrahmmbudhrvaibhavam |
ambhriviravrikailbhva bhajanm man
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yasyalav vilnamadhun:':'nandtman nirvrtam ||482||
So he is admiring, appreciating the glory of Brahman, which he has understood as himself

and therefore he says. Look at the second line; para brahmmbudhr vaibhavam; vaibhavam
means the glory; the pratvam. The word vibhu means all pervading; vaibhavam means
the all-pervading nature; all pervasiveness is called vaibhavam; that is pratvam; the
pratvam of what: para brahmmbudh; ambudhi means ocean; para brahma ambudhi
means the ocean of Brahman. So the limitlessness of the ocean that is Brahman; Brahman-
ocean.
And ocean must be filled with water; and what is the water in the Brahman-ocean; nanda
amrtha pra pritham; which is pritham, filled Brahman, which is full of pram means
abundance of nanda amrtham; the nectar of nanda. So the ocean of Brahman is filled
with the abundance of the nectar of nanda. Highly poetic expression. The ocean of
Brahman is full with the abundance, pram means abundance, over flows; saturation, you can
say; the abundance the nanda amrutham, the nectar of nanda. And where is that
nanda, sva nanda, which is my own very nature. So Brahman is filled with nanda,
which is my very nature and that nanda vcha vakthum aakya. It can never be verbally
described.
Then can you at least mentally conceive it. He says manasa mantu va na sakyat; nor can it
be conceived by the mind; in short, it is not objectifiable; then does it mean it is available
only for mystical experience.
This is where people bring in mystical experience. They say that since it cannot be conceived
intellectually or described verbally, it is only available for experience in nirvikalpaka samdhi.
Through that mystical anubhava. We totally refute that theory, because if in nirvikalpaka you
are going to experience, again it becomes what; an object of experience only. So whatever
sukham you experience is prathibhimbha nanda alone; the original nanda is be owned
up through knowledge I am that nanda. It is available only for owning up through
knowledge. I am that nanda. If you are interested in experience, you can experience
alright, but not the original; but the reflected nanda. Reflected in what: in the mind. But
that experienced nanda will be subject to arrival and departure; it will belong to
nandamaya ka only.
Using any mystic experience in a nirvikalpaka samdhi state; we do not deny the possibility
of mystic experiences; but what we say is: it has nothing to do with brahmnanda, because
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Brahmnanda is I myself, who am there before mystic experiences came and who will
continue even afterwards.
Then how has to be gained, should be gained by the knowledge that I am that. And
therefore this Brahmnanda which is myself, I cannot objectify. And then what is the
condition of my mind now. After gaining this knowledge, the beauty is I use my intellect to
gain this knowledge, because tma cannot never gain this knowledge, because tma is
apramtha. Therefore I use the intellect to gain this knowledge and through the knowledge I
dismiss everything as mithya; and not only I dismiss everything as mithya, finally, the very
intellect itself with which I dismiss everything as mithya that intellect also is seen and
understood as mithya.
Not that intellect will be lost. It will be experientially available, but cognitively in terms of
understanding I know intellect is mithya. Therefore use the intellect, falsify everything and in
the process, falsify the intellect also; like a particular ice-cream; they have got cone ice-cream
or something and it is a peculiar ice-cream in which the very contained itself can be eaten.
So but you do not eat that first. Then where will be the ice-cream held. Therefore what do
you do. Eat the ice-cream, then the container also sv. Therefore use the buddhi; falsify
everything and falsify the buddhi itself.
And therefore the student says my buddhi itself has been resolved into Brahman. My buddhi
or my mind itself has been resolved into Brahman by the knowledge that there is no mind
other than Brahman. And to convey this idea, he takes an example and that example is the
hailstone; you know what is hailstone; sometimes along with the rain when the temperature
suddenly comes down; you get small cubes along with the rain. I do not what you call it in
Tamil; ; ; Alnkatti? Alnkatti mazhai? That is small
ice balls as rain; that is called here vrikam il. In English hailstone. Varam means rain;
vrikam means associated with rain. il means stone; here the stone is ice-cubes. Varika
il.
And imagine those hail stones or ice-cubes fall into the ocean. Thus it was raining in the
ocean. What will happen to those ice-cubes. Ice cubes is nothing but what. Water only. Ice is
also water only; but temporary because of some reason; cold temperature, it was standing
separate from the water or ocean; but as the cause of that condition; what condition, the
solid condition; as the cause goes away; the ice cube becomes one with water. Previously
was it different from water; really speaking, previously also it was water only; H2O only. But
1763
because of our ignorance, we thought that ice is different; water is different, even though
both are essentially one and the same; but gradually that water, that ice-cubes merged into
the ocean. Similarly my mind like the hailstone was appearing to be different from the ocean
of Brahman.
And by this knowledge, my mind has melted and become one with Brahman. And again do
not take literally; that as you study vdnta your mind will go away; one day you will not
have mind; No; mind-merger is in terms of understanding. Just as you know there is no pot
at all, even when you continue to handle the pot; if you have that clay-knowledge, then you
know I am using the pot but there is no pot other than clay. Similarly I will continue to use
my mind but I know that there is no mind other than Brahman.
Therefore this is not experiential disappearance, but it is a disappearance in terms of

understanding. Throughout we stress understanding, understanding, understanding.
Vdnta is a cognitive progress alone.
And therefore he says: may mana; my mind, bhajath; bhajanm is there; if you separate it,
bhajath m, bhajath means what: it has assumed; so my mind has assumed the condition;
bhvam, the condition of vrika il, the hailstone. So my mind has assumed the condition
of a hailstone; means what: my mind is comparable to a hailstone; that is the ice-cube and
what type of ice-cube; vira, which has been scattered, where, ambri; ambri means
ocean.
So my mind is comparable to an ice-cube which has been scattered or thrown into an ocean.
What will happen to the ice-cube. It will stay there for some time, as though it is different
from the ocean; but sooner or later, it loses it individuality. This example is to indicate the
loss of individuality.
And therefore what has happened to that mind. adhun vilnam. So my mind has dissolved;
resolved. Like the ice-cube in the ocean; and in which part of the ocean; imagine an ocean
which is so vast; what is the space occupied by the hailstone; even the huge iceberg are
nothing comparable to the vastness of the ocean. When the iceberg is itself insignificant,
what to talk of an ice-cube. So that ice-cube melts into the smallest part of the ocean.
Similarly my mind merges into the smallest part of Brahman. Therefore aalav;
merged into a part of a part of a part of Brahman.
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So first a means part and second a means part of the part; lava also means part,
therefore a a lava; part-of-the-part-of-the-part of-Brahman. That means what: it is
so insignificant. So my insignificant mind has insignificantly merged into that Brahman.
So here we are talking about the merger of the antma; we are not talking of the jvtma
merging into the paramtma. that is not the topic. We are talking about antma merging
into tma. And what is antma merging into tma; its falsification alone.
And once the mind has lost the individuality, the mental problems will become insignificant.
This is like elephant being bitten by a mosquito. So the mind or the individuality has lost,
means, even the greatest problem, gurana api dukhene na viclyat; therefore life is no more
a bhra. Family is not a bhra. So the business is not a bhra. Physical diseases not a
bhram, because in the infinite Brahman, which is myself, all these are insignificant. Therefore
the student says: nirvritham. I am totally detached; I am lightened; I am stress-free. In what
form; nandatmana; remaining in the form of ananta brahma, pram brahma. I
consider the very sri and pralaya as insignificant events in Brahman.

updn:'khildhr jaganti paramvar |
sargasthitilayn ynti budbudnva vrii || 8|| Atmabodha
akarcrya says all the galaxies are like bubbles in the ocean of consciousness. You know
galaxy; galaxy means cluster of stars. Imagine how much stars are there; how big is the
universe. akarcrya says: the galaxies are like bubbles and the arrival of bubbles and the
departure of bubbles; they are not very big events for the ocean. Similarly, for me Brahman,
the arrival and departure of the cosmos itself is insignificant event; then what will be the
arrival one star. insignificant. What will be the arrival of one planet. Still more insignificant.
One continent; still more insignificant. one house, continent itself has become insignificant;
then what to talk of 700 sq.ft house. Then what about this body? So therefore the events of
life can never overwhelm. Therefore dukhvanudvignaman sukhu vigatasprha; ya
sarvatra anabhisnha tattatprpya ubhubham; all insignificant events of life; I am not
going to lose my sleep over the insignificant events. Therefore nanda tma nirvritham,
what: my mind.
|
||||
kva gata kna v nta kutra lnamida jagat |
1765
adhunaiva may dra nsti ki mahdadbhtm ||483||
So the disappearance of the world is the biggest mystery, because if you try to find out what
disappeared into what, you will find that it will be funny. Previously I said pot was there; now
I say clay alone is there; then somebody asked what happened the pot. I used the expression;
pot dissolved into clay.
Now try to understand the meaning of the statement. Pot dissolved into clay. If I say salt
dissolved into water; you are able to understand. Salt is a separate substance; water is a
separate substance; and gradually it merges. Similarly sugar dissolved into milk. Now try to
understand like that; pot dissolved into clay.
Is it a physical event; sugar dissolving is a physical event; salt dissolving is a physical event;
pot dissolving into clay is not a physical event; it is a n intellectual event. What is an
intellectual event. Until now I thought, there is a substance called pot; now I know that there
is a substance called clay alone. There is no substance called pot; pot of what: a word I use.
Understanding this is dissolution of the pot. Therefore I use the verb DISSOLVE; but it is a
cognitive or intellectual process; it is not an external event. Similarly when a jni says: world
is dissolved into Brahman, it is not a external event. So if you stand near a jni and see
whether he is dissolving slowly; whether the fan is slowly and totally disappears? The fan will
be fan; the wall will be the wall. There will be no change in the external event; the change is
in my understanding. Exactly like what: pot and clay. And therefore he is dramatising it. kva
gata; where did the world dissolve? here it is not an actual event; it is an understanding.
Where did the world go? Where did the rope-snake go? Did it go inside the rope or did it go
underneath the rope or did it go under the bush elsewhere; where did it go if you ask; what
to say: we use the expression; dissolved. Dissolved is also a verbal expression. Kya, go; where
did the world go?
kna v nta; who took away this world? So somebody seems to have stolen this world;
who stole this world.
kutra lnam; where did this world dissolve. ida jagat; jagat means the world. So therefore it
is inexplicable.
In fact it is dissolution of ignorance, misconception, erroneous perception has been set right;
correcting the vision is the dissolution of the world. It is a simple opthalmologic exercise;
correcting the vision;
1766
ajn thimrndasya jnanjana alkaya;

cakur unmlitam yna tasmai sree gurav nama.
With the vdantik needle or knife, the guru has only set right the vision. Where I saw the
world, in the same place, again I see; see means what: again I appreciate Brahman alone.
And he says: adhunaiva may dra; until now I had been seeing the world; kin nsti; did
that world disappear; what happened to that world.
All presenting in a dramatic manner. Lot of dramatisation is there; exactly like the visvarpa
darsana yga in the eleventh chapter; to give the impact. Like in a movie; a shocking news is
given. Even though it is nothing but a change in the mind, but to show that lot of
background music; dadada the drum will go; but does it happen when you receive a
shocking news; nothing is like that; but how to show that impact in a TV /drama or in a
movie. So here it is poetic dramatisation. Where is the world, where has it gone. What
happened, etc. Nothing effect. quiet understanding.
Maht adbhtm, it is the greatest wonder, that the world has been replaced by Brahman. So
even when we study science and when the science says that the tangible matter is nothing
but intangible energy; initially it is surprising only. You ask a scientist he will say, it is nothing
but energy in motion. And the next shocking statement he gives is 90% of this thing is
occupied by space. 90% is space here; because electrons and protons so much space is there.
Are we able to believe that this is 90% empty and 10% energy in motion. That is the tangible
thing. The advanced science is itself unbelievable. Then what to talk of the next step. Vdnta
says there is not even energy, it is nothing but consciousness. Consciousness in "motion"
motion within quotes, is energy. Consciousness in motion is matter. And therefore maht
abdhudam.
|
||||
ki hya kimupdya kimanyatki vilakaam |
akhanandapyapr brahmamahrav ||484||
So the student dramatises further. I do not know what to do. My legs and hands are not
running! I do not what to do, previously when I saw the world as world, not as Brahman, I
was dividing the world into favourable and unfavourable. Like the wave looking at other
wave and liking one wave and disliking another wave, until it knows everything is nothing
1767
but water; it was dividing and also categorising as favourable and unfavourable. Then once
favourable and unfavourable classification comes, rga and dva and once rga and dva
comes, then comes pravrtti and nivrtti. Pravrtti means what; running after; nivrtti means
running away. So all these struggles were there; Heya and updya. Heya means things
to be given up. That is things to be run away from; and updya means things to be run
after.
So all these things are not there because everything is nothing but Brahman and therefore
what is to be taken; what is to be given up.
So Svmi Chinmaynanda tells that sometimes children quarrel; when they eat biscuit; they
have a particular variety; zoological biscuit; biscuit made in the form of various animals. So
when the child cries and says: I want lion biscuit; I want elephant biscuit; and the mother says
that there is only one lion biscuit. Then fight. Then the mother talks advaitam. There is no
lion; there is no elephant; all of them are nothing but sweet mva. If you have any doubt,
put into your mouth and dissolve the nma rpa; nma rpa she may not say; there is no
difference she will say; it is the same; difference is only superficial. When the children quarrel,
we laugh at but we are doing the same thing; whole world is a zoological biscuit made up of
Brahman mva; which is sweet nanda. Therefore he says: why should I run away or run
after. Kim heyam; kim updya. More in the next class.
Hari Om.
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146. Verses 484 to 488
|
||||
ki hya kimupdya kimanyatki vilakaam |
akhanandapyapr brahmamahrav ||484||
From verse No.479, the student is appreciating the teaching of the vdnta stra as given by
his guru and also he expresses his gratitude to the teacher. So appreciation of vdnta and
expression of gratitude. This is what we find in this portion, which goes up to 519th verse.
And the student says in this verse 484, which we were seeing in the last class: that I see that
the entire creation is nothing but Brahman; the plurality that I experienced is only a seeming
superficial plurality; like the differences seen among the ornaments. And all the ornaments
are nothing but gold alone; and therefore there is no question of superiority or inferiority.
And therefore ki hya kim updya; I cannot have rga towards one thing and I cannot
have dva towards another. If there is a rga, that object becomes updya, updya
means what: to be taken and if I have dva; the object of dva becomes hya, hya
means what: to be given up. So rga viaya is updya; and dva viaya is heyam; since I
have no rga or dva; there is nothing hya, nothing is updya. And I do not have rga
or dva because everything is nothing but Brahman and Brahman alone.
So ki hya; ki updya; ki anyath kim vilakaam. There is no second thing other

than Brahman, either with sajtya bhda or vijtya bhda. I have talked about this before. A
second thing can be of two types. Suppose there is a tree. If there is a second tree, then that
second object enjoys sajtya bhda; which means it is different alright; but belonging to the
same tree species.
So when there is a second thing belonging to the same species, it is called sajtya bhda but
when the second thing is a human being, then the difference is called vijtya bhda; when
the second thing belongs to a different species.
Brahman is chetana tatvam; there is no second chetana vasthu; therefore sajtya bhda is
not there; and there is no second achetana vasthu, therefore vijtya bhda is also not there;
because in the vision of vdnta, achetana vasthu is mithya; therefore it is as good as non-
existent. Therefore dvitiya ctanam is not there; dvitiya actanam is not there; and therefore
sajtya vasthu and vijtya vasthu are not there and therefore the student asks ki anyath.
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Where is the second sajtya vasthu. A second thing belonging to the same species; ki
vilakaam; where is the second thing belonging to or endowed with vijtya bhda. So
sajtya, vijtya bhda sahita dviteeya vasthu is not there at all.
Then there is a third type of bhda, which is called svagata bhda; which means internal
differences. For example, there is a tree, if there is no second tree, sajtya bhda is not there;
if there is no second non-tree; like animal etc. vijtya bhda is not there; but the tree has
internal differences within itself, like what; branches, twigs; flowers are there; roots are there;
that is called svagata bhda; and here the student says: in the case of Brahman svagata
bhda is not there; akhaa nanda piya pr Brahma mahrave.
There is only one ocean of Brahman, which is full of the nectar of akhaa nandam,
divisionless nanda. piya can be taken as water also. In the Brahman-ocean, it is filled
with the water of akhaa anandha and by the word akhaa nanda, the student conveys
there is no internal differences also. Everywhere nanda nanda nanda only. Therefore
svagata bhda is also not there. So therefore I have nothing to reject, I have nothing to
accept. Therefore there is no pravrtti; there is no nivrtti also.
|
||||
na kicidatra paymi na rmi na vdmyaha |

svtmanaiva sadnandarpsmi vilakaa ||485||
And since there is nothing other than Brahman, and since Brahman happens to be the very
subject, never available for objectification, the student says I do not experience any object at
all. I do not experience any object at all; because there is only Brahman which is the subject.
And therefore he says: na kicidatra paymi; I do not see any object; na rmi; I do not
hear any object; any object means any sound; I do not see any form; I do not hear any sound;
and you can extend I do not smell any smell; I do touch any object; and vdmyaha; I do not
know any other object through the intellect also. So the previous one is the sense organs; na
vdmi is intellect; I do not perceive anything through sense organs; I do not know anything
through the intellect; in short, there is no object at all. There is no pramyam at all.
OK; this is based on the definition of Brahman given in the Chandgya Upaiad; Bhma
vidy; yatra nnyat payati, nnyat rti; na anyat vijnati sa Bhma. It is a very famous
definition of Brahman given there. Instead of using the word Brahman, the Upaiad uses the
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word Bhma. In the seventh chapter of Chandgya which is a dialogue between Nrada the
disciple and Sanatkumara the teacher. And since Brahman is called Bhma there; that
chapter is called bhooma vidy chapter, which is the 7th chapter. There Brahman is defined
as yatra nnyat payati payati, nnyat rti, na anyat vijnti sa Bhma. Keeping that in
mind, the student says I do not see anything, hear anything or know anything.
And this definition can create a problem because the student says that I do not see or hear
anything. And the student is supposed to have grasped vdnta; he is a realised person. He
is a jvan muktha and this jvan muktha says I do not see anything; and therefore what will be
our natural conclusion. All the jnis will not see anything; hear anything. Because that is the
definition given. Suppose we go by this definition, what will happen; all the jnis will not see
or hear anything; and the converse is what: whoever feels or hears anything, they are what:
all the jnis see or hear; and therefore whoever sees or hears is not a jni. And all the
gurus of vdnta, they see or not. The iya has come or not, is not at all. Since all the gurus
are looking at the disciples, they are seeing the disciple and according to this definition, they
all must be ajnis. akarcrya wrote Bhyam seeing or not-seeing. And when Krishna
talked to Arjuna, Arjuna raised questions to Krishna; Krishna heard or not. How will he answer
without hearing. Sthithaprajasya k bh he asked. Therefore Krishna must be ajni;
akarcrya must be ajni; we will get a wonderful ajn parapar. Therefore never
take this definition literally.
And taking this definition literally only; many people have concluded that a jni must not
see anything and therefore only they extended this principle and decided only those who are
sitting in nirvikalpaka samdhi; those only are jnis; why because going by this definition,
they decided jni should not hear anything; a man in nirvikalpaka samdhi does not hear
anything, see anything, because totally in nirvikalpaka samdhi. Therefore many people
concluded that a man in samdhi alone is an advaita jni.
And this will create lot of problems; that to be a jni, rest of life what should you do; in
samdhi only you should sit; or else if you get up you become ajni! So all these ridiculous
extensions come, by not understanding the significance of the word.
How should we interpret this line. I do not see anything as absolutely real; I see the world but
I do not attach reality to the world. Similarly I hear, I smell; I transact, just as I transact with
the pot, with the full knowledge that there is no substance called pot, the substance is what:
clay alone. And do I handle pot or not. I will keep the pot very safely; and keeping it safely
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and using it also, understanding that there is no pot is wisdom. Seeing duality I should
dismiss the duality as mithya; mithyatva nicaya is advaitam; it is not stopping the
perception of duality. Perceived duality is harmless; only the duality to which reality is
attached, that alone is bondage. And this is not a new thing also; I have given you several
examples. I experience sunrise, but I know that sunrise is mithya. I experience flat-earth, but I
know that flat-earth is mithya; earth is round. I experience stationary earth, but I know that
stationariness is mithya.
Similarly every jni continues to experience the world but he declares Brahmrpaam,
Brahma havihi; Brahmgnau, Brhmaa htam. Therefore the transformation is not in
experience; transformation is purely in understanding. That is why we say it is a cognitive
change; not a perceptual change. Vdnta brings about only a cognitive change not a
perceptual change. Not a experiential change.
And Vidyranya tells this in his Pajadai. Negation of duality is not the negation of the
perception of the world. Negation of duality is not the negation of the perception of the
world; negation of duality is understanding that the duality is mithya. N prathiti tayr
bdha; kintu mithyatva nicaya. Therefore these slka s are very dangerous slkas, in the
sense, they give scope for lot of misconceptions. Not only that even when he utters these
verses, he must be looking at the teacher. If the teacher had also disappeared, how would he
have used these words! And not only that, his body would have also disappeared, his mouth
also would have disappeared. In fact, this will become the last verse.
But the very fact that the Vivkacmai continues indicate body continues, guru
continues, perception continues, mouth continues, speech also wil continue. Then if all these
are mithya, what is satyam.
He says svtmana va sadnandarpa asthi. The whole world antma prapaja exists in the
form of tma only. So the entire antma prapaja exists in the form of tma. Therefore tma
rpa aha asmi; and what type of tma; sadnanda rpa, which is of the nature of
saccidnanda.
So svtmana saccinanda rpa, just as the pot exists in the form of clay alone; not in the
form of pot; ornaments exist in the form of gold alone. Similarly the world exists in the form
of tma alone. Ida sarva yadaya tma. And what type of tma it is: vilakaa; which is
different from antma. Antma we have to supply; antma vilakaa san tma rpa aha
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asmi. Antma vilakaa means jaa vilakaa and jaa vilakaa means caitanya rpa;
as consciousness different from matter.
Continuing

|
||||
nam namast gurav mahtman
vimuktasagya saduttamya |
nitydvaynandarasasvarpi
bhmn sad:'pradaymbudhmn ||486||
If I am enjoying this vision of aha satyam jagan mithya, the iya means that the whole
credit goes to the guru alone. No doubt iya has one sufficient puyam and sufficient
sdana and he has become a fit receptacle for knowledge, but the receptacle has been filled
with wisdom only by the guru. And therefore iya is eternally indebted to the crya and
how can he compensate for what he has got. Because what he has got is infinite Brahman,
infinite Mka; therefore that he has to pay also is infinite money. He himself is struggling for
money; how is he going to repay?
Therefore he says: it is impossible for me to repay. I can only offer you namaskra.
Therefore nam namah gurav. And even namaskra has to be infinite namaskra. For
infinite mka, infinite namaskra one has to do, itn't it? And even that I cannot do, because
already knee joint problem; one namaskra is itself a great project. So therefore I am verbally
saying nam Namah. As Arjuna said to Lord Krishna. Here he says my repeated
namaskrams to you Oh Gur! Te means You.
Now here iya is addressing the Teacher, as You my teacher and if he uses the word You,
Guru must be where, far away or in front; in front. And if he is addressing Guru as You in
front, should he have not seen the Guru or not? He must have seen the guru or not. He must
have seen the guru. Last slka what did he say. Kincid atra na paymi. If he has not seen the
guru, how can he address like this.
From this it is very clear that Kincid atra na paymi is only a figurative expression; it should
not be taken literally. So he continues to see his guru and he addresses Te Gurav Nam
Namah.
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Then he talks about the glories of the crya. What are your glories. First you are a guru;
What is the meaning of the word guru. Many meanings are given; two meanings are
relevant. It is derived from the root Gr to teach; grinti tma tatvam upadiati iti guru. So the
one who communicates the stra and reveals the tma tatvam. And this teaching is
figuratively presented as lighting the lamp of knowledge in the mind of the student. So

nam:'stu t vysa vilabudgh pullravindyatapatrantra |
yna tvay bhratatailapra prajvlit jnamaya pradpa ||2||
Every teacher is supposed to light the lamp of knowledge in the dark mind of the student.
Therefore teaching is compared to enlightening or lighting. And therefore a second
definition is given to guru, the word gu, who means darkness antakra; ru means destroyer.
So gu is darkness, ru means destroyer; therefore guru means what: destroyer of darkness.
Not the darkness of the destroyer. Do not interchange. Destroyer of the darkness.
gukranthakro vai, rukra than nivarthaka;

anthakra nirvarthitvt, gururith abhidyath.
And how does he light the lamp. Through the verbal teaching. Therefore he is a teacher and
as a teacher, he lights the lamp in the heart of the student and removes the internal
darkness. And therefore Hey Gur, my heart no more gloomy, my heart is enlightened and
also lightened. Free from sorrow.
And mahtmani. And how did you give the teaching. Not with a contract, that this to be
done; this much is the fees or something like that; just without any expectations in return;
Ahtuka dayasindhu san, you just gave out, just as the Sun gives the light without expecting
even acknowledgment from the world.
We are supposed to acknowledge the gift of the Sun; that is why Prtha Sandhya vandanam
is there. In the West, they have got a manner; among flight manners; any help you get you
have to either say thank you, or sent thank you note. Even for a lending a pen; they have to
tell; they will tell the child; Say thank you; even when the Svmiji gives the prasdam.
America child, the mother tells, say Thank you. India nothing like that. Say Thank you to
Svmiji. Now how much thanks we should offer to the Sun. That is Sandhyavandanam. You
offer thanks to Lord Sun. And nowadays nobody offers thanks, because nobody does
sandhyavandanam. On Avaniavittam every year, some people do, I think and even if I do not
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offer any gratitude, just as the Sun gives, similarly Guru gives the wisdom, without expecting
anything, therefore his heart must be the embodiment of generosity. Mahtma. Generous
one; the one who has got a generous heart. The large hearted one; tma means hrdaya.
Mahtma means the one who has got a large heart; not enlarged heart; large heart.
Vimuktha sagy; and why he could do that, because he does not have attachment to
anything. So vimuktha sagya; saduttamya; and you are the greatest among the sat
purus, noble people. So here Sat means Sat purua; in North India, they say Sant: That
Sant is here Sat; and uttama means utkria satpurua.
Nitya advaya nanda rasa svarpine. You are of the nature of the eternal and infinite
nanda syrup; nanda juice; nanda rasa. nanda nectar. So you are of the nature of
infinite and eternal nanda, which is to indicate that it is not experiential nanda.
As I have often said, experiential nanda is never eternal; even if it is produced in samdhi,
samdhi nanda is also not Brahmnanda, because it is produced at the time of samdhi.
Therefore that also comes under what: ka nanda; pratibimba nanda.
Then original brahmnanda how do I we experience. You never experience it; because it is I,
the experiencer. So such brahmnanda svarpam you are and bhmn; and who are the
infinite one; the word bhmn is derived from the word bhm; which is the name of
Brahman in the 7th chapter of Chndgya; because in the previous verse the student has
remembered the Chndgya, therefore he continues that expression. Bhma is Brahman.
Bhmn is caturthi vibhakathi. So Bhma is for Sasrkt students; Nakraathaha pullinga

Bhman abdha, chathurthi ka vacanam. Not Bhma, Bhm, Bhm; you should not say
that; Bhm, Bhmnau, Bhmna; Bhmnam, Bhmna, Bhmnam, Bhmabhya,
Bhmabhyabi, Bhmn, Bhmbhya, Bhmbhi; chathurthi vibhakthi; because offering
prostrations. Namaskram to my guru who is Brahman.
And sad apra day abudmn; abudma means ocean; reservoir of water; dma means
reservoir; abu means water, ambudma means reservoir of water, that is ocean; and guru is
the ocean of what; day abudmn; the ocean of day. Karu vr nidhi;
akarcrya in Meenakshi Pajaratna. Mnaki praathsmi santatamaha, krunya
vr nidhi. krunya vr means krip sgari. Mta krip sgari; these words are very
common in religious literature where the Lord is addressed as ocean of mercy.
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Therefore day sgara. or what type of ocean; apra day sgara; ocean which is shoreless;
so you are the shoreless infinite ocean of compassion; and that is why you chose to teach my
mara mandai; iya is saying; you have also pushed it in me itself! For that one extra
namaskram. Sad means always; ever full. The idea is even if he expresses compassion and
gives the knowledge and nanda, because he is an ocean, his knowledge and nanda do
not get depleted because of giving. Suppose it is going to become lesser and lesser,
gradually he will measure.
After retirement, if you try to give dnam, you have to be always calculated; because one way
traffic. You plan for 10 and give 5; and you plan for 5 and give 1; why because it is getting
depleted. And I have no more income. And I am functioning on the investment interest. The
interest is also coming down; and I do not know how long I will live. If I am going to die
tomorrow, it is OK to give all; but how many years I am going to live. similarly, always you
have to ration, if your possession can decrease, but for the guru that problem is not there; by
giving nanda, his nanda does not get depleted; and by giving knowledge, knowledge
does not become less. On the other hand, he will get more and more clarity only. Therefore
to that guru my namaskras.
Continuing.
-
|
-
||||
yatkakaaisndracandrik-
ptadhtabhva tpajaRma |
prptavnahaakhaavaibhav-
nandamtmapadamakaya kat ||487||
So the student is becoming highly poetic. So he is comparing himself to a traveller, who is

walking under hot sun; the road is also hot; up hot; down hot; all around also hot; he is
extremely wearied and tired. And then it is a paurnami day. Even though he suffered too
much, because of the hot sun, during the night when the moon comes, in poetical language,
they describe the rays of the moon as cooling rays. It is a poetic expression. The rays of the
Sun are hot; whereas the rays of the moon Chandra rami is supposed to be very cool to the
body.
Therefore when the full moon rays fall on me, who am already tired because of the hot rays
of the sun, my weariness is completely gone and I feel totally relieved. This is the imagery
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and here the student or any jni who has become a jni, he feels that he has travelled in
the life; scorched by the heat of three-fold sorrow.
So the traveller is the student and the hot Sun is the comparison for what: trivida tpa; tpa
double meaning; one meaning is literal heat of the Sun; and another meaning is what:
mental tapas; manas tpa; that is worry caused by adhytmic adhiboudika, adhi daivika
tpa and because of that my mind is scorched. And it has been a long day. Long day means
what: many janmas are compared to the long day. And guru's arrival is the arrival of the
poorna chandra. So guru is compared to the full moon; and his wisdom coming is
compared to the cool rays of the moon and the cool rays in the form of the wisdom teaching
coming from the full moon Guru falls on me and because of the cooling effect; all my
weariness, tiredness with regard to, or caused by the long journey is gone. That tiredness of
the life's journey is always indicated: when you ask the question; How are you? nobody
happily says: wonderful; just going somehow; OoKaay; irikkeen. In all languages chaltahai,
chaltihai; they will say; indicates what: I am tired of the life's journey. I do not mind if
Yamadharmarja comes a little bit early.
So this is the condition of every traveller. But I am free from that weariness and that is
indicated here. Yath kaka sndra candrik, ptadhtabhva tpajarama; is one word,
which is describing the student, he is referring to himself.
So what type of student I am: dhta bhava tapajarama; rama means the tiredness, the
weariness; caused by what: bhava tpa; the sasra dukha; bhva means sasra. tpa
means pain in the form of adytmic, adhiboudika, adhi daivika dukha; and all that rama
is dhtam means what: eliminated removed. So I am one whose weariness caused by
smsric journey and the heat of suffering has been removed by what: pta; means by the
fall of; by the shower of cool shower; literally a water fall is called jala ptham. So I also had
the fall, fall of what: sndra candrik; the concentrated moonlight; ai means moon, candrik
means rays; the concentrated moon light has bathed me and because of that all my
weariness has gone.
And what is that cool rays: is nothing but katkam, which is in the form of your glance, your
compassionate glance which indicates the teaching; because by mere seeing, the student is
not going to get any benefit. People often say: Muna vykya all they will say. So therefore
the guru did not utter anything and I got my doubts cleared. How do you know that you
have understood rightly or you have got your own misunderstanding.
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So mounam can never teach anything. It is only a figurative thing and mudra also cannot
teach anything; I have told you. If this mudra is shown; many people will take it as only snub
mudra; mukkupodi people will have this mudra always. So you are going to interpret
anything according to your ignorance and misconception only. Daynanda svmi repeatedly
says; one mounam can be interpretted as ignorance, can be interpretted as
disinterestedness; interpretted as inexplicability; therefore remember mounam cannot
convey anything. Often it conveys wrong things; because our own misconception we
attribute to the poor mouni guru; he only gave this message, you do some great akrama and
say he has certified it.
Therefore let it be very clear. Mounam cannot give any knowledge, glance cannot give any
knowledge; touch cannot give any knowledge, knowledge is given by only consistent
systematic teaching alone.
As I have repeatedly said if glance or touch or mounam can give wisdom; Lord Krishna would
have adopted that in the battle field. Because that is convenient in the battle field; it is too
crowed with so many people standing, etc. Teaching is difficult there! Just touch on the head
and instantly make Arjuna as a realised person. The very fact that Krishna never used any one
of them, it is very clear, they are figurative; they are all artha vdha, just to show the
mahima of the guru; Single handedly he did everything means what: Is it that his one hand
was tied behind his back and he did everything? It is just an expression. Similarly glance gives
wisdom is an expression; mouna gives wisdom is an expression; touching gives wisdom is
an expression; all of them convey only one thing. Teaching. Therefore what is meant by
kaka here; teaching.
Not stray teaching. consistent step by step teaching as was done in Vivkacmai;
annamaya, pramaya, manmaya; step-by-step one has to teach. One day talking about
japam; another day for some time on Dhynam, and third day about karma; just stray
floating discourses cannot be called teaching; systematic step-by-step communication is
here conveyed by the word katka. So by that katka, which is comparable to the cool rays
of the moon; I was bathed and my weariness caused by the samsric journey is gone.
And therefore praptavn aha. So I have attained, akhaa vaibhava nanda tma padam. I
have attained tma padam. The goal of tma. padam means destination. And what is the
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ultimate destination. tma. tma means what: myself. Therefore after long journey, I have
fallen back to myself. Therefore coming back to myself is called mka.
So tma padam and what type of tma padam. Akhaa vaibhava tma padam. which is of
infinite glory. Vaibhavam means mahim or glory; vaibhavam; same in Tamil Vaibhgam,
they sing. vaibhogam, vaibhavam it becomes vaibhgam. Vaibhgam is not that; vaibhava;
akhaa vaibhavam means undivided infinite indivisible glory;
And nanda, which is also of the naure of nanda. So I have attained the destination of
tma which has infinite glory and which is of the nature of nanda.
And how much time it took. The student says; kant; because reaching tma is knowing
tma. In all other cases, knowing is never reaching. Knowing is one thing; thereafterwards I
have to reach by effort. Knowing Gangtri is not reaching Gangtri. In fact, they often give
this example wrong way. They will say: studying the scriptures is just not enough; and they
say knowing scriptures is only knowing Brahman, knowing Brahman is not enough, you have
understood Brahman in the class; it is not enough that you study; you have to travel and
travel and travel and reach Brahman. We will also nod our head saying it seems OK.
And they give the wrong example. What is the wrong example. Knowing Gangtri is not
enough. You have to travel. We have known Gangtri in the map; map example also they
give; knowing Gangtri in the map is not enough, you have to travel. And they extend this
wrong example to Brahman and say knowing Brahman is not enough; you have to travel and
reach.
So here what should we understand. In the case of Brahman, that example will never work,
because Gangtri happens to be away from me; so when the destination is away; knowing
should be followed by separate sdhana; sdhana may be walking; cycling, biking, flying;
these are all different sdhans; knowing should be followed by separate sdhana, when the
destination is away. But when the destination is myself, knowing is an end in itself; after
knowing I need not do anything.
And if you say, after knowing I feel like travelling, means what: we have not known. After
understanding that I am Brahman but how many days I have to travel if you ask, what does it
mean? He has not known. Therefore in vdnta alone, knowing is an end in itself. After
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knowing; other than knowing, no other iota of sdhana is required. And that is why he says:
kant; jnna mthra; brahma prapti; yaha brahma vda; brahmaiva bhavathi.
|
||||
dhany:'ha krtakrty:'ha vimukt:'ha bhavagraht |
nitynandasvarp:'ha pr:'ha tvadanugraht ||488||
So the more he things and he compares himself with the previous I. so how I was before; and
how I am now; it is like coming back home after a long ordeal. You think of the suffering;
now you see yourselves as free from that suffering. More you think, the more you feel
blessed or fortunate.
Therefore the student says: dhanyham, indeed I am the richest person; most fortunate
person in the world; dhanya means dhanavn; dhanam asya asthi, the one who is
associated with dhanam; is dhanya; and here the fortune is not in the form of physical
wealth, fortune is in the form of the inner wealth of jna, vidydhanam sarvadhant
pradhnam. With that vidy dhanam, I am rich.
Therefore I am fortunate; krita krityham; therefore I am utterly fulfilled. I am no more

goaded by any incompleteness. I do not have any desire born out of incompleteness. even if
I do any action, it is born out of fullness, it is not for the sake of fullness. Therefore krita
kritya means prna tripta
Vimuktham. I am totally free from that inner pressure for the rat race of this life. Everybody
is caught up in a rat race of pravrtti, nivrtti and that rat race is indicated by stress and anxiety.
I am no more in the rat race of the world. Freedom from the rat race is called vimukti.
Vimuktham from what: bhavagraht; from the crocodile of sasra. In fact, in the
akarcrya's biography also, in the story they say; akarcrya was caught by a
crocodile, many people interpret that it is not literal; but it is symbolic of sasra crocodile.
Sasra crocodile is called bhava graha. Therefore bhavagraht aha vimuktha.
And nitynanda svarupham; and therefore only I am of the nature of nanda or fullness
which is ever there. Because this nanda is born out of wisdom and as long as wisdom last;
wisdom based nanda also will last.
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And prnham; You can understand. I am full and complete; lacking nothing; wanting
nothing missing nothing in life. So when the student talked so much about his own glory; so
I am dhanya, I am kritakritya, I am vimukta, etc. the student is worried whether arrogance
will come to me, it will not come, because it is a fact that he is stating; but still the student is
afraid perhaps, therefore he adds an expression; I have all these things because of your grace
alone, Oh Guro; tva anugraht. Therefore whatever credit I have, whatever glory I have, is all
because of your grace; dhnam by you, which you have kindly given me. And Guru if you ask;
what will he say: I did not give you anything, you got it from my guru. And originally it will go
to whom; the Lord alone. More.
Hari Om.
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147. Verses 489 to 494
|
||||
dhany:'ha krtakrty:'ha vimukt:'ha bhavagraht |
nitynandasvarp:'ha pr:'ha tvadanugraht ||488||
In these portions from 479 up to 519; the student is making his final remarks expressing his
gratitude towards the teacher and also owning up the teaching that he has already received
and therefore many of the verses are like nidhidhysana slka s, as the student is enjoying
the teaching that he has received.
We saw that dhany:'ha krtakrty:'ha vimukt:'ha bhavagraht.

nitynandasvarp:'ha pr:'ha tvadanugraht. He is happy that he has received the
teaching but at the same time, he does not want to take pride, therefore he adds all these
have been possible only because tva anugraht, by your grace I am what I am now.
continuing
|
||||
asag:'hamanag:'hamalig:'hamabhagura |
prant:'hamanant:'hamamal:'ha cirantana ||489||
From the teaching, I have come to know my nature as this. Aha asaga, without any
saga or relationship. I am not related to anyone and why I am not related, because I am of
the nature of consciousness which is paramrthika satyam and everything else right from
mya onwards, everything else is vyavahrika satyam and how can two things of two orders
of reality be ever related. And therefore aha asaga.
And we should remember, throughout these verses, the meaning of the word I is not
vcyrtha; if you take vcyrtha all these verses will look diagonally opposite, because all the
time I am talking about relatives and most of the time worried about the relatives only and
suddenly I say I have no relationship at all; it will look very incongruous and therefore we
should remember these slka s are meaningful only if I remember the lakyrtha of the word
"I"; with vcyrtha it will not fit at all.
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So asaga aha; anagaha. Aga means stla arra; and anaga means stla arra
rahita. One of the words used for Manmatha is anangaha, because Manmatha's physical
body was burned by Lord iva, and therefore he gets the name anangaha. Similarly, I am
stla arra rahitha.
What about skma arra; aligham; liga means skma arra; I am free from
skma arra also; and therefore only aha abhagura; aha n rahita; bhaga
rahita; because destruction either belongs to the stla arra or skma arra; since I do
not belong to both, I am free from both; I am immortal.
Pranta aha; and because of that I am totally nta; free from all disturbances, because
again all disturbances belong to stla , skma arra. And we should be careful; when we
say pranta; it does not mean jni has a thoughtless mind. We do not say the mind is
nta here. The mind may be with thoughts or without thoughts; I am talking about myself,
the tma. So therefore jni is not going to identify with either the thoughtful or thoughtless
conditions of the mind; as long as I am craving for thoughtless state, it indicates my
ignorance continues. I crave for a thoughtless state only because of my identification with
the mind. If I am not the mind, why should I bother about the presence and absence of
thoughts.
Therefore my ntis not because of the conditions of the mind. My nti is in spite of the
conditions of the mind. Therefore aha nithya pranta;
Aha ananta; ananta means limitless; without spatial and timewise limitation.
Aha amala. Means I am free from all impurities and even I am free from mya. Often
mya is presented as my akti; my power to create. But we should remember, the akti
mya is not my intrinsic nature, it is vyavahrikam.
In fact among the philosophers, there is a very big debate in aiva Siddanta and all; they
debate whether the Lord's power to create is as real as God or less real. And they all claim
that if God or Brahman is real, his power to create also must be equally real; but in vdnta,
we do not accept that. If the power to create is also real, then the creation also will be real; if
the creation is real; the problems of the creation also will be real; then sasra also will be
real and therefore, the creative power of God is less real than the God himself.
1783
Therefore mya is vyavahrikam only; sri stithi laya is vyavahrikam only; icch jna
kriya akti are vyavahrikam only; caitanya alone is pramrthikam. And therefore I am
not even tainted by mya. Therefore amaloham.
And cirantana; cirantana means I am eternal; not bound by time.
|
||||
akarthamabhkthamavikr:'hamakriya |
uddhabdhasvarp:'ha kval:'ha sadiva ||490||
So all these are known words; aha aakart asmi. So I am free from all the karms. I have no
karma sabanda.
And therefore only abktha aha. I do not have karma phala sabanda also; and karma
phala alone is divided into sacita, gami and prrabdha. Therefore abhkha means I am
karma traya sabanda rahitha; I do not sacita, gami or even prrabdha.
So the idea of exhausting the prrabdha is also because of ahakra abhmna. So if a jni
has fully understood vdnta; he should not be concerned about even the exhaustion of
prrabdha because prrabdha does not belong to me for exhausting. And therefore aha
abkhtha and therefore only aha avikhra. I am free from all modifications caused by
kartrtvam and bkthrutvam.
So in the fag end of our life, we are extremely tired of life; because of what: constant
kartrtvam and constant bhktrutvam; throughtout the waking hours, we have to do things;
duties are there; miles and miles to go; and while we are anxious about completing our
duties, we get meetings from the world in the form of prrabdha. That is the puya-ppa
janya dukha and therefore for 40-50 we are extremely tired.
And now that our contact with the world has expanded, now not only the immediate
surroundings; all over the world can give me meetings; like I read an article in Readers'
Digest, how to face to information overload, because it is constantly hitting. Even if I go to
the beach for relaxation, there is the cell phone. Through the cell phone information comes
and trashes and the advice he gives is switch off the cell phone at least for one hour a day.
They themselves invent cell phone; they will talk about constant onslaught of problems and
they will advice you please switch off the cell phone for one hour a day.
1784
Now constantly overtime becoming akart and abktha, I am completely deformed

physically and mentally, tired physically and mentally, but as tma avikra. I do not have
karma phalam and the vikrs born out of them.
Then aha akriya. akriya means free from all types of karma, which is an extension of
aakart; akriya means free from all types of karma.
In fact the chronological order should be avikra, aakart, akriya and abktha. Avikra
means without change and therefore only I cannot do any karma, aakart; and therefore I am
free from connections with the kriy, and therefore I am abktha. That should be the order of
understanding.
Then if I am free from all these, what is my nature? Shuddha bdha svarupham. I am of
the nature of udda bdha; pure caitanya.
And kvalham. I am without a second thing. There is no second caitanya also; because
there is only one all-pervading consciousness; and not only that, there is no second thing in
the form of jada prapaja also. So sajtya bhda in the form of second caitanya; no
vijtya bhda in the form of matter also; because he has understood that there is no matter
separate from consciousness. Consciousness in motion is called matter. If you remember the
altha nthi prakaraam of Mnukya. Therefore aha kvala. And sad iva; I am ever
auspicious; nanda svarpa; magala svarpa. I do not have amagala sabanda at
any time.
The following three verses are in irregular meters and therefore it cannot be chanted like a
verse, so we will read it like a prose.
continuing
|
||||
drau rturvaktu karturbhkturvibhinna vham |
nityanirantaranikriyanismsagaprabdhtm ||491||
Aha vibhinna va; I am totally distinct from drau rtu, etc. From the seer ahakra,
from the hearer ahakra, rtu; vaktu; the speaker ahakra, kart; the doer ahakra
1785
and bhkthu; the enjoyer ahakra. Because seer etc. or the statuses, because of the
abhmna or the identification with a relevant instrument.
Just as I am a writer only when I am associated with the writing instrument, similarly
identified with jnndriyai, I become seer, hearer, etc. Karmndriyani identification speaker
walker etc. Identified with the mind, thinker, feeler etc., but from my own standpoint, I have
no relationship with any one of these activities. Therefore I am not ahakra, the vcyrtha,
but I am the ski, the lakrtha of the word I.
And what is that I; prabhodtma. The entire second line is one word. prabhodtma; I am
the tma which is of the nature of infinite consciousness. prabdha, which is asaga. So
you have to travel from right to left.
Asaga means relationless; nism; nisma means without border; sma means border;
limitless; shoreless; nikriya; actionless; nirantara; without gap in between. Gapless or
continuous; so continuous or all pervading; and nitya, eternal consciousness I am.
|
||||
nhamida nhamad:'pyubhayravabhsaka para uddham |
bhybhyantaranya pra brahmdvityamvham ||492||
Aha na ida; aha na adha. ida means any intimate object is called ida; prathyaka
viaya ida. Not only the immediately surrounding object, the physical body is also ida; it
is an object of my experience; that is why Krishna said in the thirteenth chapter, ida arra
kountya, ktram ityabhidyat. Therefore body is idam, mind is ida, intellect is ida;
every thought is ida; ida meaning objet of my intimate experience.
And ada means the object of a remote object of experience; anything that is far away and
by far away, we mean beyond the range of sense organs. parka viay; anything beyond
the range of my organs is called parka and if these objects are beyond the range of my
sense organs, how do I know there existence? So they are known through inference; known
through inference; known through arthpathi; other pramams are there; or known through
abda pramam. So we are learning, we are knowing many events happening all over the
world, they are not within the range of my organs; but through newspapers I come to know;
that is ada. And what about the svargdhi lkha. ada. Thus prathyaka vasthu is idam;
parka vastu is ada and here the student says, I am neither pratyakam nor parkam.
1786
Then who am I? I am ubhayh avabhdagatam; I am the illuminator of the pratyaka

vasthu; I am the illuminator of the parka vastu.
Then how am I illumined. Then how am I illumined or known. Fortunately, I need not know
myself to prove my existence; I am self-evident. Therefore I am nithya aparka rpa. So
prathyaka vasts are evident through effort; parka vastus are evident through our effort, I
the consciousness alone am evident without any effort and therefore I am called aparka
tma.
That is why we repeated say; never work for tma jna. Working for tma jna is the
most ridiculous thing because, tma is the only thing which is evident and because of which
everything we can come to.
Then what is tma jna, if we need not work for tma jna. If at all we have to work for
tma jna, it should be understood as removing the misconceptions regarding the ever
evident tma. So we define tma jna not as knowing a new thing; we define tma
jna as removing the misconception regarding the ever-evident-I. Adhysa nidha. It is
called tma jna.
No new thing is known in tma jna. No new thing is experienced in tma jna. No
new thing is known in Brahma jna. Why, Brahman is tma. Svmiji only in tma jna
only new things are not known, but in Brahma jna, whether a new thing is known? If you
ask this at the end of Vivkacmai, what to do?
So new thing is known in Brahma jna, no new thing is experienced in Brahma jna;
certain misconceptions are removed and therefore I am ever evident; avabhthakam,
illuminator of prathyaka parka prapaja.
And para uddha. I am supremely pure; because the illuminator is not tainted by the
illumined objects. The illuminator sunlight is not polluted by the illumined earth. However
dirty the earth may be. Therefore parka prapaja has impurities; pratyaka prapaja like
body mind have impurity; I the illuminator have no impurities, that is why na puyam, na
ppam, na soukhyam na dukha, na me dva-rgau, na me lobha mhau; because rga-
dva-lobha-mha etc. are impurities not belonging to parka tma but they belong to
prathyaka mna alone.
1787
And therefore param uddham, bhya abhanthara nya; so I am without a second thing,
within or without. There is no second thing outside me; there is no second thing inside me
also; between sajtya, vijtya svagata bhda rahita aha; bhya abhanthara; prna
Brahma, I am Brahaman which is ever full and complete; not lacking anything.
dvityamvham; I am without a second. Secondless, non-dual I am.
|
||||
nirpamamanditattva tvamahmidamada iti kalpandram |
nitynandaikarasa satya brahmdvityamvham ||493||
These are slkas meant for nidhidhysanam. Just I repeat these words and see the meaning
of these words; and also most importantly I should see these words are as words referring to
me. Words which are my descriptions. With that bhvana I have to repeat these words.
So Nirpamam andhitattva. I am nirpamam; upama means comparison; nirpama

means comparisonless; matchless; incomparable; because everything I experience is inert
and I am the only conscious principle. Everything you look at is inert. I am looking at you
and you are inert Remember, whatever I am looking at is inert; I am seeing the consciousness
in you; I am seeing only the body part of you. Remember body is inert. I do not see the
consciousness in you.
Similarly you are looking at me, which me, the body part. Therefore I am seeing your body
which is jaa; you are seeing my body which is jaa; whatever seen is jaa; seer
consciousness is never seen by anyone. Therefore seer is ever matchless, because seer is the
only consciousness principle. Therefore nirpama.
Then andhitatvam. I am the only reality which is beginningless. Because if I say andhi only,
mya is also andhi. therefore the glory will go to mya also; therefore the student is very
particular andhi tatvam. Tatvam means reality. Mya is andhi alright, but it is andhi
mithya. So therefore that is why I am not worried about the eternal mya going distinct with
eternal Brahman. I am not interested in destroying the mya; and I cannot destroy the mya
also; and I need not destroy mya because, by the continuity of mithya mya, satyam Brahma
is not going to be affected and not only that if mya goes away, the wonderful drama of the
world will go away.
1788
So all the time television screen alone you have to see. Won't you be bored. when you sit in
front of the television screen, you want of varieties of movies to go on; and therefore I do
want Mya to go; let mya continue eternally. but what I want to remember is: whatever
happens in Mya, it is not going to touch me. With this awareness, I allow mya to continue.
So the destruction of mya is: seeing the mya as mithya. No other destruction of mya is
possible; no other destruction of mya is needed also; see the mya as mithya and the whole
biography becomes a story or movie; sometimes tragic movie; sometimes comedy movie;
but I appreciate more.
And generally the tragedy movies are appreciated better. The sweetest songs are those that
tell the saddest stories. It is the saying of one of the great English writer. The sweetest songs
are those that tell the saddest stories. Everybody wants to see tragedy movie and like it. And
therefore if a movie becomes tragedy, what is wrong and why do you like tragedy movie; it is
only movie. It is only movie. Similarly reduce your biography into a movie, then you can
accept whether it is tragedy or comedy. The only way you can accept your biography is
convert it into a movie. And you can convert it into a movie only if you look at it from your
real nature standpoint. As an individual in the world, your biography will be real; as tma
alone, your biography will be converted into a movie. Whether you want that conversion or
not, is your choice, otherwise the life will be a drudgery; a tragedy, a misery, a problem, a
burden. So why I said all these. Andhi tatvam I am; mya is andhi atatvam.
And tvam aha ida ada iti kalpana dram. So I am far away from all divisions. Kalpana
means divisions like what: tvam aha. So You I, idam, ada, idam means this adhama, that,
therefore first person, second person and two types of third persons; First person is only one;
I. Second person is you. Third person is of two types: one is this which is a third person
nearby; and that which is a third person far away. Therefore aha tvam, idam, ada; all these
divisions are not there in me. They are far away. Dra.
Nithya nandaika rasam. So once I and you comes: you said that. you said that; constantly
that is what we say that. Heated arguments. You did that. When you say you did that, the
other person says what: You also did that. Therefore this I you quarrel will be eternally there;
and if they are gone; nithya nanda karasam; I am an eternal nanda I am of the nature
of eternal nanda, which is unmixed with sorrow. karasam means what; it is a
homogeneous mass of nanda, without the mixture of sorrow. unalloyed nanda; satyam
1789
brahma. In the previous slka , Prnam Brahma; now he says satyam Brahma, Brahman which
is the reality; advityam vha, which is non-dual.
||||
nrya:'ha narakntak:'ha
purntak:'ha puru:'hama |
akhaabdh:'hamaask
nirvar:'ha niraha ca nirmama ||494||
So if the whole world and the events there is compared to a movie and the question comes
who are the actors. When I have said the whole world is movie, there can be only one actor.
And who is that actor. I am the actor. If the entire dream world is a movie, who is the actor; I,
the waker alone, am every member in the dream world. Similarly, I am the only actor and I
am the only actor, all roles must be played by me alone. So I am an expert actor, who can
play different roles.
So all the cinema awards possible should be given to me only; and what all roles I play. I
become a miserable individual in the world struggling also; jva also I am; and also I play the
role of vara the creator.
Sa va mya parimohittma, arra maastaya karoti sarva;

striyannapaanadi vichitra bhogaaihi, sa va jgrat pari trpti methi.
I put a dirty va and become a jva and I myself put on a great vesha and play the role of
vara also. And therefore he says: I am jva rpa and vara rpa and jagat rpa.
What about the set; for cinema, cinema settings are required. Who is the setting. I myself am
the setting also in the dream, the inert objects are also I myself only; therefore I am
everything.
So aha Nrayaa; so this is the one which disturbs many people. Especially if they are
used to vara Bhakthi constantly saying: I am dsa, I am the grass; I am the mud, I am the
stone; I am worthless; and you are great; all the time saying, you are great and I am useless,
you are great, I am useless and in many other systems, the more you say I am useless you are
supposed a greater bhaktha. I am dsa, one type of bhaktha. Daasadif you say, another
type of greater bhaktha. Ddd if you say, you are the greater bhaktha. brthya
brthya brthya if you say greatest bhaktha.
1790
So viitdvaita is disturbed, when we say I am Nrayaa. Dvaitins are disturbed when we say I
am Nrayaa. They say vdnta leads to arrogance and pride; we should be humble and they
say humility is the in thing, I am dsa; whereas vdnta says humility does not mean you
have to tell the untruth. Humility does not mean you have to tell the untruth.
Telling the truth does not disturb your humility. Suppose you want to say: you want to be
humble and therefore you say I am a monkey. When I am a human being and see that I am a
human being, it is not, you know, against humility. So humility does not mean you should
bluff.
Vdnta says I am Nrayaa is a fact; in claiming the fact, where is the question of arrogance.
If I claim body is Nrayaa; or infinite, it is a mistake because body is finite. If I say mind is
infinite, it is wrong. It is arrogance. when I say I-the-caitanya am Nrayaa, it is not only a
fact, we have to learn to claim that. If not today, one day we should be very very very
comfortable in saying Nrayaa aha asmi. And only then we can comfortably claim
vdantik study is complete. You are great when you say, study is incomplete. Therefore the
student says Nrayaha.
Narakntha. I am Lord Krishna with a different vesha. because Krishna is also what: I, the
satcidannda tma, plus Krishna nma rpa. And who is Viu. Again Satchidnanda tma
plus Viu nma rpa. How many satcidnanda tmas are there. There is only one.
Therefore I am with Viu vesha; I am with Krishna vesha also. So all the avathrams I have
taken.
Then purnthakham. I am Lord Shiva also with another nma rpa. So with Shiva nma
rpa, I myself appear as Lord Shiva. So pura means the tripura rkass are here referred to
by the word pura and antaka means the destroyer of the tripura rkass.
The rkass who built the city. The gold city; the silver city; and the iron city. In the pura
the stories is said and there are flying cities also. Imagine, flying cities like the Skylab. You
have skylab is a mini place which roams around. they had flying cities. And Lord Shiva
comes and destroys them. It is a very big story and there is work called Tripura rahasyam
also where the whole story is interpretted in a philosophical manner and the three prs
representing the stla , skma kraa arra. Puratrayi kriadhi yasca jva.
1791
So puratraya means the three arras only. And the rkass are nothing but ahakra in
the form of viva, taijasa and prj, and destroying them is falsifying them through
discovering turiyam. And once you do that, I am tripurri iva and that is why ntam ivam
advaitam. All beautiful. Ok Prntaka.
Then purham. I am the purua. The all-pervading one. Puraiti sarva iti purua. And
aha a; I am the Lord of the entire universe. And then the student is worrying.
When you say aha, what do you mean: aya Nrayaa when you say, if I refers to Mr. So
and So, with a date of birth, it will become incongruous, therefore he says: akhaa
bhdhham. I, as consciousness alone, can claim all these glories.
So I am undivided consciousness, aa ski; I am the witness of everything. How can I be

the witness of everything, suppose you get a doubt. I am witnessing everything around here;
but what is happening in America, I do not witness. Why America, in T. Nagar, what happens
I do not witness. How can I be the witness of everything. We should remember, when I say, I
am the witness, I means again Consciousness and if there is a place called T.Nagar, and there
is a person experiencing that place, remember, I the consciousness through that mind am
witnessing that object. But I do not know that. When you say I do not know, what do you
mean? You are again referring to your mind. Your mind cannot register that experience
because your mind is limited; but I-the-consciousness through different minds am
experiencing different worlds. And through Indra, I am now witnessing the dance
programme, svarga lka, and if you say I do not register that experience, again remember,
this mind cannot register the svarga lka. Therefore I am the consciousness, experiencing
all the fourteen lkas through different skma arras. Therefore aa ski.
nirvar:'ha. I being the Lord of all, I do not have anyone who is my boss, my ruler; I am
the rulerless ruler; bossless boss of the creation. So nirvara means I am the ultimate God; I
do not have any other God to be worshipped.
One crya tells in another work; therefore I offer all prostrations to myself. Ah aha; how
great I am; Nam Mahyam; prostrations to myself. Ahaha, nam mahyam; I should be
able to say this. I offer all namaskrams to myself. Very difficult to understand this advaita.
That is why very few people appreciate that. Therefore nirvar:'ha; I am without a God;
because I am God.
1792
And niraha ca nirmama. I do not have ahakra. That means what: arra traya abhmna.
I do not have arra traya abhmna; because I know they are mithya; and I also know that
abhmna is mithya makes the biography real and once the biography becomes real, anxiety
about life cannot be avoided. Therefore I am arra traya abhmna rahita and nirmama and
I do not have prapaja abhmna; abhmna rahita. I do not have abhmna in the world.
So abhmna in the prapaja; abhmna means what identification. Identification in the body
is always in the form of I. Identification in the world is always in the form of my. So the
house we do not identify as I; my house; children, my children; parents, my parents. So
everything outside is mamakra abhmna viaya. Whereas the three bodies are ahakra
ahimaana viaya.That is Krishna said in the Twelfth chapter, Nirmamo nirahakraha.
And if I become nirmama and nirahakra, what will be the consequence. He is putting it
beautifully. samadukha suka kami. Only when ahakra and mamakra goes, sukham
dukha will not affect me. As long as these two are there; events of life will torture me.
And therefore niraha cha nirmama.

Hari Om.
1793
148. Verses 495 to 499
While expressing his gratitude towards his teacher, the student is summarising the teaching
that he has received until now and therefore these portions do not contain any new
teaching; but it is only the fact that the student has received the teaching. Therefore most of
these verses are nidhidhysanam verses, wherein the student is remembering what he is
convinced of. And therefore he is invoking his real nature which is the lakyrtha of the
aha.
And when the student is invoking the lakyrtha, the real-I, it does not mean that the student
forgets the vcyrtha-I, because in all transactions we have to use only the ahakra-I.
Transactions means ahakra and therefore ahakra is not replaced or removed; but the
meaning of the lakyrtha -I is kept in the background all the time. And that is done in the
form of nidhidhysanam. And therefore all these are nidhidhysana slka s.
continuing

|

||||
sarvu bhtvahava sasthit
jntman:'ntarbahirraya san |
bhkt ca bhgya svayava sarva
yadyatprthagdramidantay pur ||495||
sarvu bhtvahava sasthita; I alone reside in every being, Jnaantmana in the form
of one consciousness. So caitanya svarpa, I alone am in every being; here the word
bhtu means sarru. So ktranjam cpi mm viddhi sarva ktru bhratha; that is
pointed out here. And jna tmana bahirraya san. I am the rayafor the inner world as
well as the outer world. So antar raya; bahi raya. So the inner world means the body,
mind, thoughts as well the functions of all the organs. rtrasya rtram, manaso mana,
prasya pra, etc. and I am the raya of the external world also; that is also in two fold
forms. In the case of external living beings, I am the raya in the form of chidrpaha and
sadrpaha; but in the case of external inert world, the cidrpa I is not evident; but there I am
evident in the form of sadrpaha aha. So if you take a table, a chair, etc. I am very much
1794
not manifest as chit plus, but manifest as sat. That is why akarcrya said yasyaiva
spuraam sadtmaka asat kalprthakam bhsat.
Therefore the adhinam for the inner and outer world. and Abktha ca bhjyam svaya
va sarva. Everything which is divided in the form of abktha meaning the experiencer and
bhgyam meaning the experience; the entire world consisting of experiencer-experienced
division is svaya va. Is I myself. Therefore I alone bifurcate myself as the subject and
object with the apparent nma rpa; just as in dream, one waker seemingly divides into
subject and objects and does all dream transactions. Similarly, I remaining indivisible make a
seeming division in me, as subject and object.
Therefore sarva svaya va. I am everything and what type of everything. Yath yath ida
taya dram. Which world was seen as antma before. Pura means before knowledge; before
coming to vdnta; before assimilating this teaching; I saw everything as antma; now I see
everything or every antma as tma. So ida taya means antma rpa.
So here we have to see the teaching. In the initial part of teaching, we take lot of pains to see
that I am different from antma. This is the first stage of teaching. I am not the external
world, external world is dryam; I am the drk, the observer. And annamaya ka I am not; it
is an object of knowledge. Pramaya I am not; vijnamaya I am not; we see initially I am
the tma different from antma. And the antma includes the paja kas also. This is what
we say in the beginning. I am different from all. In this I am a making a differentiation
between matter and consciousness. This is only the first stage of teaching, because duality
continues in this perception. I am the consciousness different from matter is a very important
step of knowledge, but not the culmination.
Then in the second stage, the scriptures say I am the cause of all. So first stage is: I am
different from antma. antma is matter; I am consciousness. The second stage is: I, the
consciousness, am the cause of antma, the matter. This is the second stage of learning. So I
am different from all; I am the cause of all.
And finally, since I am the cause of all; I myself am everything, I am all. Therefore again we
come back to the idea, I am the body. Earlier I am not the body it started, at the finishing
stage what we say: I am the body.
1795
But what is the difference. When I am the body in the beginning, it is total identification and
body is taken as real; but after wisdom when I say I am the body, it means I am the
consciousness which is apparently manifesting as the body also.
So I am not; I am the body, during ignorance. I am the body during knowledge also. In
between, I say I am not the body.
And another difference is, at the time of ignorance, when I say I am the body, I am only the
body. I am the body only. But during wisdom, when I say I am the body, it means I am
everything and therefore the body also. So I am the body only is the ignorance; I am the
body also is wisdom.
And that is what is said here. Aha va idagum sarva, which was idantay pur dram,
which was seen as antma before; prthag, endowed with division.
continuing
|
||||
mayyakhaasukhmbhdhau bahudh vivavcaya |
utpadyant vilyant mymrutavibhramt ||496||
So the entire universe is my own apparent manifestation. It is a game played by me. It is a

leela of mine. So vivavcaya utpadyant. So the waves of universes. So vichi means wave;
and what are the waves here; viva, the universe, or you can say the galaxies of cosmos;
utpadyant; rise and vilyant; they resolve; fall, rise and fall in Me; mayi; maiva sakalam
jtam; mayi sarva prathiitam; that Kaivalya mantra is brought in here. Mayi utpadyant;
mayi vilyant.
And if I should look upon the whole world as a wave only, how much big I should be. The
universe is itself is very vast and that universe is seen as one of the waves, that means I am
infinite in my dimension; in my infinite dimension, the bubbles or waves of universes rise and
fall and when the world rises and fall, what damage is done to me?
He says the world cannot cause any dent in my personality. Akna sukha ambdi; I am the
ocean of boundless nanda which cannot be disturbed by even the rise and fall of the
world; what to talk about the birth and death of a few individuals.
1796
So therefore if I have to say that the arrival and departure of world does not matter to me;
but I am crying, my dog died, keep it that way; therefore when the world is nothing,
. (mala muzhungina
mahdvanukku kadavu oru appalm). There is a saying like that. When a mahdva who is a
voracious eater and his food is mountain; what will be the appalm for him. All the doors of
big doors of big big temples doors are appalm for him. Therefore when I say world cannot
create a dent; how can a few people appearing and disappearing matter to me. It should
matter to me. If it matters, it means ahakra has become prominent and it has suppressed
my real-I. In fact, there is a constant tug-of-war between the ahakra and tma.
The more I want to bring tma into my life, the more ahakra will subjected; therefore
there is a quarrel. And when ahakra dominant. Whenever we are upset; ahakra has
succeeded in changing the vdnta set up. Vdnta set up if you turn it upside down, upset
ahakra is dominant.
And therefore the student says I will not allow the ahakra to rule the roost; because all
these are happening because of what: not because of real transformation in me; there are all
superficial or apparent events caused by mya mruta vibramt; because of the wind of
mya. Because tma is compared to the ocean; and the universes are compared to the
waves; and the waves arise because of wind.
Similarly the world should also arise because of some wind; what is the wind here; mya
mrutam; mya otherwise avidy is the wind which is the cause of the waves of creation. So
mymrutavibhramt; vibhramt means motion; because of its blowing.
-
|
-
||||
sthuldibhv mayi kalpit bhram-
drpitnusphurana lkai |
kl yath kalpakavatsarya-
artv day nikalanirvikalp ||497||
Here the student says: the whole world including all the bodies arise in me and they are
nothing but mithya nma rpa; and behind the mithya nma rpa, I am very much there. I
have to be there; because mithya nma rpa requires borrowed existence. The very word
mithya means that which requires existence by borrower.
1797
And since mithya nma rpa requires to borrow existence; who will lend existence; another
mithya cannot lend existence. Therefore I have to be behind every mithya nma rpa to lend
existence. Therefore naturally, I am behind the body also.
And when I am behind the stla arra, lending existence to stla arra, it becomes a
ideal condition for mess up or mixing up; it appears as though that stla tvam, the grossness
of the body appears to be my nature. Because I am closely behind the body lending it
existence, because of proximity, the virtues and the vices of the body appears in me. And
gradually, this body having borrowed existence from me, becomes more and more
prominent and the tma, the real I becomes less and less prominent. Stla arra becomes
dominant; I the tma is suppressed. And therefore I am only there in the form of stla
arra; the tma is pushed aside as it were.
As Daynanda svmi gives a beautiful example, gold alone was there; and this goldsmith
gives a particular form and that particular form is bangle form; and we also give the name
bangle. Nma and rpa are non-substantial; they do not have their own existence; bangle is
not a substance at all; and the gold gives substantiality to the bangle. And we change the
word to a golden bangle, in which a big reversal has taken place. bangle has become a noun
and golden has become an adjective.
By becoming an adjective, gold has become a dependent entity as it were; because an

adjective always depends upon noun. Really speaking, bangle is adjective, because it is nma
rpa, gold is the noun because it is the substance; but because of some confusion or
brahma, a noun is converted into adjective and adjective is converted into noun. Bangle has
become a substance as it were and gold has become an adjective.
Similarly I use the expression, a conscious body. In this expression, body has become noun
and consciousness has become an adjective, which is the biggest reversal caused by
ignorance. In wisdom I know consciousness is the substance, body is the apparent nma
rpa. And therefore he says, stla di bhvaha, mayi kalpitta. So the things which are stla
skma etc., gross and subtle entities are only superimpositions on me, the consciousness.
Consciousness is never an adjective of the body; consciousness is eternally a noun, a
substance.
1798
And in this substantial consciousness, gross and subtle entities are superimposed. Because of
what. Because of ignorance or mya, and ropitta anuspurana, and I the consciousness am
evident or am known along with this non-substantial body. I the consciousness, am
experienced along with the non-substantial body. So there are two things shining together,
one is non-substantial body and another is substantial consciousness. What do we do, we
reverse this. The body becomes substantial and consciousness becomes non-substantial.
Even now the scientists think that consciousness may be a fleeting phenomenon happening
in brain. That means the material brain becomes substances, consciousness becomes a
temporary phenomenon. This is the conclusion of science after research.
Vdnta says do not say like that my boy, matter is a fleeting phenomenon in consciousness.
Thus the reversal of the substantial and non-substantial is called confusion. What is the
example. Golden bangle when we say, bangle has become substantial, golden has become
non-substantial adjective.
Like that, lkai, by the people. So this kalpana, this reversal has been done, because of what,
bhrama, because of confusion. That is why nicely said: I am not a human being with spiritual
experience, I am a spiritual being with a very very temporary human experience. So what is
fundamental and what is fleeting is being reversed by ignorance. That is its job. Therefore
bhramt; this has happened.
And of how all these things happen. An example is given. Kl yath. As in the case of Kla;
Kla means time. The real nature of time is nikala nirvalpa. The time does not have any
division at all. Time does not have any division at all. Nikalam and nirvikalpam means
without division. Both are almost synonymous; nikalam and nirvikalpam; both mean
division; bigger and smaller division.
Even though kla does not have division for the sake of transaction, we create divisions in
kla, like what: kalpaka; kalpaka means kalpam; so kalpa is the duration of Brahmji's life. So
kalpa itself is called kalpaka.
Then vatsara; vatsara means year. Then ayana; in some books ayanna is put, that is not
correct. it should be ayana. Kalpaka, vatsara, ayana, vatsara consisting of 12 months; ayanam
consisting of six months, then ritu dhya, ritu consisting of two months, dhya means etc.
etc. means one months, then night, day, week, etc. All these divisions are kalpitam by us.
1799
When you keep our Sun in view, then you have got certain concepts of time. Now what is
one year, it is nothing but the duration taken by the earth to move around the Sun. Imagine
we are in another planet. One year would be what. It will be different. Because another
planet takes 12 years. Pluto takes 248 years to go round the Sun once. There the concept of
year will change and also our New Year, that is the best example, to show that year is a myth.
In India, itself, we have so many New years. Tamil New year, Malayalam New year. From that
it is very clear, there is no question of year or anything; and again the day is based on sunrise
and sunset, and you know that sun does not rise or set. All these are concepts that we have
formed for the sake of our transactions.
What; there is no absolute kla. And when you go America, if you go, then they have got
their own concepts. Any function coming on week day is either postponed to the next week
end or advanced to the previous week end. From this what is understood. There are no
divisions. Kla is the principle which brings about the change in every object. So that
changing principle is called kla, there is no division; it is heavily subjective. So therefore he
says; just as kla does not have division; consciousness also does not have any division at
all.
||||
rpita nrayadaka bhavt
kadpi mhairatidaditai |
nrdrikartyarabhmibhga
marcikvri mahpravha ||498||
Even though kla does not have any division, we should accept all the divisions for the sake
of transactions. I know that the Sun does not rise but I have to accept that and the time
based on that and we have got a particular time as the basic time, Green Mean Time is
accepted. International date line is accepted. On one side of the line one date is accepted. If
you cross over, the date changes. But we have to accept; in some big countries, when the
season changes, the advance the clock and all those things. So for transactions we have to
accept all kla bdha. Once the karma kndha comes, we should accept all that. That is why
when we do sakalpa, we say ritau, sukla pak, ravaa msa, sukla pak, etc. We have to
accept. But what is important is we should remember that these are all imaginary divisions,
but they are not factual. Similarly I the consciousness am obtaining within the physical body
for worldly purposes, I should accept my individuality. Because I am the consciousness
1800
obtaining behind this temporary body, and therefore as long as I am behind this temporary
body, I have got a bio-data. There is a nakatram; there is a jtaka, there is a daa; there is a
bhukthi; all those things for transactional purposes.
But we should constantly remember all these are kalpitam, consciousness does not have
daa; consciousness does not rhu-ktu-ani; nothing. I am unaffected by the body and its
individuality. The moment you forget that, the body's jtakam becomes a serious jtakam of
consciousness. If you remember the teaching, I know that arpitam, raya daka na
bhavt.
The superimposed body can never disturb the real I; the tma; na jyate mriyat va kadcit.
So arpitam, the superimposed body, na daka, can afflict or affect the raya. raya
means the adhinam, the caitanya, which is myself. Kadpi at any time, even during the
worst ani daa, even during the worst sickness of the body; why even during the death of
the body, I, the tma, am the asagham asagham only. kadpi mhairatidaditai
because the rpaam is done by; superimposition of the body is done by mhai, by the
ignorant people.
What type of ignorant people. Ati da ditai, who are affected of varieties of
misconceptions. Varieties of errors. So that means even when a samsri claims that I am
suffering; even at the time of ignorance, tma is not affected, even when I am seeing the
snake, the rope is not affected.
Not that a superimposition does not affect the adhinam after wisdom. Superimposition
does not affect after wisdom and also before wisdom also. That I am affected is only a notion
in all the three periods of time. Therefore kadpi dakam bhavt.
An example is given. marcikvri mahpravha; fourth line, so vri mahpravha means

the flood of water which is mirage water, the flood of mirage water; so marcikvri
mahpravha; not a drop, big flow of the mirage water, torrential flow of the mirage water,
na rdrikarty, cannot wet; just as in a dream if you have a cyclonic rain, in dream, you think
that if it comes in Madras it would be nice, etc. Constantly thinking of that Bhagavn
answered your prayers; but only in the dream; but remember it cannot even wet the dry well;
1801
na rdrikarty, parabhmibhga; parabhmimeans barren land, dessert land, mirage

water cannot wet; in the same way, the whole universe is mirage water. And I am like the dry
land who am not affected.
And then why I am crying you should not ask; remember, even when you are crying what is
the affected is mind; mind is also antma; mind getting affected by the wordly events; you
can reduce to a very great extent by wisdom; but remember mind can never remain totally
unaffected because mind is also antma which is part of mithya prapaja. Mithya prapaja
will certainly affect mithya vasthu; therefore nobody can avoid the world affecting the mind
totally.
The world will affect the mind; all the jna can reduce the impact, but when we say world
will not affect at all; it is applicable only with regard to tma. I am hundred percent not
affected by the event, from the standpoint of tma; from the standpoint of the mind, all my
effort is to reduce the impact, but it can never never never become zero percent. That is why
I always tell, from the standpoint of the mind, you can reduce the frequency of your reaction
from the mind's standpoint; I said you can reduce the frequency and you can reduce the (3
do you remember, what is then next one) intensity of reaction, from the standpoint of the
mind and you can reduce the third one is what; if you do not answer, I will react) the
recovery period. Mentally sasra can be reduced, from the standpoint of tma sasra is
not there, was not there, and will not be there.
So from the standpoint of tma we are discussing, even when you are profusing shedding
tears, what is affected by the world is the mind; but we are saying that I am the unaffected
tma.
||||
kavallpavidrag:'ha
dityavadbhsyavilaka:'ham |
ahryavannityavinical:'ha
ambhdhivatpravivarjit:'ham ||499||
So this is a very beautiful slka worth remembering and using for nidhidhysanam. So in this
four features of my real nature are mentioned. All these four are important features of tma;
1802
it is very useful for facing worldly crisis. And the slka is still more beautiful because, for each
feature, an example is given. It is a very beautiful nidhidhysana slka.
kavat lpa vidhuraka aha. I am like space. Untainted by, unaffected by anything. Lpa
means sticking; nothing will stick to me. Nothing will taint or touch me. So whenever we see
people are insulting; people are looking down upon; and I am helplessly caught in a set up, I
want to get out and I am not able to get out and constantly I have to face humiliating
experiences, best is what: aha kavat. And all the words abda is the property of ka.
In ka, there will always be sound, and all the scolding and humiliations are what:
disturbances, sound disturbances; therefore I am nirlpa.
That does not mean you should become a door mat; that is not the advice of vdnta.
Vdnta always tells: as long as you have a choice, use your choice; not that you have to
suffer humiliation; if you can avoid, get out and do that. But when it becomes a choiceless
humiliation, then start changing you. One thing is changing the world or the other thing is to
change ourselves. So when you are taking the photo, suppose we want more distance, what
do you do, ask that person to go backwards; but behind there is a huge mountain;
Kodaikanal photo, he will fall down if he backs; so what do you do; you go back; therefore in
life, there are only two things; either you change the world or you change yourselves. And
more often, world cannot be changed. And therefore only I can change: what do you mean
by changing I accept whatever comes.
And how to accept, ka tulya aha. I am like space; unaffected by even the worst
humiliating experience. That is No.1. dityavadbhsyavilaka:'ham; I am different from
whatever I experience; bhsyam means what: an object of illumination.
And this has to be very much used when we are dissatisfied with our body and mind. and
this often happens to vdantik students. he does not any complaints against the world, but
he starts complaining regarding body or even the progress of his mind. So I disidentify from
everything and strongly identify with the mind and then I am upset. Progress is not coming;
progress is not coming. There I should remember, every mind has got its own rate of
progress; and I should not identify too much with my mind also; because there are infinite
minds in the universe; all the minds are existing in me, the consciousness. How can I be
bothered about one mind. If I am bothered about one mind, it shows I am identified with
that.
1803
Even worrying too much about punarjanma is a problem because punarjanma belongs to
whom; what is the definition of punarjanma, the mind going to another body. Why should I
worry about one mind going to another body or not; there are millions of minds and this
mind goes to another body or not;
Why should I care; I the tma does not travel; whether the mind travels or not. Therefore I
am not even bothered; whether my skma arra is going to survive at the end of the
prrabdha; whether the skma arra will travel; why should I bother. If I am bothered it
means I am identified with it. Therefore whenever that botheration comes, I have to tell I am
the illuminator of skma arra; I am different from skma arra, I am not bothered
about the lot of the skma arra. Therefore 'my skma arra'; that word itself is
wrong, which is my skma arra. If I am the tma; all skma arras are my skma
arra. No skma arra is my skma arra. If I am referring to a particular skma
arra as mine, then it mean ignorance continues. Therefore practice this meditation: what
aha dityavad, I am different from all the objects of illumination, including the skma
arra.
Then the third meditation: ahryavannityavinical:'ha. Ahryavat means mountain.

Hryam which can be carried; ahryam means what: which cannot be carried. Mountains
cannot be carried from one place to another. If it can be carry, we can carry the western
ghats from the present place. Because of its present place only Madras has become the rain
shadow region. It is not that is our prrabdha and sacita; it has nothing to do with our
karma; it is a geographical condition. As long as the Western Ghats are there; the other side
will be rain shadow region. Therefore Madras has not done any ppam.
We have done ppam to come and choose to stay in Madras. Madras has not done any ppa
; whenever there is a mountain, on one side, there will be rain; and on the other side, rain
shadow region will be there. Therefore why we came here; it is our prrabdha; if you are in
Orissa or Bihar, it would be another story. What is the story; flood.
So therefore, mountains cannot be carried. You can carry yourselves or body from one place
to another. So ahryavat; like a mountain; like a immobile mountain; aha vinicala; I am
motionless. Therefore there is no question of I travelling from one lkha to another and I
requiring this rddha tarpaa; will my children do rddha to me; I do not have children; or I
do not have a son; or I do not have a believing son; son might be there; but he might not
believe in doing these things; what to do; all these worries you give up.
1804
If the children do rddha, it is good for their citta shuddhi. Primarily shraadha is kept for
what purpose; it is not that our forefathers need it or not; we do not know whether they
need or not, because what they are we do not know. rddha etc. are primarily citta shuddhi
sdhanni. In the 41 samskrs, these are all included. Therefore if the children do that; that
is good for them. As far as I am concerned, I do not need it; because I do not travel. And why
I do not travel; because I am nicala. I am motionless; all pervading consciousness.
Then ambhdhivatpravivarjit:'ham. I am like the ocean, ever full and complete.

Apryamam acalapratiam; I am ever full; that means I do not require to accomplish
anything, to become a worthy person. I do not have to accomplish anything to become a
worthy person; I am a worthy person as I am. And similarly by giving things, I do not get
reduced also. That is why Krishna gives the example. Rivers join the ocean is full; and water
gets evaporated due to sunlight; still the ocean is full. Let the things and people arrive; I am
full; let the things and people go away; I am full; pram adha; pram ida.
So ambdivat; ambdihi means samudram; like the ocean, I am pra vivarjitha; pra means
shore or limit; pra vivarjitha; means shoreless or limitless I am.
Any problem can be resolved by seeing the meaning of one of these four lines. Any one line
out of these four lines, you think of, you are fine. It is a wonderful slka; for nidhidhysanam.
Hari Om.
1805
149. Verses 500 to 503
||||
kavallpavidrag:'ha
dityavadbhsyavilaka:'ham |
ahryavannityavinical:'ha
ambhdhivatpravivarjit:'ham ||499||
While expressing gratitude towards his teacher, the student is summarising the essence of
the teaching which he has received in all these verses and he points out that I have known
myself to be Brahman which is comparable ka, dhitya, ahrya and ambhdi. Four
comparisons are four examples for tma; beautiful examples.
k example is given to show the all-pervasiveness as well asagatvam. Between ka

and tma, several similarities are there; we have seen before. k and tma are both ka;
non-dual, both of them are limitless, both of them are formless; both of them are
indestructible; both of them accommodate everything and both of them are not affected by
what they accommodate. katvam, asagatvam, nirkratvam, niravayavatvam, etc. So all
these are my nature.
Similarly the second example is the adity. Lord Krishna gives both these examples in the
thirteenth chapter of the Gt. And aditya praka, surya praka is one which illumines
everything but is not affected by what it illumines. Similarly, I am the consciousness aware of
everything and I am not affected by what I am aware of. Whatever I experience, I am not
affected by.
And similarly the third example is that of a mountain. Mountain is steady and non-moving
and therefore I am vinicala, nitya, sarvagata, stannu, aclya santana; Krishna tells
in the Gt. The word acla means non-moving; a mountain is also called acla.
Venkatachalapathy, when you say, it is to be split as; venkata + achala + pathy. Not venkata
+ chala + pathy; Venkata is the proper name; and achala means mountain, a mountain is
called achala; tma is also called achala. Therefore there is no question of my moving from
one lka to another lka, my moving from one body to another body; the question of
rebirth and re-death do not exist for me.
1806
And the final example is ambdhi; samudra; which is also a wonderful example, occurring in
the second chapter of the Gt; apryamam acala pratiam; varieties of rivers enter into
the ocean; ocean is not affected at all; the pure Gag merges into the ocean; and of course
our Kovam also merges into the ocean. Ocean is unaffected and the holiness of the ocean
does not get deteriorated. And because of extra rain, ocean does not become bigger; and
because of lack of rain, ocean also does not become smaller. And in all these respects, the
tma is comparable to ocean. Therefore ambdivat pra vivarjitha aha. Each example is
worth meditating upon and the glory of this slka is all the well-known examples are
brought in one verse. Up to this we saw.
Continuing
|
||||
na m dhna sambandh mghnva vihyaa |
ata kut m taddharm jgratsvapnasuuptaya ||500||
m dhna sambandha nsti. I do not have relationship with all the three bodies. Dha
means body. In this context, stla skma and kraa dha. And that is why either I should
say all the skma arras are floating in me, or I should say I am not related to any skma
arra. Either sarva arra sambhanda I should claim, or sarva arra asambhanda I have to
claim. If I claim sarva arra sambhanda, I am vara ha. If I claim sarva arra asambhanda, I
am Brahman. Nirguam Brahma; Either way, I have no sasra. Either I should be vara
identified with whole creation; no sasra; or I should be Brahman not identified with
anything.
All the problems come only when we identify with one set of stla skma kraa arra.
Total identification you become vara . In total dis-identification, you become Brahman.
Either vara or Brahman, no problem. Becoming a jva is being obsessed with one body.
And when I am obsessed with one body, there is a problem, because if I am associated with
one stla arra, my worry would be about old age, disease and death. If I am associated
with one subtle body, I will not have the fear of death alright, but my worry will be where will
the subtle body go after death. So previously my worry was about stla arra, now my
worry becomes about skma arra, will it go to naraka, will it go to svarga, will my
children do radda, all radda worries come, because we are worried about the skma
arra's condition, because raddha, tarpaa, etc. are meant for the well-being of skma
arra part lone. Stla arra of the forefathers dead and gone. tma does not require
1807
raddha of course; all these worries about punarjanma is because of skma arra
identification. And here the student says: neither am I identified with stla arra nor am I
identified with skma arra and of course kraa arra is included.
Dh na sambhandaha nsti. And he gives an example. mghna vihyasa va; just as

space does not have relationship with mgha; mgha means cloud. Space does not have
any contact with cloud. So here we should note that when we say space is not connected
with the cloud, we are not talking about a physical distancing, it is not that space is far away,
cloud is far away; there is no sabanda at all between us; normally we think sabanda not
there means we should be physically away.
But here by the example the student shows that even though cloud is intimately connected
with space, still it is not affected by whatever happens to the cloud. It is physically intimate
but still unrelated. If it is physically intimate, how do you say it is unrelated. Unrelated means
not affected by whatever happens. Similarly I the tma and my stla skma arra are
physically intimate alright, still I am far away in the sense, that whatever happens to them will
not affect the caitanya tma.
Therefore mghna vihyasa; we have to supply sabandaha nsti. Vihya means ka.
ati vibhakthi.
So for the sky or space sambhandaha nsti, no relationship with mgha. That is why say, the
real sanysa is not physical.
The real sanysa is not a physical sanysa because, even if we physically renounce and go far
away, mentally we can continue the relationship and worry. What happened to them; what
happened to them; what happened to them; I came leaving them; I came leaving them, etc.
Physical renunciation does not cut off relations. Physical renunciation does not guarantee
asagatvam. The real asagatvam is purely internal.
And what is that internal asagatvam. I the caitanya am not related to anyone. And that is
why Gaudapdcrya in Mnukya krika gives a special name for self-knowledge and that
special name is aspara yga. It is a wisdom in which I see I have no relationship with
anyone in the creation. Just as the space has no connection with anything in the creation.
And that is why sky example is a beautiful example.
1808
Ata, since I am not related to arra traya, kutha m tat dharma; I am not related to their
properties also. Tat dharm means arra dharma. So neither I have connection with the
nor have I the connection with the properties of the body.
And what are the properties. The stla arra has the properties like height, weight, age,
disease, all these are stla arra dharm; that the student does not mention, I have to
supply. So na m jar, ryam etc. Old age, disease etc. and I have no relationship with the
skma arra and therefore no connection skma arra dharma.
And what are the properties of skma arra. Skma arra has varieties of properties. In
this verse, the student refers to avastha traya; as the property of skma arra. Avastha
traya means the three states of experience. And how do you say, they are the properties of
skma arra. Because when you analyse, when the skma arra is fully functioning, that is
jnndriyi, karmndriyi, pra, mana, buddhi, all of them are functioning, fully
active skma arra is called jgrat avastha.
And what is the definition of svapna. The skma arra is partially withdrawn. Jnndriys
do not function. They are all closed. Dream you do not use your sense organs. Karmndriys
are not used. And you do not learn anything afresh also. Buddhi also does not function. Only
memory, your sub-conscious mind alone is busy; projecting an inner world. So whatever you
have been dreaming for your future, the house will be complete, grahapraveam should be
done; etc. if you say, you will be doing it in svapna.
Whatever you want to do, or whatever you have already done, which are all registered, they
are all projected, which means only memory part of skma arra functions and therefore
svapna is called partial activity of skma arra.
And suupti is called total passivity of skma arra, because in suupti even memories are
not projected and therefore pra viksaha; skma arrasya pra viksaha jgrat; skma
arrasya ardha viksaha svapna; skma arrasya laya suupti. So poorna viksa, ardha
vik and layaha, these three faculties of whom: not tma; tma does not have poorna
viksam, ardha viksam and laya etc. is not there; skma arra only has poorna viksa,
ardha vik and laya and all are there. Suipthisthu man laya.
That is the definition of suupti. Therefore all the three avasths are faculties of skma
arra only. And therefore they are properties of skma arra only. Therefore they are
1809
not the properties of tma and I happen to be tma. Therefore I do not have jgrat, svapna
or suupti, which means I am neither viva, nor taijasa, or prj.
Do you remember; viva means related to jgrat avastha, taijasa means related to svapna
avastha, prj means related to suupti avastha. When all these three relations are gone, I
am neither viva, the waker; nor taijasa, the dreamer; nor prj, the sleeper.
Then who am I; nntham prajm na bahi prajam. I am turiya caitanya. When; the last
question is always this. When, you should wait some more days Svmiji you should not say.
Even now I do not have avastha traya sabanda. The student boldly declares indicating that
the teacher's communication has been successful. All these the teacher is not talking. The
student is saying. Tat dharm jgrat svapna suuptaya m na nthi.

|

||||
updhiryti sa va gacchati
sa va karmi karti bhukt |
sa va jryan mriyat sadha
kuldrivannicala va sasthita ||501||
So if I am such an tma, what about all these activities that are going on, which we claim as
our great biography. What about this biography running about all over, establishing so many
things, getting married, children and grand children, struggling to settle them; all these
beehive of activities, all belong to whom. The student says: nothing belongs to me. Updhi
yti. It is the nature of the body to be active and body is meant to be active; body can never
rest as they say; if the body rests; it will rust; or if you forcibly rust it; only one thing will
happen; a totally resting body is a dead body. And therefore updhi alone comes and goes
and it has to do that; nobody can stop it. Therefore he says: Updhi yti. Updhi means
arra dvaya or arra traya.
So the physical body comes and goes, in one particular life, the physical body travels heavily;
and once the physical body falls; subtle body becomes active, it has to go in search of
another environment; subtle body travels and settles somewhere, and there in the physical
body, running and running, change this house to that, etc. and settle, transfer, and again that
body falls; and again skma arra travels. Thus physical body has some travel in one life;
subtle body has travel life after life; therefore they come and sa va gacchati.
1810
And since they come, they will have to go also. So there is no question of permanently
settling somewhere. There is no question permanently settling somewhere. Like the
policeman driving the hawkers. And if they go, they go to another road side; and they shift
from there. Bhagavn keeps the whip and says: go to another place; go to another place; do
not develop roots anywhere. If you enjoy that, it is fine; otherwise if you are tired of
travelling, there is only way, you have to transcend the updhi to put an end to the eternal
travelling. Updhihi yti gacchati. sa va karmi karti. All the karms are done by the
updhi arra alone.
And once the updhi does the action, it becomes kart and yaha kart bhavathi, saha abkt
api bhavathi. Karma phalam, the updhi has to experience and some of the karma phalam,
we have pryascitts, there are remedies; there are many karma phalams, for which there will
be and there are no remedies at all. Still there are incurable diseases, challenging the
medical science, indicating Bhagavn always will have some incurable problems; only then
the prrabdha karma can be exhausted. We can never cheat Bhagavn. If we cheat through
one remedy, bhagavn or Yama dharmarja will bring in another new disease; which would
have no remedy. Or there would be a peculiar medicine, and the doctor would say that you
cannot take this medicine because you have another disease, that disease will get
aggravated if you take this medicine for this medicine. If the medicine is not taken, this
disease; if taken that disease gets more; then only Bhagavn smiles, I am the karma phala
dta, you can never challenge me.
Avaya anu bkhtavyam, krita karma ubha ubha;

na buktam kiyat karma, kalpa kti sathairapi.
There are choiceless karma phalams which everyone will have to go through and therefore sa
va. That updhi otherwise called ahakra will have to do action and reap the phalam.
And what about tma jna. In tma jna also, sacita will be destroyed; gami will be
avoided; but remember, the ahakra will have to go through the prrabdha. If you have to
be free from prrabdha also; there is only one way. What is the one way. You cannot cure the
prrabdha. prrabdha is attacking ahakra. Ahakra can never escape prrabdha;
therefore if you have to escape prrabdha, you have to come away from ahakra. like the
lizard. What does the lizard do; when another insect or something tries to catch hold of the
lizard, it catches the tail. What does the lizard does, the tail has been caught by the other
one; therefore it drops the tail and escapes.
1811
Similarly ahakra is our tail. And the animal which attacks is what: prrabdha; and
prrabdha will bite the ahakra, the only way to escape is the lizard-trick. That is called
tma jna. Drop the ahakra; ahakra means what; arrdhi. Prrabhdhya
amarpittam sva vapuritsha mania mama. Oh Prrabdha, do whatever you want to do to
the arra, you do it;
But I want to cut off from my body, by the sheer wisdom that I am unaffected by; I means
which I; not ahakra; caitanya am unaffected. And therefore karoti bhunkte, so therefore
jni ahakra will go through prrabdha; jni the tma is free from prrabdha.
And sa va jryan; jryan means what jar; another function of prrabdha is giving jar; jar
means what old age, through kla tatvam; | ,
|kla krati gacchatyyu | m kuru dhana jana yauvana garva | harati
nimtkla sarvam |
So therefore jar, you cannot avoid. And ultimately culminating in maraam or separation; all
these belongs to whom? sa va means updhi. Updhi va jeeryan; means ageing; present
participle. Jryan; it dies ultimately.
Then what about me. The student says: aha sad niscala. I am ever the same.

|

||- ||
So aha sad nicala va sasthita; I remain the same ever; like what: kuldrivat. So like a
mountain. In fact, akarcrya himself is explaining the examples given in verse 499. Four
examples he gave there, first line kavat. ka example is explained in 500th verse and
then ahryarvat, third line, mountain example is given and that has been explained in 501.
There the word used is ahrya; here the word used is kuladrihi; kuldri, ahrya, etc. means
mountain.
1812
|

||||
na m pravrttirna ca m nivrtti
sadaikarpasya niraakasya |
ktmak y nivi nirantar
vymva pra sa katha nu cat ||502||
Again the aka example is further clarified. M pravrtti nivrtti ca nsti or nstha. I do
not have pravrtti, running after things; I do not nivrtti or withdrawal from things. Only from
the standpoint of ahakra, we have got pravrtti which is entering into activity, we have got
nivrtti which is withdrawal from activity. tma can never withdraw from activity; why, tma
can never withdraw from activity, why, because it has to be there for withdrawl.
Therefore grhastha srama is from the standpoint of ahakra; sanysa srama is also from
the point of ahakra alone; ahakra alone has grhastha srama and ahakra alone has
the sanysa srama. tma is beyond all the four sramas.

na m dhradynaygday:'pi |
antmrayhamamdhysahnt
tadk-vaia iva kvalo:'ham || 2 ||
What vara and what srama for me? none of them is there. Even meditation is not there for
me; because meditation is withdrawal of the thought activity. I did not withdraw from
thought? Why, ahakra has to withdraw the thought; tma need not withdraw the
thoughts, because tma does not have thoughts to withdraw. Therefore remember, even
meditation is from the standpoint of ahakra alone.
Therefore akarcrya says, in that daa sloki, it is a beautiful verse called daa sloki, 10
verses only all of them is nidhidhysana slka s; meditation verse it is; the fourth line says:
tadk-vaia iva kvalo:'ham. I am iva.
One great vdantik crya, known as Madhusdana Saraswathy, a very great scholar, he just
comments upon these ten verses and has brought out a huge book on these ten verses only.
A very advanced vdantik book; it is called siddandha bindu; just on 10 verses, vdnta
1813
siddhandha bindu; and that book is so advanced and beautiful that there are commentaries
on that. From that one slka is this.
na m dhradynaygday:'pi |
Aanga yga are all because of ahakra only. I do not have even that. That is what he says
here. Na m pravrtti na cha nivrtti. Why I do not have both; because my nature is such.
And what is my nature. That is beautifully described. In the second and third line, sad eka
rpasya; for me, who am ever the same. That is nirvikra. Because nivrtti is withdrawal from
mental activities or mental disturbances, where is the question of disturbances in
consciousness and therefore sad ekarpasya; which is changeless tma; where is the
question of pravrtti or nivrtti. niramsakasya; who am free from all parts, constituent parts; or
constituent limbs; avayava rahitasya. Because all the activities require avayava. Whatever
activity you want to do, you have to use karmndriys; or jnndriys; or paja pra;
aanga yga you want to do praanyama, you have to do pra avayava; prathyhra you
have to use the sense organs; aasana, you have to use the body. I do not have any avayavam
at all; where is the question of practising pravrtti or nivrtti. None is there for me.
Ektmaka; I am of non-dual nature, tma means svarpam; kasvarpa; advaita svarpa

aha asmi, which is nibida niranthara; which is nothing but homogenous consciousness;
nidida literally means dense. In this context, we can take it as homogeneous or uniform
consciousness.
niranthara, without any gap in between. So it is not that a what you a call a pool of
consciousness is sitting in this body; you know like the pool of water, here and there, after a
rain; another pool of consciousness in another's body, in between a gap; it is not like that;
niranthara means consciousness is continuously there. So gaplessly homogenous
consciousness I am.
And yma iva pra; which is infinite like the space. Pra means sarva vypaka. Prayati
sarva. Even the remotest galaxy is pervaded by ka. Similarly, I the tma fill up the entire
creation. That being my nature, katham na cstat. How can I do any activity at all.
1814
And activities subdivided into pravrtti rpa activity or nivrtti rpa activity; both types of
activities are not there. So fourth line should be connected with the first line. Katham na
cstat tasmt pravrtti hi nsti, nivrtti nsti.

||||
puyni ppni nirindriyasya
nictas nirvikrtrnirkrt |
kut mamkhaasukhnubht
brt hyananvgatamityapi ruti ||503||
Since I do not have any karma, pravrtti rpa or nivrtti rpa karma; I do not have puya ppa
phalam also. Because pravrtti produced puyam and ppam, nivrtti also produces puyam
and ppam. How pravrtti means doing; when a person does an action, which is vihitam in the
scriptures, which is prescribed in the vdas; vihita pravrtti will produce puyam and suppose I
do an action which is prohibited by the scriptures, niidda pravrtti will produce ppam. So
pravrtti itself produces puyam or ppam, dependent on whether it is vihita pravrtti or
niidda pravrtti; doing the don'ts and do'es. Similarly, nivrtti also can produce puyam and
ppam. When I withdraw from the prohibited action; when I give up the prohibited actions,
niidda nivrtti, I am getting purer and purer.
On the other hand, when I am omitting what I am supposed to do, vihita nivrtti, or vihita
akraam, in English called omission, omission and commission, omission not doing, what is
to be done. In such case, non-performance also produces ppam. Thus pravrtti also produces
puya ppam; nivrtti also produces puya ppam; depending upon whether they deal with
vihitam or niiddam.
And here the student says: since I do not have pravrtti or nivrtti; where is the question of
puyam or ppam.
Na puyam na ppam na soukyam na dukha; na mantro na thirtho na vda na yaja;

aha bhjanam naiva bhjyam na bhkt; cidnanda rpa shivha shivha .
This is called Nirva atkam. Earlier one was daa slki; which has got another name, and
that is daa slki because ten verses are there; it is also called Nirva daakam.
1815
Sankarcrya has written two similar texts, one is nirvaana akam and another one is
Nirva daakam. In daakam, it is tadeko vasiaha iva kvaloham is repeated. In Nirva
akam, cidnanda rpaha ivha ivha . All these are nidhidhysana slkas.
In fact these slkas are also not for explanation; because already it has been explained
earlier. You have to go on reminding yourselves repeatedly these verses. reminding myself
and owning up. Therefore where is puyam or ppam for me. Why I do not have all these,
because that is my nature; and what is that wonderful nature. Nirindriyasya; for me; who do
not have any indriyam at all. There also, karmndriys are meant for karma anunam and
jnndriys for karma phala svkra. Karmndriys are meant for karms; jnndriys are
meant for bhoga; karmndriys make me karta; jnndriys make me abkt. Because I do
not have karmndriys and jnndriys, I am neither a kart. Therefore not a abkt.
Nisctas. For me who am free from anthakraam, the mind, which has to activate the
jnndriys. When jnndriys themselves are not there; why do I require a coordinator,
supervisor for jnndriys. Mind is the coordinator of jnndriys. When jnndriys are
not there; co-ordinator has to be unemployed only. Therefore just as they give forced
retirement tickets in the companies, like that, mind has no work, because no sense organs,
nisctas; all ati vibhakthi which is the description of my nature, for Me, who am sense
organless, for Me, who am mindless; nirvikrt; for Me, who am free from all modifications,
nirvikra, advikra rahita; all you know, I do not want to go to details. Nirkrt; for Me, who
am free from kra; kra means what: shape or form; formless; and
Then akhaa sukha anubht; for Me, who is undivided consciousness and nanda. Sukha
anubhti; anubhti means caitanya; not experience. Why we do not take experience.
Because experience is subject to change. We are talking about changeless one; therefore you
should not translate it as experience. Any experience is subject to change. Therefore
anubhti should be translated as consciousness which is ever the same.
And what type of consciousness; sukha anubhut; which is nanda svarpam; it means
cidnandarpam; anubhuti means chit, sukham means nandam; so chidnandarpa
And what type of chidnanda; akhaa cidnandaha; undivided cidnanda rpa.
1816
And why does he use the word akhaa; It is very thoughtfully used. Otherwise you will think
chit is one part of tma; nanda is another part of tma, we will think that way. Then tma
will have parts and division; it is kndam.
Therefore by using the word akhanada what akarcrya means is chit is nanda;
nanda is chit, they are two words, but refers to only one entity. like one and the same
person, being addressed by the child as the father, and addressed by his father, as son. One
and the same person is father and son; which part is father and which part is son. That
person is one whole person only. From the angle of observation, two names are given. Only
nma bhda; purua bda nsti.
Similarly, there is no division in tma; from one angle it is called chit, from another angle, the
same one is called nanda. Therefore akhaa cid nanda rpasya mama.
So all these are adjectives for one mama. For nirindriyasya; nisctas; nirvikrt, nirkrt,
akhaa sukhnubhut; five adjectives and mama is the noun; all are ati vibhakthi, for
such a me, puyi ppni kuta; how can there be puyam and ppam. For such a me.
And this is very clearly revealed in Brihadranyaka Upaiad. akarcry says: ruti brt.
This nature the ruti reveals very clearly. In Brihadranyaka Upaiad, in the Svaya Jythi
brahmaam, 4th chapter, 3rd section, avastha traya is talked about; and the Upaiad says:
consciousness is in all the three avasths, but consciousness is not affected by all the three
avasths.
Ananvgatam means not affected by. So the Upaiad vkyam is Ananvgatam pyna;
Ananvgatam ppna; jirnhi sada sarvn skhn hrdayasya bhavathi. tma is neither
associated with puyam; anvgatam means associated; Ananvgatam means unassociated;
Ananvgatam pyna; ananvagatam ppna, jirnhi sada sarvn skhn hrdayasya
bhavathi.
And Brihadraya gives an example which akarcrya enjoys quoting. Mah matsya
drnta. Imagine huge matsya fish is moving in the river. Sometimes it goes near to one
shore; it moves closer to one shore and at some time it moves closer to another shore; at
sometimes it moves in the middle. One shore represents jgrath prapaja, another shore
represents svapna prapaja; middle represents suupti. We are now like a fish in jgrath
prapaja; we are seeing everything. Like sitting in the train in this side for sometime and on
1817
the other side window for some time; so you see that. Svapna you have gone to the other
side, watch the drama going on there. Akramam in Svapna, that you watch.
And after some time, in the middle. In the radio, sleep knob is there; but even though the
fish moves nearer the two shores, fish is not affected by whatever is there on the shore.
Similarly jgrat prapaja and svapna prapaja do not taint me at all. jirnhi sada sarvn
skhn hrdayasya bhavathi. That mah matsya draanta for avastha traya skitvam is
remembered by akarcrya in this fourth line; ananvgatam ityapi ruti brt.
Hari Om.
1818
150. Verses 504 to 507

|

||||
puyni ppni nirindriyasya
nictas nirvikrtrnirkrt |
kut mamkhaasukhnubht
brt hyananvgatamityapi ruti ||503||
While expressing his gratitude to the teacher, the student is summarising the entire vdantik
teaching which he has received through this Vivkacmai and the primary or essential
teaching is: That I have got a paramrthikam svarpam, a higher nature, and also I have a
vyavahrika svarpam, an empirical nature, the paramarthika svarpam is called tma and
vyavahrika svarpam is called ahakra; and the vyavahrika ahakra is very much real
in the field of transaction and since it is very much real in the field of transaction, we call it
vyavaharika satyam. It has utility; it has got validity; it has got responsibility; all are there for
ahakra from vyavahrika angle. And that is why we give it the name vyavaharika satyam.
But when the vyavaharika satya ahakra is looked from the standpoint of the tma the
pramrthikam satyam, then the very same ahakra is called mithya. So the status of
ahakra increases from the context of vyavahr. The status of ahakra increases from
the standpoint of vyavahr. The status of ahakra decreases from the standpoint of tma.
And that is why we use two different names for the same ahakra. From vyavahrika field,
the status increases. Therefore vyavahrika satyam, we give the word and the status of
ahakra decreases from the standpoint of tma. Therefore we call it mithya.
Ahakra is mithya, ahakra is insignificant; ahakra is invalid; ahakra is unreal;

ahakra is myth; ahakra is dream-like; all these statements I can give only when my
reference point is tma.
Like the bowler and the batsman. When the team is batting, all the batsmen become
dominant and focused in the team. Much expectation is not there from the bowlers. But
when the very same is fielding, the bowlers become focussed and prominent. Therefore who
1819
is important; whether it is Tendulkar or Venkatesh Prasad, depends upon what the team is
doing.
Similarly ahakra is to be highlighted or ahakra is to be put down depends upon what is

the field. And when it is vyavahr pradhna life, ahakra will definitely get prominence
and when it is not vyavahr pradhna, ahakra can be seen as mithya.
And therefore in this verse which we completed in the last class, the student is looking at
himself as the tma and therefore ahakra has become insignificant in his vision. Therefore
he says where do I have puyam; puyam is dominant when ahakra is prominent. Puyam
is associated with karta; because puyam is karma phalam. Karma phalam comes into
picture only where karta is there; in front of I, the akarta tma; puyam and ppam have no
relevance at all; just as barber and comb have no relevance in front of a bald headed person.
What relation with these. Similarly na puyam na ppam na soukyam na dukha. Therefore
nictasa nirvikrt, nirkrt; akhaa sukhnubht mama puyni ppani kuta.
Whether puya ppa am is there or not; the sacita, gami prrabdha are not there, because
puya ppams alone are classified into sacita, gami, prrabdha. And when they are not
there, where is the question of sasra. And in support of this, the student quoted the
Brihadranya vkyam, ananvgatam pyna ananvgatam ppna thrnhi sad sarvn
hrdayasya skhn bhavathi. The one who has claimed tma as himself, he is asaga.
continuing
|
||||
chyay spramua v ta v suhu duhu v |
na spratyva yatkicitpurua tadvilakaam ||504||
As I said ahakra plays a very very important role, if you look at ahakra from the
standpoint of vyavahr; whether it is family angle, whether it is business angle, whether it is
national angle, communal angle; any vyvaharika angle you see, ahakra is very very
important and prominent and therefore your activities should also be based on the
prominence of ahakra.
Therefore you have to look at jtakam as ahakra has jtakam. And therefore you have to
talk about various kinds of remedies, pryascitta; all of them also become prominent,
because ahakra is prominent; ahakra is prominent because I am looking at it from the
standpoint of vyavahrika prapaja.
1820
And the moment I look at it from the standpoint of ahakra, from paramrthika aha, it
becomes a chya. So chyay spram, ahakra is only a shadow; it is only a myth; it has
got only an unreal existence; ahakra is overwhelmed by the tma's status. And this is
called ahakrasya abhibhava; overpowering ahakra and thus making it insignificant.
Like what: the stars are there in the sky, even during day time. Even now, in the sky stars are
there, but the stars have become as though non-existent. Can you say they are non-existent.
No because, they are existent. But what has happened during the day time. We say stars are
not there during day because, the light of the stars are over powered by the light of the Sun.
So if you cannot destroy the star, there is another method of destruction, the indirect
method of destruction is overpowering by something superior. Similarly, as long as
prrabdha is there; ahakra cannot be eliminated. Ahakra's problems cannot be
eliminated. The karma will affect the ahakra in the form of diseases, laws, birth, death,
mental agonies; all of them will be there.
Since you cannot destroy that ahakra, what is the best method; learn to look at the same
ahakra from the standpoint of a superior light of tma. And when tma becomes the
predominant I in my life, then the ahakra problems will be there; but they will be not
worth considering. They will be like mosquito bites or pin pricks. That is why akarcrya
uses the word, from tma dri, ahakra has become chaaya. Chaaya means what: a
shadow of your body.
Now there are two things. Your original body is there. Your shadow body is there.
akarcrya asks the question: suppose your shadow is in contact with objects; not you;
your shadow is in contact with objects; chaayaya sprustam. What type of objects. Usnam va
Sheetam va; a hot object it comes into contact with fire; when you are standing here; your
shadow falls on fire. Or sheetam vaa; your shadow falls on ice. Or sushutu; your shadow falls
on a good object; a fragrant object; or dushtu va; your shadow falls or comes in contact with
a dirty object.
So whatever happens to your shadow, you are not bothered because from your angle the
shadow is insignificant. You do not refute the existence of the shadow; because you are able
to experience it; you do not refute its contact with fire or ice also; because the contact is
there; but still you are not bothered because that is not your real I; it is only shadow I.
1821
In the case of a wise person, who has learned to look at himself as the tma, ahakra has
got only shadow existence and therefore purua chyay spram ua ta va;
purua na sprati. It does not touch the real body; which has got higher order of reality.
Shadow has a lower order of reality. The real physical body has a higher order of reality;
what affects the lower order does not affect the higher order. So na sprati va.
In the same way, so purua na sprati kicit purua; yat kicit means anything and what
type of purua, tad vilakaam, purua means the real body, the physical body, which is
different from tad chya vilakaam. So chya spram ua v ta vaa chya vilakaam
purua, na sprati.
So the whole slka is with the example only. From that we have to extend, ahakra is
comparable to chya, shadow, I, the tma is to be compared to the real body, and the world
is attacking what: only the chya-ahakra. All the stars, all the planets, all the economic
recessions, all the unemployment, all the diseases, they are all attacking what; the chya
ahakra. For tma, ; ;; there is no , there is no
; because tma belongs to a higher order of reality and it is not enough you say tma
belongs to higher order of reality, that will help; I will say I am affected Svmiji, my tma
belongs to higher order, instead of saying tma belong, I belong to a higher order; and
therefore I am not worried about the ahakra's up's and down's.
Even if I look for some remedy, not for my purpose, for the sake of family purpose, worldly
purpose, non-binding remedy pursuits may be there. But I am not seriously bothered about
the ahakra's biography. Because there is no perfect biography for the ahakra. Even
mahjni's ahakra does not have a perfect biography. You may say mah jni tma has
perfect biography. For that my answer is: not only mah jni's tma, your tma also has
ever a perfect biography. tma has ever perfect biography; ahakra has never perfect
biography. It is like trying to perfect the ahakra, is like straightening the dog's tail. Keep it
like that, again one problem went away; another problem comes. And therefore the student
says: I do not care.
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na skia skyadharm saspranti vilakaam |
avikramudsna grhadharm pradpavat ||505||
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In the same way, whatever happens to the shadow does not affect the person, the body;
Similarly whatever happens to ahakra, does not taint the ski. Ski dharmaa skia
na spranti. Skya means what: antma the object.
That is stla skma kraa arra traya is called Skya and ahakra is also called
Skya only; because ahakra is nothing but arra traya with reflected consciousness.
So therefore Skya is ahakra which is equal to arra traya plus cidbht reflection
and whatever happens to that; skina na saspranti; does not touch the chit, the original
consciousness, the bimba caitanya. When the reflecting medium gets affected, the
reflection also becomes dull; becomes bright; it travels and it is distorted, the reflected
consciousness may have distortion, RM and RC can get distorted; RM means reflecting
medium, RC means reflected consciousness; RM and RC goes through distortions; but OC,
the original consciousness does not have any distortion. Why vilakaam, because it is
distinct from the skya, the ahakra.
So vilakaam means Skya vilakaam, ahakra vilakaam and because of that only,
the original consciousness, tma is avikram. avikram means changeless modification_less;
And because of that only, udsna; udsna means tma does not look for a remedy also.
If I am affected the heat; my body goes through the vikhra of sweating when there is extra
heat; that is bhktrtvam of the body; naturally from the stand point of the body, I try to do
something to face that; I switch on the fan, I switch on the AC; or minimum I take a fan or
something; abktha will always look for a remedy and become a akart. tma being
avikhra it is not affected by the set up, and therefore only udsna, it does not work for a
remedy also. Abkthrtvt akart, akarthrtvt abkt. So avikhram udsna. udsna
means aakart. So udsna, he does not anything, including pryascittam. So when I look
for that I have to give importance to ahakra, and therefore he does not look for even
pryascitta. That is why even if he is in sanysa srama, he need not look for pryascitta
karms because whatever affects him is not going to affect anybody else, because he is away
from the society. But if a jni is a grhastha, is a part of the set up, when he has got a bad
prrabdha, he has to look for pryascitta karms, because as long as grhastha jni is
affected, it will affect the wife, children, grand children, business and all; therefore a grhastha
jni will have to do look for remedy; if not for himself; at least for the sake of the set up. But
if he is a sanysi jni out of society and set up, he can say, even if I fall dead tomorrow, it is
not going to affect anyone, because sarva sambhanda rahita aha. And therefore the life
style of a grhastha jni and the life style of a sanysi jni can never be identical because a
1823
grhastha jni continues to have responsibility, because he is part of a set up and his getting
out will affect the set up but a sanysi jni is not bothered. But if a sanysi jni starts an
institution, then again he becomes part of the set up, and institution may heavily depend
upon him. Therefore that sanysi jni is for all practical purposes like a grhastha jni only
because he will have to do things for the sake of the set up. And if an astrologer comes and
says; srama has got some problem; sramas have also got astrology; then that sanysi jni
cannot say that why I should do pryascittam. No; he has become part of the set up and
therefore hmam, yga, and whatever is to be done is to be done.
And thus the life style of a jni depends upon what type of role he plays in society. He
cannot be an irresponsible person, from the standpoint of vyavahr. If he is a
paramahmsa parivrjaka, moving from one place to another place, sra mandira taru mla
nivsa; sayya bhtlam ajinam vsa, his existence also does not make a difference; non-
existence also does not make a difference. Therefore jni has to be responsible, from
vyavahrika angle.
And he gives an example here. grhadharm pradpavat. grhadharm means the various
conditions of the house, an orderly house, disorderly house, a clean house, a dirty house, a
grhadharm, the conditions of the house are illumined by pradpa, and the illuminator
light is not affected by the conditions of the house. The light is pure, whether the house is
clean or unclean.
Just as the light is asaga, udsna, akart, abkt, nirvikra. Similarly I am the light-like
consciousness, who is asaga, nirvikra, akart, abkt.
Continuing
In the next verse, in the second line, there is a correction or a better reading, I would like to
correct that first, then we will read. Next verse, second line, vahnryath
dhaniymakatvam, is there in some books. There is another better reading.
. vaa ayasi daahakatvam. , vaa, one word, , ayasi, short c, ayasi,
daahakatvam, and vaa and ayasi, if you read together it will become vaayasi.
We will read.
1824
||||
ravryath karmai skibhv
vahnryath dhaniymakatvam |
rajjryath:':'rpitavastusaga
tathaiva kasthacidtman m ||506||
So the student said I am the tma which is paramrthikam and everything else is antma,
vyavahrikam. And I, belonging to the higher order of reality, do not have and cannot have
any relationship with antma at all.
And because I do not have any relationship, I am absolutely unaffected by whatever happens
to antma, because relationship alone affects a person. It is not an actual event in the world
that effects, but it is the type of relationship that you have that affects. That is why several
deaths are occurring in the world everybody but we find in our life, no change happens.
From this it is very clear that death as an event, does not affect anyone, but the same event
affects me, when it is connected with me; as a family member, as a company member, as
something or the other.
From this it is very clear that the events of the world are not responsible but it is my
relationship. And the relationship has got various intensities and depending upon the
intensity of relationship, there is the intensity of sorrow also, which we saw in the first
chapter of the Gt. Bima's death or Dra death, may not affect us at all; it may appear in
obituary column, we may not read; generally we start reading after certain age; perhaps to
make sure that my name is not there; but many of us even do not read and even if we read it
does not affect, but the very same death of Bima nd Dra even in its imaginary version,
not real, even in its imaginary version Arjuna could not withstand. Sdanti.
Therefore is it the death that affects or is it the way of looking at that death. At that
particular death, vdnta says it is my relationship and relationship based perspective. And
therefore yathra yathra sagaha, tathra tathra sasra.
And if one has to be freed from sasra, there is no other way other than becoming
asaga. And ahakra can never be asaga; tma alone can be asaga. Therefore I have
to see myself as asaga all the time.
Next akarcrya points out that even the asaga tma has got some seeming
relationship, as though relationships are there, and based on that relationship, what
relationship, seeming relationship, apparent relationship, tma is given some relational
1825
name. There are certain names which are called relational names. What do you mean by
relationship names, can you understand. The word father; the word Rma is only a name. But
the word father is a relational name. It shows the relationship with children.
tma should not have any relational name at all; because tma is free from all relationship,
but here the student says: even though tma does not have any relational name, we give
certain relational names to tma; but we should remember, those relational names are only
apparent relationship; but they are not real relationships. What are they? He gives three
examples.
This is another beautiful slka worth remembering and useful for nidhidhysanam. So
previously I told 499 is useful for nidhidhysanam and this is another beautiful verse. In fact,
each line can be used for one session nidhidhysanam. Not all the line for one session. Each
line can be used.
rav skibhva. Ravi means Sun. Sun means S u n, OK. This Sun Ravi is called ski of
the world. Ski means the witness. Sometime agni is called ski. In fact all the weddings are
done agni ski. Surya is also supposed to be a ski, suppose a person wants to take
sanysa. Sanysa is to be received from another sanysi. Another sanysi alone has got the
right to give sanysa and suppose there are no sanysis available around, and he wants to
take sanysa and he knows the rituals of sanysa also; then, according to stra, there is
provision, because anyone wants to take sanysa really, the provision must be there. Just
because nobody is there, he should not take sanysa. In such case, it is said he has to keep
Surya as the guru and ski and he has to utter the mantras, remove the sacred thread, tuft,
etc. Therefore he has to read the mantra ucchraam and for him who is the dka dtha,
dka guru; Surya Bhagavn becomes.
Just as for the wedding; agni is the ski. For sanysa, Surya becomes the ski. Anyway that
is all story.
What is relevant here; surya is called ski, a witness. The word ski is not an absolute
name, it is a relational name. Are you able to differentiate absolute name and relational
name. Krishna is an absolute name. Chair is an absolute name; but the moment you say
father, it is a relational name. When I say supporter, for the chair if I say it is the support, the
moment you call it a support, it becomes what: a relational name, because it is supporting
something. Araya-ritha-sabanda come. Similarly you say it is a seer. Relational name or
1826
absolute name. Seer means relationship with seen has come. Similarly the Sun is called a
ski, which is a relational name, because the moment you say Sun is a witness, you are
relating the Sun to the witnessed-skya-object. So therefore ski is a relational name
which is attributed by us, by which we are bringining a relationship but on enquiry you find,
son does not have any relationship with any object.
How do you prove it. The Sun does not have any relationship. We can prove in several
methods; sun witnessing the world is not a deliberate wilful action done by the Sun; Sun
continues to be the same; whether the earth is there or not. Therefore witnessing is not a
deliberate action done by the Sun and therefore you cannot call it a witness at all. And the
second reason if the Sun has a relationship with the object; whatever happens to the object
will affect the Sun. But we find whatever happens to the object, the earth, the Sun is not
affected at all.
Therefore Sun is asaga with regard to the earth. But even though it is asaga, we are
giving it a relational name. Therefore we should understand the relational name is unreal.
Therefore ultimately tma is not a ski also. Ski is a false name for tma. Unreal name for
tma. So one crya beautifully says:
chtyo parga rp m, skita vinattviki,

phalakaa mvyam nishtharanga cidam budh.
People call me ski from the standpoint of the world. When the world is negated, I do not
go away; but my ski status goes away. And any status that goes away is not my real nature.
And therefore I am not a ski also.
So ravh yatha karmai ski dva; just as the Sun has got ski bhva with regard to all
the activities of the world, and the Sun is not affected by the activity; similarly I am the
witness of all the activities of the body, mind, sense organs, but those activities do not taint
me; payan, srnvan, sprsan, jihrnan, asnan, gacchan; aha naiva kicid karmi.
Then the second example: vannhe yatha dhakatvam. So we say the fire is burning the fuel.
Fire is burning the fuel. Or any object for the matter. Ayasi, ayas means a piece of iron. So
when a piece of iron or any object is there, the fire is said to be a burner of the object, and
the object is said to be burned; so a relationship has come. What is the relationship; burner-
burned relationship. Sasrkt it is called dhya dhka sabanda.
1827
And here akarcrya says really speaking fire does not burn anything, deliberately,
wilfully. If burning is an action done by fire, it will have beginning. Agni would have to think,
should I burn or not, this is baby putting the hand, pvam innocent baby, therefore I should
not burn the baby, fire should think all of them. But you find whether baby puts the hand or
an elderly person puts the hand or whether the hand is there or not, the fire is hot; but
burning action is attributed to the fire. An action which is not there in the fire. And since the
burning action is only an attributed action, the relationship is also attributed relation.
Similarly, I am supposed to be the illuminator but I am not doing the illuminating action.
Then the third one. rajjh yatha, rpita vasthu sagha. rpita vastu means a
superimposed object. So in the case of rope snake, snake is the rpita vastu, and rajju is
said to be adhinam or raya; a substratum, a base. The word substratum is an absolute
name or relational name. The word substratum. Stratum has to be there for sub-stratum.
Therefore the word substratum is a relational name and that is also an unreal relational
name, because rope does not have any relationship with snake; because snake is
prthibsikam, rope is vyavharikam. And therefore tma is not even an dhram. tma is
not even an raya.
And therefore he says: yath rpita vasthu saga. Saga means relationship and
relationship based problems. Any problem you analyse, it will be relationship based. When it
is the relationship with inert thing, problems are less, when the relationship is with sentient
thing, the problems get complicated. Sentiency also three levels; lower sentiency plant;
higher one animal; the highest one, human being. So inert thing, plant animal, humans. As
the relationship goes from lower to higher; the relationship based problems also become
more and more.
Any problem means saga only. Svmiji says. One Svmi came and introduced himself to
Daynanda Svmi it seems. And he said his name is: Sambandnanda. Svmi said I was
laughing within myself. Sabanda and nanda are oximoron; it does not exist at all;
sabanda is equal to sasra.
And vdnta's challenge is try to be free from sasra and have sabanda. It is never never
possible. Therefore you should see sabanda as vyavaharika satyam, and you should see
your real I as asambandnanda is possible. Asaga nanda is possible. Sabanda and
nanda can never co-exist.
1828
Therefore rajju yath rpita vastu saga, that is unreal. Thathaiva, like the three examples,
me, for me, there is no sabanda at all. Which Me, not ahakra me; ahakra Me is all
sabanda put together. For me, the tma, kutastha cidtmana; that is why asagha;
asagha, which these nidhidhysana slka , once in a while I have to remind, I am not
sabanda ahaamakara, I am asabanda ahakra. Kudastha means changeless, cidtma,
tma, the consciousness.

|

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kartpi v krayitpi nha
bhktpi v bhjayitpi nham |
drapi v darayitpi nha
s:'ha svayajytirandrgtm ||507||
Another beautiful verse. All nidhidhysana slka. So relational names do not belong to me.
Any name which invokes a relationship and that is why the very progress of or progress in
spirituality is, you start with strong worldly relationships and we all suffer. Parikya lkn; we
all suffer.
And from total relationship, we can never go to total non-relationship; we cannot go. And
therefore remedy prescribed is: you replace the worldly relationship with some thing superior
or better relationship, which is medium. It is a bondage, but not that serious. And it is not a
perpetuating bondage. And what is that: They say to start with worldly relationship, and a
day should come when you should not lean upon the world, I have told you before, give up
world dependence and replace it with God dependence.
We talk about three relationships. One is guru sabanda; stra sambhanda; and vara
sabandaha; it is an intermediary relationship, which we deliberately use. Therefore drop
world dependence, and convert into thes three-fold dependence; and this is also not for
permanent keeping; not always guru stra vara ; that becomes stvik bondage.
Therefore guru stra vara saga is stvika sagha; all other sags are rjasa tmasa
saga. Any other relationship is rjasa tam saga. These are all truths which world does
not like to hear. If you say, they will get angry. Relationship, wife, children, grand children,
husband, father, mother, etc. are all rjasa tmasa sagam if you say, they will beat you.
People will get angry; but as akarcrya says in Bhaja Gvinda, that is the truth.
1829

|

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yvadvittprjana sakta
stvannija parivr rakta |
pacjjvati jarjara dh
vrt k:'pi na prcchati gh ||5||
Bhaja gvinda reveals that: all relationship other than these: guru stra vara sabanda;
they are all rjasa tmasa saga. And bhaja gvinda is advising a person to develop stvika
saga. Govinda refers to what: guru stra vara saga.
Then thereafter you have to drop even guru stra vara sabanda. And you should
yourselves as asagham; asagham. Therefore he says aha na akart; I am not a doer;
aha na kryit. Nor am I an instigator; that is indirect doer. That is I do not do; I make
someone else do. That is also another type of doership. Why I am neither a doer or
instigator. Abkthapi nha, bhjaithapi nha; I am not an enjoyer or experiencer nor am I
an instigator.
So htukart in Sasrkt grammar; we use the word kart and htukart; ,

(pannupavan; panna vaippavan); , (karnvla,
karnvla); OK; then drapi nha, darayitpi nha; I am neither a seer, nor an
instigator of another person to see.
And then who am I? Sham svaya jyothi. I am the self-evident consciousness; who am
neither or none of them; and remember, all these three pairs are relational names. kart has
got sabanda, krayita sabanda. abktha has got sabanda, bhjayitha has got
sabanda. It becomes a great task for the mother to make the child eat. When mother
becomes bhjaithri of the child, the child is not eating all she says: she is suffering; there the
mother becomes what: instigator of the child eating; that is also relationship. So I have no
relationship; I am svaya jyothi tma asmi. Anidrik means nirgua. Nirgua tma.
Hari Om.
1830
151. Verses 508 to 513

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kartpi v krayitpi nha
bhktpi v bhjayitpi nham |
drapi v darayitpi nha
s:'ha svayajytirandrgtm ||507||
The student while expressing his gratitude to his teacher is also summarising the vdantik
teaching received by him and the essence of the vdantik teaching is ahakra is
vyavahrika satyam and tma is pramrthikam satyam. And ahakra is nothing but the
body-mind-complex with the reflected consciousness and my real nature is not the
vyavahrika ahakra but it is pramrthikam tma. During all transactions I have to put on
the ahakra cloak or vesha; and I have to play different roles, but I should remember that
none of these is my real nature, but I am the tma which is different from the ahakra;
which happens to kart and krayit; abktha and bhjayitha, dra and darayit.
Ahakra is actor and also activator. tma neither acts nor activates anything. Ahakra is
both the enjoyer and also cause of others' enjoyment, whereas tma is enjoyer nor does it
cause others' enjoyment. And similarly it is neither a seer nor one which makes others see.
Then who am I? svyam jyothi tma aha asmi. I am the self effulgent consciousness. It is
andrg.
It is andrg means, it is unlike every object. drg means in this manner, referring to any object,
andrg means unlike any object, being the subject. So this has to be understood as nirguam.
Free from all the objective properties; all the properties which belong to objects. Up to this
we saw in the last class.
-
|

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calatyupdhau pratibimbalaulya-
maupdhika mhadhiy nayanti |
svabimbabhta ravivadvinikriya
kartsmi bhktsmi hat:'smi hti ||508||
1831
So here the student points out that ahakra is the reflected consciousness;
abhcaitanya, which obtains in the reflecting medium of body-mind complex. The
reflecting medium is called updhi. Updhi is RM; the reflecting medium. And when the
reflecting medium moves, then the reflection is also bound to move and undergo
transformations; so when the reflecting medium undergoes transformations movement, etc.
it is bound to affect the reflection; but the student says; whatever happens to the reflection
does not happen to the original one. When my reflected face is affected by the dots in the
mirror, in the reflection also I see the dots; I know that the dot belonging to the reflected
face, really does not really belong to the original.
Since this fact is not known, whatever be the defect of the reflection, I am falsely attributing
to I, the original consciousness, and because of this wrong attribution, I struggle in the world
saying that I am suffering; I am going through agony, I am dying, I am getting separated
from people, separation is only for pratibimba caitanya; when the stla arra separates;
but I the original consciousness does not get separated from any one, nor do I die when the
reflected medium collapses. Not knowing this, the people cry. So kartsmi bkthsmi,
hatsmi, all the cries of people, the student says.
Now look at the slka. Updhau calaty sati. When the reflecting medium of body-mind-
complex, calaty, is moving; so calaty, sati sapthami, 7th case of calat, not a verb here, present
participle, 7th case; updau calaty sati, when the body-mind-complex, reflecting medium is
moving, pratibimbalaulya; pratibimba, the reflected consciousness also has laulyam; laulyam
means calanam.
So updhi calan pratimbimba calanam, when RM moves, then RC also moves and this
movement of the reflection is called aupdhika. aupdhika means what: caused by the
reflecting medium. So reflecting medium induced movement is there for the reflected
consciousness also; and what do people do; mhadhiya sva bimba btham nayanti.
mhadhiya means indiscriminate people who cannot discriminate the reflected

consciousness and the original consciousness and here the problem is the reflected face and
the original face are physically apart. There is a distance of a few feet; and therefore I can
clearly show that only the reflected face is moving; the original face is not moving, I can
clearly show; because reflection and original has a physical distance.
1832
Similarly the Sun reflected in the turbulent water; sun is away; reflection is away, therefore I
can clearly discriminate; but when it comes to reflected consciousness and original
consciousness, the unfortunate thing is: there is no physical distance in the mind itself,
reflected consciousness is also there; in the very same mind overlapping the reflected
consciousness, the original consciousness is also there; and therefore differentiation
becomes difficult.
In jgrat avastha, when I am experiencing localisation, localisation means what: I am in this

place; that localisation feeling is because of reflected Conciousness. In the suupti also I have
consciousness but I do not feel that I am located in Chennai or Anna Nagar or a place; So I
have consciousness, but not localised consciousness, and therefore in the suupti I have the
original consciousness; whereas in jgrat avastha, the original consciousness is there; but the
localised consciousness makes me feel that I am localised and the original consciousness is
lost sight of.
Therefore if you have to recognise the unlocalised consciousness, what to do; you have to
sleep. But if you go to sleep, then you are not there to say that; therefore using the localised
consciousness, you should own up the unlocalised consciousness which is obtaining in
suupti. In jgrat avastha you have to recollect the suupti caitanya.
Therefore it is not an ordinary thing; and therefore mhadhiya; those who cannot
differentiate the unlocalised and localised consciousness, nayanti, nayanti means what, they
transfer; they carry; they transpose; transpose what? pratibimbalaulyam, the movement of
the reflection, the movement which belongs to the reflection only, they transfer to svabimba
btham. Third line. They transfer to the original consciousness. So therefore grammatically
the sentence should read as mhadhiya pratibimba laulyam svabimba btham nayanti.
Indiscriminate people transfer the motion of reflected consciousness falsely to the original
consciousness.
In fact transfer means attribute. It is not the physically they transfer the motion from
pratibimba to bimba. Just as we have the example of the red colour of the flower, is falsely
attributed to the colourless crystal; similarly, the motion of the reflection is falsely is
attributed to the motionless original consciousness and an example is given. Ravi vat; Like
the ravi; ravi means the original sun; which is like the original sun, which is means the original
consciousness, which is like the original sun in the sky, which is vinikriya, motionless. So
the original consciousness can be compared to the original motionless sun in the sky; and
1833
the motion of the reflected consciousness can be compared to the motion of the reflected
sun in a moving mirror; or in turbulent waters.
So vinikriyanayanti.
And how do we know that we have the mistake. What is the proof that one has been
indiscriminative; one has transferred; how do we know. He says from his expression, we come
to know. He claims aha kartsmi, which he should never be claiming. He should claim
aha aakart, original consciousness asmi; he must be claiming; but he always blames I am
akart. So he has taken ahakra seriously and kartsmi;
And even kartsmi is OK; still worse, aha bktsmi; so I am a bkt; all the time battered by
my prrabdha karma. I am trying to solve all my problems. And I am not able to solve at all;
problems after problems are coming. Keep my hand on my head and all the time crying,
which indicates that I have successfully forgotten that I am none of these. Therefore aha
bktsmi, with samsri asmi it means. and hathosmi; I am finished; my life is closed; hereafter
I have no way out at all; my case is a tragic case. So thus all kinds of thoughts; these are
within quotation; and hti; hti should be split as h iti; h means alas! Tamil
Ayy! Sasrkt h; ayy amma appa, etc.
So thus because of indiscrimination alone, all the tragedies of life occur. Tragedies are not
because of events in life; tragedies are because of one event in our intellect; and that
intellectual event is confusion. Instead of adjusting the external events; we have to only
adjust one wrong event; and that is indiscrimination.
I just wanted to mention that in certain books, there is a printing mistake in verse 508; that is
in the third line, ravivad vinikriya; vinikriya; nikriya means motion. vinikriyameans
motionless.
continuing.
|
||||
jal vpi sthal vpi luhatva jatmaka |
nha vilipy taddharmairghaadharmairnabh yath ||509||
So from the standpoint of tma, there are no problems at all; and from the standpoint of
ahakra, there is no freedom from problems. We can only replace one type of problem by
another type of problem and in the case of prabhala prrabdha, powerful prrabdha, even
1834
that replacement is not possible. Therefore the only way out is what; make the ahakra
insignificant; appear small; so that the problems also will appear smaller.
This is called counter-irritation method. For cold when you are highly disturbed in the nose,
they give you various ointments to apply. They do not give any remedy. But this will produce
a new irritation, in front of the other irritation becomes insignificant. This is called counter-
irritation method.
Of course vdnta is not a counter-irritation. So what we are doing is, we are getting a
higher vision in front of which ahakra becomes insignificant. I have discussed this
elaborately before; and this is called abhibhava method; once in the last class I told you;
when the sun rise, the sun light has become so brilliant, the stars are not destroyed; the stars
disappear from our sight, even though, even now the stars continue to occupy the sky.
Similarly, when the tma srya rises, tma jna srya arises, the ahakra problems will
not be considered worth talking about all the time. To talk about this alone would not be
considered worthy; they will appear petty topic, not worth talking about.
Therefore he says: a jatmaka; so this inert body; from the tma angle, one will not even
refer to the body as I, who has become 60 years old, 80 years old, therefore I want to
celebrate, athabhikam, atyabhadaprti, etc. so this body has been so carefully watched
and protected, and that body is referring to as: a jatmaka; this insentient incidental
bundle of flesh and blood and bone and marrow, which will continue in this form, because of
incidental prrabdha, let it move about anywhere. Let it do whatever it has to do and go.
luhatu; luhatu means what: move about. Let it knock about.
a; he does not say; the sacred body; this bundle of flesh and that too dead flesh, inert
body; let it move about; not a very big issue.
jal vpi sthal vpi; either in water or in land; or in sky; let it move anywhere.
Aha n vilipy. I have no connection to this body at all. So I am unconnected to this body
and consequently taddharmair; not connected to its properties also; that it is old; it is dying;
or it is dead. All these properties I have no connection; aha asaga asmi.
Exactly like what: ghaadharmairnabh yath. Just as the space which is not affected by the
arrival and departure of pot and also not affected by the properties of the pot. Even though
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the space is given a new name when the pot appears, you give the name pot space,
ghaka; and when the pot disappears you remove the name, but remember, even the
addition and withdrawal of name does not make any difference to the space; difference is
only in our naming; but nothing happens to the space; Similarly I am the consciousness
within the body; like the pot, the body appears and disappears; nothing happens to me.
Therefore ghaadharmairnabha; nabha means ka; yath n lipyat; not affected, so also.
Continuing
-
|

||||
kartrtvabhktrtvakhalatvamattat-
jaatvabaddhatvavimuktatdaya |
buddhrvikalp na tu santi vastuta
svasminpar brahmai kval:'dvay ||510||
All the samsric notion belong to the intellectual perception alone; everything is a wrong
intellectual perception. So the problem is a cognitive problem; and therefore changing the
perception alone is the solution.
So he says: kartrtvam; the notion that I am a karta, haunted by sacita, prrabdha and gmi,
chased from janma to janma by these three karms; that notion that I am akart, purely
belong to the intellect; tma does not have kartrtvam.
Similarly bhktrtvam; I am affected by the bhktrtvam; the enjoyment, the experience caused
by the karma, which is presented in various forms as affected by the jtakam or affected by
the ani, rhu, ktu, they all indicate my bhktrtva sense. That one.
Then khalatvam; khalatvam means meanness, dutatvam; that I am duta; or guavn; both
of them; I am guavn or duta; that sense.
Then mattat, I am confused; affected by mha; matvam you can take it; matvam. it is
one compound word, you have read it continues in the second line also; jaatvam; that I am
dull or unintelligent, jaatvam;
then the last two main ones; baddhatvam; I am bound;
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and vimuktatdaya; the most surprising that I am liberated, is also; all of them are buddhi's
perception.
tma does not have liberation. Liberation from what: where there is bondage, there alone
liberation can be there; since tma never had the bondage, the very word liberation is
meaningless, it is like the person asking, from tomorrow onwards do not meet your wife; OK;
So if you OK, what it will mean; until now you are; if you say you are liberated, it is
foolishness because the day I am liberated you are accepting the fact that I was bound till
now.
Then therefore wise man will never say I am liberated; I do not require liberation, because I
never had bondage.
Then what about liberation? Liberation is freedom from the notion that I was bound. And
freedom from the notion is an intellectual phenomenon, it is not something happening,
either in the world, or in the tma. Freedom from the notion is an intellectual cognitive
transformation; it is not a physical change, it is not a worldly change, not even a change in
tma; but it is only an intellectual rational transformation. And what about emotional change.
All the emotional changes are not freedom; they are all the result, the phalam of the
cognitive change. So emotional change, caused by cognitive change is called liberation.
Emotional change caused by intellectual understanding is called liberation. Therefore he says
buddh vikalp; all problems are in your intellect only; there are all intellectual notions,
vikalp means notions; vastuta na santi; none of them is there in the tma, the real You.
So vastuta means pramrthikam dry none of them is there. None of them means what:
you have to keep the list: kartrtvam, bhoktrutvam, khalatvam, etc. None of them is there.
Svasmin, in oneself, the tma, which is param brahma kvalam advaya. Which is the
paramrthikam Brahma, param means paramrthikam brahma,
which is kvalam, kvalam means without a second, and advaya,
advaya also means non-dual; kvalam also means non-dual.
So the question comes why it is repeated. You have to take it as one is to negate sajtya
duality and another is to negate vijtya duality. Do you remember what is sajtya and
vijtya duality? sajtya duality means duality belonging to the same species; like a man
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having a second man; is sajtya dvaitam; and a man having a stone, other than himself is
vijtya dvaitam.
From the stand point of tma, till there is no second tma, sajtya advaitam is not there;
since there is no second antma, vijtya advaitam is not there. Therefore there is no second
tma also and there is no an antma also. Therefore kvala advay Brahmani.
continuing.
The next verse is an odd verse; it has got a viaa meter; a meter which cannot be chanted.
Therefore we will read it like prose.
|
||||
santu vikr prakrtrdaadh atadh sahasradh vpi |
ki m:'sagacitastairna ghana kvacidambara sprati ||511||
All these verses can be appreciated only when we look at ahakra from the standpoint of
tma. Otherwise these verses very look very funny and unswallowable. Because we are
discounting all our problems as meaningless nothing.
When all our problems are looming so large and crises, imagine go and tell an American,
what is that WTC is mithya. He will immediately punch my nose. Therefore remember, when
you are looking at the world from the ahakra standpoint all the problems are very very
damn serious.
Therefore these verses can be appreciated only when you have spent minimum one hour on
the Mnukya tma svarpam caitanya and you are intellect must be soaked in that
pramrthika field; not suddenly having solved a worldly problem, come and sit here.
Worldly problem is occupying and then I come and tell you it is mithya, it would not be
meaningful.
All these slkas you can appreciate only when you come away a spend a lot of time in the
pramrthikam and then look at it; you can discount them as nothing. And that is why they
often say: sanysa helps; because he does not deal with worldly problems.
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Sanysi can easily say; when a person grhastha is soaked; he should become temporarily a
sanysi; temporarily detached from family company children and all those things, spend
some time only in the tma; and then standing there you look at, they will appear
insignificant. Otherwise all these slkas will appear meaningless slkas. He says all these
things are mithya transformations; like dream.
prakrtr vikr santum. Let prakrti undergo all modifications. Biggest crisis is nothing but a
modification in prakrti. What is the worst scenario of death of people. For vdantin, death is
nothing but matter undergoing one of the six transformations. asthi, jyat, (tatva bhdha,
six vikrams we have talked about); which is inevitable transformation in matter. One such
transformation is maraam. If you have to look at maraam as one such transformation, in
the death of anyone, it requires tremendous time and energy; spent on tma. Therefore time
factor also becomes equally important; how much we spend on ahakra, how much time
we spend on tma; wherever we spend more time, that will be more real; wherever we spend
less time, that will be less real. If you spend time on tma one hour a week, monday morning
7-8 if class is there; tma will be prthibhsikam, not even vyavahrikam. tma will be
prthibhsikam. All our crisis will be not even vyavahrikam; pramrthikam. So our
problems are pramrthikam now; and tma is prthibhsikam.
Now if ahakra should become prthibhsikam, and tma should become pramrthikam,
time factor become important, and therefore here student having spent sufficient time on
tma says: Let there be modifications in prakrti;
daadh; so intense; tens of modifications; atadh; in hundreds; in tens or in hundreds or in

thousands; ki m:'sagacita; I have dwelt; I have spent time on my real nature; not for
minutes seconds and hours but for hours, days, months; I have dwelt on my nature; asaga
cita.
ki m what is going to happen. stai, stai means what; vikhrai; asaga chita; chit
means consciousness; asaga means relationship consciousness.
And he gives an example, ghana ambara kvacid na sprati. The cloud does not affect the
sky at any time. Even though it is intimately moving in space, it can never wet the space;
ghana means cloud; mgha; ambara means sky; it does not affect at all.
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||||
avyaktdisthlaparyantamtat
viva yatrbhsamtra prattam |
vymaprakhya skmamdyantahna
brahmdvaita yattadvhamasmi ||512||
So if vyavahrika ahakra should become insignificant, pramrthikam tma should

become more significant and real; where you spend more time, that will be more real. And
therefore spend more time in invoking the pramrthikam tma, which is called
nidhidhysanam. Therefore, time plays a very important role in converting the order of
reality;
And therefore he says: yat brahma tad dvhamasmi. That which is known as Brahman, that
Brahman I am. Spend more time in invoking that; that will make the tma pramarthika and
ahakra into prthibhsikam. Therefore in the three slkas 512, 513, 514, akarcrya
also repeats. Repetition indicates dwelling upon. Dwelling upon indicates spending more
time.
Svmiji I do not have time, if you say, pray to the Lord. So stra has prescribed sanysa
srama for buying time alone; therefore if we do not take to sanysa srama, we have to
adjust the grhastha srama in such a way, that we can give time for dwelling on the truth;
therefore it is your job.
Vdnta does not say you should take sanysa because; there are some paramnanda
iys who take sanysa and engage in some other activities. Therefore sanysa srama also
is meaningless if it is not utilised for invoking pramrthikam satyam.
Therefore changing the srama is not what we want. Are you able to spend quality time on
dwelling on the teaching; you have to do that. Afterwards once it has become natural to you,
that is what is called vidwat sanysa. Vidwat sanysa means what: you have become
internally a sanysi and therefore whatever you do; wherever you go; payan, sprsan, jihnan,
asnan, srunvan, OK. But until that nia takes place, giving quality time is inevitable. And
therefore the student indicates that repetition of the teaching.
So look at the fourth line, which is repeated in all the three slkas. Aha tadva asmi; I am
not the ahakra; I am not a father; not a mother; not a husband; not a wife; not a son. So
these all are ahakra's characteristics; I am none of them.
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Aha advaitam Brahmaiva. I am the non-dual Brahman. You have to invoke repeatedly and
as often as possible and what type of Brahman, go to the third line; advaitam means non-
dual.
I am that non-dual Brahman, vyma prakyam; which is comparable to ka. ka tulyam.

So that means I am formless; I have told you ka and tma have so many common things;
all those things I remember. Skmam; I am extremely subtle; that means what:
unobjectifiable.
dyantahna; without beginning or end. We have seen all these before, I am not
elaborating; without beginning or end; dhi anta rahitam, hnameans without.
And yatr; in which Brahman, Viva prattam. This entire universe appears; etat viva
prattam; what type of universe; avyaktdisthlaparyantam. The universe beginning from
mya; avyaktam means mya; up to stlam; stlam means the physical body. So the whole
universe beginning from mya to the physical body is appearing in which Brahman, that
Brahman, the substratum I am.
And what type of world it is; bhsamtra. Which is mithya; bhsa means mithya. So
thus I am the spacelike substratum of the universe; everything happens in Me; but nothing
happens to Me. Everything happens in Me; but nothing happens to Me. That Brahman I am.

|

||||
sarvdhra sarvavastupraka
sarvkra sarvaga sarvanyam |
nitya uddha nicala nirvikalpa
akarcrya also repeats to indicate the klam, the amount of time you spend also plays a
very very important role in assimilation. Quality of attention is not enough; quantity also
plays an important role, unless a person has come heavily prepared in this janma.
There are some people who have got that prva janma saskr and therefore they require
only minimum time for the transformation, but for majority of people, it is not so. Therefore
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the quantity of time also become equally important. Whether I require more time or not
how do I know. Am I am prodigy requiring limit time in Vdnta or am I an non-prodigy
which requires more time, how do I know. See whether the vyvahrika problems are
affecting you too much. If the vyvahrika problems are affecting too much, it requires more
time in vdnta. And if you find you are able to withstand this crisis, and forget it and brush
aside as pinprick, then it means you do not require to spend time.
Therefore it is not an universal rule; that is why we say sanysa also is not an universal truth.
Whether one requires it or not, it all depends upon the assimilation factor. And the
assimilation is known by our mental balance in problems.
Therefore here the student says: fourth line is repetition. brahmdvaita

yattadvhamasmi; I am that Brahman. And what type of Brahman. He puts in different
language.
sarvdhra, you know, I am the basic support of all; when we say support; tma has to be
compared to ka;
Then sarvavastupraka. I am the illuminator of everything, every object. So ka aha

asmi; prak aha asmi.
sarvkra; all the krs or forms belong to me; because the entire world is nma rpa
resting on Me alone. There is no second substance to which the nma rpa can belong;
because there is only one substance and therefore all the nma rpas have to rest on that
one substance alone. That I am.
sarvaga, I am all pervading; and sarvanyam; but really speaking; all the forms and nmas
are not in Me. All the nma rpas are resting in Me but all the nma rpas are not in me.
what is the meaning. Just like the entire dream world is resting in Me; but the entire dream is
not really there. Similarly nma rpas are mithya, as good as non-existent.
nitya; I am eternal; uddha, I am ever pure, nicala, I am motionless; and nirvikalpa; I

am divisionless. Such a Brahman I am.
So the student says: I have given time; therefore I have assimilated. Have you given sufficient
time for vdnta. That is the question. Now we have no time. 8 o clock.
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Hari Om.
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152. Verses 514 to 518

|

||||
sarvdhra sarvavastupraka
sarvkra sarvaga sarvanyam |
nitya uddha nicala nirvikalpa
Condensing the teaching given by the guru in all these verses, the student points out that I
clearly know the difference between the vyavahrika-I, the ahakra, as well as the real-I, the
tma. And from the standpoint of ahakra, the vyavahrika-I, sasra cannot be
eliminated totally. From the standpoint of the real-I, sasra need not be eliminated. From
the standpoint of ahakra, sasra cannot be eliminated; from the standpoint of tma,
sasra need not be eliminated. And that ever sasra free tma I am.
So this one has to assimilate totally to get the benefit of the vdantik teaching and with this
wisdom, when I look at the ahakra, and the ahakra's choiceless situations, I know that it
is an integral part of ahakra, I cannot do anything about it. And this proper attitude
towards ahakra will reduce the impact of the problems that the ahakra faces. This
reduction of the impact because of the changed attitude towards ahakra alone is called
jvan mukti. And therefore this has to be repeatedly invoked. And to indicate that,
akarcrya writes three verses. In all of them, the fourth line is the same, brahmdvaita
yattadvhamasmi. I am that non-dual Brahman. Up to this we have seen in the last class.
continuing.
||||
yatpratyastamyvia
pratyagrpa pratyaygamyamnam |
satyajnnantamnandarpa
So the fourth line is the same. I am that non-dual Brahman of the above description. The
description of Brahman is given in the first three lines. Yat pratyast aa my via;
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via means all attributes, gu, and mya viam means the attributes caused by mya
and therefore the attributes which are mithya, unreal attributes, vyavahrika attributes, not
ultimately real. aa mya viam means all the unreal attributes caused by mya.
And why does he add all the unreal attributes. Because from advaitic angle, the positive
attributes are also unreal; the negative attributes are also unreal, in which we differ from the
viiadvaita system of philosophy. Viiadvaitan points out that whenever we say Brahman
is nirguam, it only means Brahman is free from negative attributes. But Brahman has got all
the positive attributes like power or compassion or love or beauty; whatever positive
attributes we can think of, all of them are really present in Brahman. This is Viiadvaitan
approach.
Therefore in Viiadvaitan, total nirguam Brahman is non-existent. It only means that doa
rahita brahma, but all the virtues are present. Whereas in advaita we say, aa mya
viam, Brahman has neither positive attributes nor negative attributes; which means even
omnipotence, omniscience, sarvajtvam, sarvvaratvam, sarva aktimatvam; they are all as
unreal as the other negative attributes.
Therefore akarcry adds here: aa mya viam. And what is the clue for the advaitin
to say that. On what basis does he say that. He has got the support of the Upaiads, which
says: anyatra dharmt, anyatra adharmt. Brahman is beyond, dharma, the virtues, adharms,
the vices. And logic also supports us. Because as long as a thing has an attribute it is always
subject to modification, because of the increase and decrease of the attributes.
And therefore we say it is aa mya viam. All positive and negative unreal attributes
caused by mya, pratyasta are not there; not really there in Brahman. So pratyasta means
free from; rahitam ityartha; so sarva gua doa varjitham. Brahman is that which is free
from all good and bad attributes.
pratyagrpa; and it is in the form of the very pratyagtma, the very subject, the ski the
observer. pratyagrpa, means tma rpam, drk rpam. And being the very subject,
pratyaygamyamnam. It is never objectifiable truth by any thought; acinthyam. So it cannot
be illumined, objectified or known through any vrtti jna, it is ever the unknown, it is
never the known because it is ever the knower. Therefore pratyaygamyamnam.
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Then what is the nature. Satya jna nanda nanta rpam. Satya jna nandam is one
word, which is of the nature of satyam jna nantam. Satyam means pure existence, not
as an adjective but existence as a very known itself. Jna means consciousness not as an
adjective but as the very known itself. And ananta means limitless. So limitless existence
consciousness we have elaborately seen this. The student is only recollecting the teaching.
So satyam jna nantam brahma.
And nanta rpam, which expresses in the form of fullness in the mind. nanda expressed
is nanda. So nanda rpam yat brahma; so all these, when we learn, we have to trace
these words to one Upaiad or the other. When you say satya jna nanda, you should
remember Brahmnandavalli, satyam jna nandam brahma. nantarpam when he
says, we should remember Brughu Valli. nand Brahmti vyajnt; nandt va khalvimani
bhtni jyant. Then only we will know that the whole teaching is extracted out of the
upaiads only. And such a Brahman I am.
Continuing
|

||||
nikriy:'smyavikr:'smi
nikal:'smi nirkrti |
nirvikalp:'smi nity:'smi
nirlamb:'smi nirdvaya ||515||
So all these can be used for nidhidhysanam. To find out whether a slka is meant for
nidhidhysanam or not, what is the criterion. You may wonder; some of them Svmiji says
nidhidhysanam. Whether he is putting the lot and taking it; how do we know that a verse is
meant for nidhidhysana. I will let out the secret so that you yourselves can use the exercise.
Whenever Brahma or tma is described, in third person, or second person, that cannot be
used for nidhidhysanam. Because it is saying Brahman is wonderful; Brahman is free, what
happens to me; I do not get benefit. No transformation will take in me; by saying Brahman is
great. My problem is what: I am miserable. Therefore a transformation is required not in the
third person, is not required in second person; but A TRANSFORMATION IS REQUIRED IN THE
FIRST PERSON.
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Therefore wherever the first person singular is used, while describing Brahman, all such
verses are nidhidhysana slkas. And in Sasrkt, the word aha, if it occurs, if the word
asmi, asmi means am, so the word I, or the word am etc. occurs, you can take all these verses
as nidhidhysana slka. Maiva sakalam jtam, why do we say it is nidhidhysana? because
mayi again first person singular.
Now in the previous three verses, in the fourth line, we found the word, asmi, I am Brahman.
So in this verse also, you see asmi maya. But you should know the meaning of the word
asmi, OK! Asmi means I am. So who am I? Not a miserable helpless poor jtakam_ed person,
with a miserable jtakam, that is the lot of ahakra, jtakam belongs to ahakra or tma;
ahakra only has jtakam; let my horoscope be miserable, but I the tma am different from
that.
Who am I? Nikriya asmi. I do not have any karma at all. Therefore no karma phala at all.
And therefore no ani daa or rhu daa or ktu daa, because all planets are not influencing
us. All planets are indicating our karma phalam only. The biggest confusion running; people
think that astrology says that planets influence our life.
Astrology never says planets influence our life; astrology only says planets indicate the karma
which alone influences the life. Karma alone can influence the life. So when I do not have any
karma, where is the question of karma phala influencing me; where is the question of
astrology affecting me. Me means which me. tma me.
What about ahakra, it will be affected and if you say Svmiji from ahakra's standpoint,
can I do pryascittam; perfectly OK. tma angle, pryascittam is not required; from ahakra
angle, pryascittam will certainly work, but any amount of pryascittam cannot remove all
the astrological problems. one problem will go; another planet will come. ani goes and
something else will come.
Therefore we do not say pryascittam does not work, we say pryascittam can only alleviate;
but ahakra can never be absolutely free from the influence of the karma, whereas I, the
tma, am the nikriya.
And why I am actionless. kriy means action; why I am actionless; because avikra asmi. I
am free from all modifications or changes, because action involves change. Calantmakam
karma. The very definition of karma is calantmakam karma. If you do any karma, the body
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should move; the mouth, the vchika karma, the mouth would have to move; kyika karma,
body will have to move; mnasa karma, thoughts will have to move; tma is motionless;
where is the question of any karma.
Nikalsmi, I am free from all divisions. So subject-object instrument division or any other
form of division, I do not have. Sajtya, vijtya, svagata bdha also we can say.
nirkrti; I am free from form. So in all these statements we should remember the meaning
of the word I is neither the body nor the mind; but I means that consciousness and the four
points that I say regarding consciousness you should remember. I am not repeating.
Then nirvikalpa asmi. I am free from all types of vikalpas. Triputi we can take. The word
nikala and nirvikalpaka are almost synonymous; so to differentiate, nikala we can take as
sajtya vijtya svagata bhda rahita; and nirvikalpa can be taken as the triputi rahita;
subject-object-instrument division free. Then therefore only nitysmi. I am eternal.
And nirlamba asmi. I am without any support. lamba means support. I am without
support can be seen negatively also and positively also. There is nobody there to support
me; So I am miserable; I am helpless; I have no place to go; I am Agathi. I am dependent on a
few people; they let me down. I am supportless because I do not need any support. I am the
ultimate support of everything. So if I am looking at myself from ahakra angle, I have to
take the support of the Lord all the time, that is why from ahakra dry, bhakthi is the
only solution.
Because ahakra will have eternal problems. That is what two avathrams showed. For
Rma, only problems. What about Krishna. Problems from birth itself. AHAKRA CAN NEVER BE
FREE FROM PROBLEMS. And ahakra is always helpless because it is too feeble to face the
mighty universe. The limited body mind intellect, what can it do. Small earthquake we are
not able to withstand. Ahakra will have problems and ahakra is too feeble to face the
problems.
Therefore from ahakra angle, bhakthi alone is the solution, all the time I should remind
myself, Bhagavn is there to support. Bhagavn is there to support. I am helpless. Lakmi
nrsimha mama dhi karvalambam. akarcrya wrote. The very same Sankarcrya who
said I am the support of the whole universe, that akarcrya writes Lakmi nrsimha mama
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dhi karvalambam. Take me by holding the hand. From ahakra angle, bhakthi is the only
solution.
From tma angle, we do not require any support, because first of all problems are not there;
and secondly I am the ultimate support of everything. I do not require any support. And it is
from tma angle, akarcrya looks now. Therefore nirlamba, I am the supportless
support of the universe. And nirdvaya. I am non-dual, without a second.
|
||||
sarvtmak:'ha sarv:'ha sarvtt:'hamadvaya |
kvalkhaabdh:'hamnand:'ha nirantara ||516||
Another nidhidhysanam verse. What is the proof. Aha. In the previous one asmi; here
aha comes. Aha sarvtmaka; I am the tma of everyone; everything. The whole creation.
So I am the essence of the whole creation. And in fact, sarv:'ha. I am the whole creation.
So what is the difference between the two. When you say I am the essence of the creation, a
sense of duality is hinted. So there is something called creation, and there is something
called the essence and the essence of the creation, if you say take two essences; two is there,
after you remove the essence what is left behind, chakkai, so that remnant is there; So the
usage of the word essence conveys the idea of duality.
Therefore first he says I am the essence of the world; and next he says, in fact, there is no
question of I being the essence of the world, I am the universe. Like saying water is the
content of the wave. Wave is one and the content of that is water inside it; that idea comes.
So first we say water is the content of the wave, water is the truth of the wave, then we say
water itself it the wave.
Similarly, aha sarva; and aha sarvtta; So when we say that I am everything, then the
question will come; so all the problems belonging to the world will belong to you then.
Because you say you are everything. That means whatever impurity is there in the world; that
will also belong to you.
So akarcrya says even though I am everything, I am not affected by everything, I am

beyond everything. Just like I myself am the dream world and I am beyond the dream world
also. So I am myself the dream world, and I am beyond dream world; what does it mean.
Dream world is an unreal manifestation of mine. Similarly, I am beyond the world means, this
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world is Me only, but it is an inferior or unreal manifestation of mine; exactly like the svapna
is an unreal manifestation of mine.
Therefore sarvtmak:'ha sarv:'ha indicates the immanent nature of mine, and

sarvtt:'hamreveals the transcendental nature of mine. I am immanent and I am
transcendental. I am in and through all; I am untouched by anything. sarvtt:'ham advaya;
advaya we have seen; non-dual;
kvalkhaabdh:'ham. I am the pure undivided consciousness; akhaa bdha,

undivided consciousness; kvala means pure. If consciousness is taken as an attribute of the
body, then it will be divided consciousness, because consciousness as an attribute is there in
this body; consciousness is there as an attribute in another body; inbetween we do not see
consciousness; therefore it appears to be a divided thing.
So here akarcrya says it is a divided attribute; but it is an undivided substance, which is

there in the body and which is there outside the body also. If I do not experience, it is not
because of the absence of consciousness, but it is only because of the absence of a medium
for its expression. And therefore I am all-pervading consciousness.
nand:'ha; I am nanda svarpa; not experiential pleasure. Always remember,

experiential nanda can never be tma; experiential nanda is always a reflection, unreal
nanda; reflected in the mind. Therefore whenever we talk about tmnanda, it is never an
experience.
That is why Daynanda Svmiji always says: never use the word bliss for tmnanda,
because the word bliss in English indicates experiential pleasure only.
Any experiential word like joy, bliss, beatitude, anything which will convey experience, never
should be used for tma nanda. We should use a non-experiential word and that is why
we generally translate as puratvam; fullness.
Therefore I am nanda svarpa means looking at myself, I do not miss anything in life;
(kuai ondrum illai). They sing you know; it should not be only
in the song; it should spring from your mind. I have no (kuai) at all.
1850
What about ahakra; ahakra means (kuai kuai). I, the tma, has no
(kuai). Therefore nandha nirantara; nirantara means what; without any gap in
between. Homogeneous consciousness. Gapless consciousness. Na vidyte antharam yasya

saha; niranthara.
|

||||
svrjyasmrjyavibhtir
bhavatkrprmahimaprasdt |
prpt may rgurav mahtman
nam namast:'stu punarnam:'stu ||517||
The student looks at himself now. From ahakra angle, he is willing to accept sasra,
which is inevitable. And the very acceptance reduces the impact of sasra. It is like when
you catch a ball, which is forcibly coming, if you go to catch, going forward, the impact will
be so tremendous. So they are trained to catch; they have to take the hand backwards; they
should catch and take the hand backwards; why; so that the impact of the force will be
better.
Similarly, all the prrabdha are hitting; problems after problems. Your resistance creates
tremendous impact. When I understand the nature of prrabdha, the nature of ahakra,
and understand that sasra is the intrinsic nature of the universe, you do not call it
sasra; it is nature.
And the very reduction of resistance is the reduction of the impact. Therefore from
ahakra angle, acceptance is there; from tma angle, understanding wisdom is there; in this
itself, there is a great relief. And this is called jvan mukthi.
Ahakra drya acceptance; tma drya understanding that I am ever free; therefore the
more student thinks of the reliefs that he got; he thinks of the person who is responsible for
this benefit. And I got this freedom from the burden of sasra, only because of the grace of
the guru.
Bhagavn's grace is always there; it is eternal and everywhere; stra is also there; all the
time. But Bhagavn grace and stra grace will materialise only when a guru is there to
transfer that wisdom to me and therefore the iya remembers guru's contribution.
1851
And when he thinks of the guru's contribution, he never thinks that he can ever repay for
what he has received. For infinite benefit, what should be the repayment. Infinite. There is no
second infinite to repay. And therefore iya says: I can do only one thing; what is that:
namaskra.
And the Guru also understands this fully well, because the Guru has done the same thing to
his guru. So therefore it is silently acknowledged process. Without any noise, without any big
show, a silent expression of gratitude and the guru never misunderstands, because guru
himself was a iya before and he has seen the fact that I cannot do anything to my guru and
therefore I know my iya also cannot do anything. What to do therefore. nothing. So it is
his grace.
But the gratitude is always there; like our gratitude to our parents. So physically we are what
we are; physically. physically we are what we are; because we survived by the grace of our
parents. Spiritually we are what we are, purely because of the guru's contribution. And
therefore there is a beautiful verse which says:
Ajvitham traya svya, vdanto guru vara;

dau jnapathye pact, kridagnatva nivrthaye.
You have to worship three things throughout life; jvitham; until your last breath, three you
have to worship; especially if you are a spiritual student. What are they: vdnta; which
makes you what you are. Guru; the teacher which makes the vdnta meaningful; Vdnta
work. If vdnta is the bottle, like the cola drink, if it is a cola bottle, guru is the opener.
Someone has to open; therefore vdnta is the bottle; guru is the opener making the cola
available; and vara ha is the one who provides the conditions or set up for vdnta and
guru to work. So vara alone provides the set up; bring all the three factors together. So
these three, vdntaha, guru and vara you have to workship till the last breath; dau
jnadbhaye. The first part of the life, you worship for gaining knowledge, then pacct; after
gaining knowledge, should I worship? Not necessary. After gaining knowledge, to express
gratitude; pacct krignatva nivrthaye. So first for knowledge, later for gratitude expression.
So this gratitude namaskra the iya is doing here. Hey Guro, I am what I am, because of
your grace. Ya svarjya smrjya vibhti; this glorious gift, vibthi; the glorious gift, and
what is that gift; svarjya smrjya. Svaarajyam means mka; smrjya means
kingdom; Sovereignty. So the kingdom of mka. Mka smrjya is the gift, the glorious
1852
gift. This glorious gift of mka smrjya, the empire, smrjya means empire also, the
empire of mka, third line, maya prpta; has been attained by me.
Now I have no more doubts whether I have muktha or not. And I do not have any complex in
claiming I am muktha. I should not have any reservation. If the other people would not
understand, I may not tell. When I ask myself, I do not have any reservation at all; because I
know ahakra is ever baddha, which I accept all the time; I, the tma am, ever muktha.
This distinction is clear to me. I never claim mka from ahakra dri, I never claim bandha
from tma dri. This clarity of vision, at once releases me and that inner freedom, I have got
and hy gur; I do not want to take the credit myself. For getting this inner freedom, I can
never claim the credit; my role is only I have made available. That is only thing. If the
sunlight I should enjoy; I should go out and stand. Making available is my effort. But the
sunlight is the gift of the Lord.
Similarly, hy gur I have made myself available; that is my pururta; but if I am free now,
it is your grace. prasdt. prasda means grace. And what type of grace. Mahima prasdt
is one reading. There is another better reading. Mahita prasdt.
Mahitam means enriched, which is enhanced; value-addition. Then added value; and the
grace is enriched by what: bhava krpr. Sri means the wealth; the richness of your
compassion; krp means compassion. So compassion enriched grace. Compassion enriched
grace, like various eatables; so many varieties of things are added; dressing! so like that, the
grace is the dish and for the grace dish; varieties of kismiss and cashew and kumkumpu; all
those things; what are they; compassion; grace is the liquid; on that kumkumappu, paccha
kalpooram; all coming from you, by that compassion enriched grace I got this freedom.
And therefore what should I do in return. I cannot do and you do not want also. That is also
another problem, because Guru is already full and complete and therefore he does not need
anything and I cannot give anything. And therefore he does not even ask for namaskra. He
does not even expect namaskra; if he expects namaskra, then there is some problem,
sasra. Therefore he does not even look in that direction. But for my satisfaction, I want to
express my gratitude.
Gratitude is one of the unique virtues which makes a human being a human being. And
therefore hey gurav namsthu. My namaskrams to you who are a mahtma. The word
1853
Mahtma is indicated to show who is very generous. You have been very generous in your
grace. It is not a rationed grace. It is not a trickling grace. Like water coming from some pipe.
It is the flooding grace. And also he did not ration because several students are there and
every one has to be given! Like Tirpati laddu. I want to give one laddu to all of you. Similarly
guru has got one litre of grace and he has to share with thousands of students, there would
be problem. But Oh Guro, there was no shortage at all; floodgates of grace was opened.
Therefore you are generous in your grace. So mahtmane sri gurav; both are in caturthi
vibhakthi. Mahtman is adjective to sri gurav; and chathurthi vibhakthi because nama
governs chathurthi vibhakthi. Praptha maya the sentence is complete. That is one sentence.
Next sentence is mahtman sri gurav namah asthu.
Then how many namaskras I should give. If I have got infinite benefit, I have to give infinite
namaskras. Therefore he says namasthe tu. Again namaskrams to you. puna namasth tu
again namaskrams to you. He wants to do it verbally because, he cannot do it physically
repeatedly. Later he would not be able to get up; because I have told you, one namaskram
is a project. how can I do several namaskram; therefore shortcut nmaskrams; prostrations
to you.
||||
mahsvapn mykrtajanijarmrtyughan
bhramanta kliyanta bahulataratpairanudinam |
ahakravyghravyathitamimamatyantakrpay
prabdhya prasvptparamavitavnmmasi gur ||518||
Here the iya remembers with gratitude, what the guru has done to him. So he verbalises it.
When somebody helps me out, we have to verbally express gratitude. It is there always in the
mind, you cannot say that.
The proper method is I have to mention that you have done to this me, and I am indebted to
you, he has to express and therefore he says; mahsvapne bhramantam; I was wallowing; I
was moving about in the dream world of sasra. Mah svapnam, the local dream lasts for
only 1-1/2 mts or 2 mts; one hour, 8 hours, that is the duration. But this sasra svapna has
started from ndi myaya supta yada jva prabhuddathi.
1854
So I was bhramndam means wandering, knocking about directionlessly; in the vast dream
world of sasra, which was mya krita jani jar mrtyu gahanam. It was a deep gahanam. A
dense forest; a sasra forest, consisting of wild animals like janihi, janma, jar, old age, and
attendant problems, old age has got all kinds of physical and psychological problems;
therefore jar and finally mrthyu, maraam. So all these are wild animals and sasra forest
is a deep and dense forest and how it is created. Mya kritam, which is created, caused by
mya or avidy. So in this deep forest of sasra, which is nothing but a mah svapnam, a
vast dream, bramndam, I was wandering about.
And was it a enjoyable excursion. If sasra is an enjoyable excursion, with popcorn and cola
in the hand and wearing the jeans and the cooling glass, cap, etc.; if it is an enjoyable
excursion, I would not have come to the guru. kliyanta, every moment was a struggle;
kliyanta means kaam anubhavantam. Like you have a biting shoe. If you wear it shoe
bite, if you remove, the stones pierce your legs; or hot tar road; which to choose; biting shoe
or hot tar road; remove the shoe and run for some time and again put. Thus every moment
was a struggle. Problem in this direction and in that direction. Bahulatara tpai; struggling;
tormented by tpa; adhyamatika, adhi boudika, dhi daivika kliyanta. So problems at the
body level; problems from the family friends relatives and problems from natural courses.
One problem or the other was tormenting me. So bahula tara tpai should be connected
with kliyanta. So suffering from all these. OK.
And what is the frequency of these problems. If it is like the mah mahm; one problem and
next after only 12 years; OK; till that nandam. He says; anudhinam. It is daily; any phone
call is dread; any letter is a threat; and now you cannot get into flight also. Everywhere
terrorist problem. So therefore, one problem in the world because of globalisation; anything
happens anywhere, affects everyone. Previously one problem; next village what happens we
did not know. Blissfully ignorant, because of the internetting, world has become a village;
great advantage; but remember any problem any problem, I am going to be affected.
Therefore anudinam; there is another reading. Anukalam. Anudinam means every day.
Anukalam means every moment. Whichever you want to choose, you can choose, both
readings are OK.
And ahakra vyghra vyathitam. I am concerned, frightened by a panther or tiger; a man-

eating tiger has come out. And I do not know where it is. Imagine. And what is that man-
eating tiger. Ahakra. That is there; vyathitam, frightened; disturbed; anxious, concerned;
1855
And such a miserable me, atyanta krpay prabdhya; you woke up, you rescued me; by
waking up from this dream called sasra.
Because mah svapna is used; he uses the word prabdhya; means what; you woke me up
from that; so prabdhya prasvpt, from the sleep; long sleep, you woke me up. He guro,
avitavnmmasi gur; you have protected me. how: rakan; mmava pattabhi Rma ;
mmava meenaki; mmava; when you sing, you sing mmava; mmava; it is mm ava; no
maama or maami; mm avithavn asmi; you have protected me; param; completely. He guro.
Hari Om.
1856
153. Verses 519 to 523
||||
mahsvapn mykrtajanijarmrtyughan
bhRmanta kliyanta bahulataratpairanudinam |
ahakravyghravyathitamimamatyantakrpay
prabdhya prasvptpaRmavitavnmmasi gur ||518||
The student is expressing his gratitude to the teacher and also his summarised the teaching
that he received from the guru; and he is concluding his expression of gratitude in these two
verses 518 and 519th. Mm he Guro avitavn asi. Oh Teacher, you have protected me from
sasra which is full of varieties of dukha and which is full of wild animals like birth,
disease, old age, death, etc. and which is in the form of a long svapna or dream. From that
sasra you have saved me, just by waking up. When the problems are created by nidr and
svapna, then the saving is to be done only by waking that person up. And therefore the
student said prabdhya prasvpt; you woke me up from the nightmarish dream of sasra
and you have totally protected me; avitavn asi. Av means rakan, avitavn means you have
protected; param means completely. Up to this we saw in the last class.
Continuing.
|
||||
namastasmai sadaikasmai kasmaicinmahs nama |
yadtadvivarpa rjat gururja t ||519||
The student completes his expression of gratitude in this verse by offering the final
namaskra and he looks upon the guru himself as param brahma. Because if the guru has to
teach, you are Brahman, guru will not have any doubt that he is Brahman. Therefore He gur,
I do not look upon you as a person, I look upon you as Brahman itself. Therefore he says: He
Gururuja, t namah. So hy gur, who is the king among the teachers, who is the best guru;
guru rja means guru rta; rta guru, because very student look ups his guru as the
best guru. Manntha sri jagannatha, madguru sri jagatguru. So who is the best guru.
Every guru is best guru only. But out of love and reverence a student looks upon his guru as
the best and therefore he says: he guru rja, he srestha guro, te nama, my prostrations to
you.
1857
And what type of You. The description is given. Tasmai; to that guru; sad kasmi; who is
non-dual Brahman. He does not look upon the guru as a person. He has transcended the
personality of guru. Every iya has to do that. First he holds on to guru as a person. Then he
holds on to the guru as the teaching; then he holds to the guru as the stra, the upaiad;
then ultimately, he holds on the guru as the very source of the stra that is Brahman itself.
Thus the person, to the teaching, to the stra, to the stra yoni brahma.
So every iya has to come to that level; otherwise that will become another relationship,
which is as much as bondage as any other bondage. Therefore the iya here has
transcended the guru's personality; therefore he says: sad kasmai; I look upon you as
Brahman itself, who is ever non-dual; sad means always; kasmai means non-dual.
There is another reading also; sadkasmai; sadkasmai means the one who is always non-
dual; sad kasmai means the one who is the non-dual existence; sad means existence. Both
are OK.
And mahs nama. Not only the guru is existence but mahse; mahs means caitanya
svarpya. Literally mahs means light; the one who is the light of consciousness and the
one who is pure existence; that sadcid Brahma, I offer namaskra and kasmaicin; kasmaicin
means some Brahma, literally it means some Brahman, here the word some means
inexplicable.
So when you say somebody has come; what does it mean. You do not know who exactly that
person is: when you cannot describe a person, you say somebody, something. Here also
kasmaicin means some inexplicable Brahman whose nature is not describable; yath vch
nivarathant, aprpya manasa saha. We can say anirvacanyam Brahma; vcma gcaram
Brahma, you are.
And not only you are the transcendental Brahman, which is pramrthikam, yathtat
visvarpa rjate. You the pramrthikam Brahma alone through the power of mya are
appearing as visva rpa vara also. So visva rpa; in the form of the vyavahrika jva; and
vyavahrika prapaja, you alone are appearing, rjathe. So which means paramrthika
brahma also you are; vyavahrika vara also you are. In short, everything you alone are. To
such a guru of mine, I offer my namaskra.
1858
So gurur brahma, gurur viu, guru devo mahevara. That is vyavahrika guru; guru
skt param brahma, is pramrthikam guru. In both ways, I look upon you and offer my
namaskra. And with this namaskra, the iya concludes his expression of gratitude.
Now what is the condition of the guru. Guru is extremely happy. Why he is extremely happy.
iya has left? Not because the iya is leaving him, but the communication has become
successful. The very guru iya relationship has been struck not for any vyavahrika purpose,
not for any worldly projects; they are all worldly relationship meant for worldly projects,
whereas this relationship is unique and holy, which is meant for only one purpose and that is
freedom of both, from the very relationship itself. A relationship which is struck for
transcending the relationship and that has successfully happened and therefore guru is
giving his final srvda to his disciple. Now I am letting you go free; because I am very
confident that wherever you go, whatever you do, you are a free person. And my blessings
are there with you all the time.
So thus now we are going to get the final parting srvda of the guru. So iya gave the final
parting gratitude; guru has to give what: final parting srvda. And that is the portion from
520 to 575. 55 verses of srvda. We will enter into that.

|

||||
iti natamavalkya iyavarya
amadhigattmasukha prabuddhatattvam |
pramuditahrdaya sa dikndra
punaridamha vaca para mahtm ||520||
dikndra avalkya; dikndra means the great teacher, because a teacher is validating
his teacherhood only when minimum one iya becomes wise. Until he converts minimum
one iya wise, the teacher has not validated his teacherhood; scholarship does not make a
guru. Writing books does not make a guru; even the number of followers and admirers do
not make a guru. Minimum one should have become wise. Then alone like a parent is a
parent only when minimum one child is there. Dozens are not there. One child. Similarly the
guru is very happy because his gurutvam has been validated. Therefore the great teacher;
dika means guru.
1859
Dis or upadi means to teach. So dika means the teacher. So a person becomes a teacher
only when he consistently communicates the scriptures to someone for a length of time; that
is indicated by the word dika. And indra means rta. So dika indra means guru
rta or uttama guru; sadguru; this great teacher. avalkya, he saw the student; a
completely satisfied student; happy and free student; who is offering namaskra to him. So
natham avalkya, seeing the prostrating disciple, natham avalkya, and if the teacher is
great, what about the student. Student also must be equally brilliant, because however great
the teacher might be, the student should know how to grasp the teaching properly.
As I have often said, the greatest difficulty in vdnta ravaa is what: whenever the teacher
describes Brahman, the tendency of the student is to visualise Brahman as some kind of a
reality other than himself. This is called objectification orientation. Brahman as something;
Brahman is something, which I have to realise one day. Brahman is something which I have
to experience one day. This is the conclusion many of the students make; they say I have
intellectually understood Brahman, but I have not yet experienced Brahman.
And as long as the iya goes with that tendency; and plans to sit in 7-hour meditation and
8-hour meditation, expecting Brahman to come face to face, it is not only the failure of the
student, it is the failure of the teacher also. All kinds of expectations should drop, if the
teaching is grasped thoroughly. So the completion of learning is the end of expectation,
including the end of expectation of any form of mystic experience.
Mystic experience expectation is that which will come, if we listen to vdnta with
objectification orientation. Therefore the teacher has to regularly say: do not look around; I
am talking about You, the observer, who is the conscious individual. You are ever the
experiencer. Never an object of experience. By teaching you are not knowing any new thing;
by the teaching you are only dropping the misconceptions about yourselves; the limitations
that you think for yourselves; they are all dropped. Dropping the notion is the completion of
understanding. If this is not taught and and made to understand, it is the failure of the
teacher and if the student does not get this, it is the failure of the student.
And here the student does not look for mka as a future event and therefore akarcrya
says the student is also a great student. As we see in Kathpaniad, caryo vakth,
kualsya labhda. The teacher is also a wonder; the one who grasps the teacher is also a
wonder; therefore dika indra and iya varya. varya means great; iya is also equally
great, because he does not look forward to mka as a future event.
1860
Mka is never an event. And mka is certainly not a future event. Unless this is understood,
vdnta is not complete. iya varyam amadigata tma sukham. A iya who has owned up
the tma nanda; amadigata; the one who has claimed tma sukham means
tmannanda; that is pratvam as his very nature; he has claimed. And prabuddha tatvam.
And the one who has awakened to his real nature. Prabuddha means woken up. Tatvam
means his own real nature. I am not the vyavharika ahakra, but I am the paramrthika
ski.
To this nature, the student has awakened and therefore only pramudhitha hrdaya. All these
are the descriptions of the student, please note. adjective to iya varyam; natham iya
varyam; amadigata tmasukham iya varyam; prabuddha tatvam iya varyam. pramudita
hrdaya iya varyam. Because of his understanding, he is so elated. So his heart is very
light; so pramudita hrdaya. The one whose mind is extremely happy. All these are the
description of the disciple; such a disciple, dikndra avalkya; such a disciple the teacher
saw.
Having seen such a disciple doing namaskra, mahtma idam param vacha aaha. So that
mahtma guru; that dikndra uttered the following words. param vachaha; great words,
because it is going to be asrvda words. And therefore param. So these following words, the
guru uttered; punaha, once again.
So what does he say. We are going to get this up to 575 verse. We will read.

|

||||
brahmapratyayaantatirjagadat brahmaiva tatsarvata
paydhytmadr prantamanas sarvsvavasthsvapi |
rpdanyadavkita kimabhitacakumat dryat
tadvadbrahmavida sata kimapara buddhrvihrspadam ||521||
So guru gives his asrvda and his benediction or blessing, the guru says: do what you want.
But whatever you do, never lose sight of the teaching. Never lose sight of the fact that
Brahman is in and through everything. So sarva kalu ida brahma, so that you never
forget. You can continue to have worldly relationships. If you are a grhastha, worldly
relationships will continue, and even if you become a teacher later, you will get a relationship
1861
in the form of guru iya relationship, you can have any number of relationship, but
remember, behind all the relationships, there is only one Brahman, which is free from all
relations. So never forget the relationless Brahman in and through relationship-based
transactions.
As long as relationless Brahman is remembered, relationships will not create problems. It will
be say, it is like handling electric live wires with proper gloves. So gloves if you have and you
have got a wooden platform and the earthing is properly done, you can handle electricity, it
will be useful; but if it is not there, you have not protected yourselves. Electricity can be
deadly. One movie was there; Sasram oru minsram. Sasram means I do not say
about the wife; the whole creation is like minsram like electricity; every relationship is a live
wire. If relationless Brahman is remembered, the relations will not cause headache; otherwise
every relation is a pain on your neck.
And therefore he iya, remember the sagttha asaga brahma in and through all saga.
So that is beautifully said here. Jagad brahma pratyaya santati; jagad or the world or the
perception of the world is nothing but a series of perceptions of Brahman. jagad daranam
is Brahma daranam only. Jagad daranam is Brahma daranam only. Because whenever you
look at the world, Brahman cognition, Brahman perception is taking place, whether you like
or not. Exactly like what: when you are perceiving varieties of ornaments, you may call it
bangle, you may call it chain; you may call it ring; so you are seeing a series of things like
bangle, chain, ring, etc.
In all these cognitions, one thing you are perceiving continuously; whether you like or not.
What is that; it is golden bangle. Gold cognition is not replaced in bangle perception; chain
perception; ring perception. In all these perceptions, gold cognition or perception is never
replaced. Whichever perception is never replaced; here what is not replaced. gold is not
replaced. Therefore gold is the reality behind bangle, chain, ring.
So therefore it is called svara pratyaya santati; pratyaya means what; cognitive. svara
pratyaya means what: gold cognition or perception. santati means flow; gold perception
flow is continuously there when you are seeing bangle, bangle to chain, chain to ring; the
perceptions are changing, but there is one changeless factor, what is that: svaram. svaram;
svaram.
1862
So therefore vdnta says; whichever cognition continuously persists, that is the reality.
Whichever cognition or perception is continuously persisting; that represents the reality.
Gold perception is continuous, therefore gold is reality behind the ornaments. Water
perception continues. When you see waves, ocean, bubble, anything. Therefore water is the
truth behind. Similarly, when you are perceiving the world, there is one cognition, which is
constantly flowing. What is that: we have to find out. Can you say gold cognition is all over
there. it is not there; because when I look at the table, gold perception is not there.
Vdnta asks the question, which pratyaya, which cognition persists through all the
perception of the world. If you analyse, there is only one cognition. What is that: table IS:
chair IS: pen IS: man IS: that IS_ness or existence is the only pratyaya which is continuously
there. So satta pratyaya or Sat pratyaya is consistently and permanently there in and
through all the perceptions and that Sat is called Brahman and therefore here the teacher
says: perception of the world is nothing but the continuous flow of Brahman perception. Sat
Sat Sat Sat; that is constantly flowing. Exactly like what: in bangle, chain, ring what you see.
Bangle-formed gold is perceived, chain-formed gold is perceived, ring-formed gold is
perceived. Continuous flow is only one substance. And that is gold. Similarly, here also.
World is nothing but (see he is saying all these in the Asrvdam). So for a great vdantin
even casual talk involves profound truths. That is what somebody nicely said. It is a
beautiful slka .
Sadbistu leelaya prktha, sila likhitham akara

asadbhisapathe nbhi, jal likhitham akara.
When great people speak, even their casual speech is worth recording and writing
commentary upon. Sadbistu leelaya prktha; casually talking while eating, while eating,
their casual statements are also il likhitham akara; there words are like it is to be
sculptured, etched on a rock, whereas asadbhisapathe nbhi; the ordinary mediocre people
even when they speak very seriously, jal likitham akara; it is not worth remembering next
moment; it is like letters written on water.
For what purpose I am telling this is that he is giving the final blessing Asrvda, that Asrvda
also the first line is worth meditating, nidhidhysana line; perception of the world is nothing
but a series of existence cognition. brahma pratyaya santhati jagat. A very brilliant
statement. Perception of the world is nothing but a series of Brahman cognition, existence
cognition. Only difference is what; existence with different nma rpa. When I see ka, it is
existence plus one nma rpa. When I see ka, it is again existence plus another nma
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rpa. The nma rpa varies; the inherent existence is constant. Adha; therefore Tad
brahmaiva; and therefore the world is nothing but Brahman. Just as ornaments are nothing
but gold. Similarly, the world is nothing but Brahama. Tad means jagat. That world is
Brahman. sarvata, in all respects. And therefore what should you do. Just as a person who
handles varieties of ornaments carefully, he has got one awareness in the background. He
says this is bangle, this is chain, but in and through bangle vision; he has got one awareness.
This is gold; it is expensive. It is security for me. I have to carefully protect. He does not the
word Gold; he only says this is bangle, this is chain; but in and through the vyavahr, he
does not forget the essence of gold. Similarly, Oh! Student, handle any number of persons
but remember, they are all nma rpas, the substance is Brahman.
And when I have got a such a vision, it is called adhytma dri. Therefore he says in the
second line, adhytma dr. With this spiritual awareness, in the background, like the gold
awareness, while transacting bangles, chains, etc. with this spiritual awareness, adhytma
dri; paya, look at the world. Handle the world.
And how do I know whether I have got the spiritual awareness or not. Whether I am
absorbed in the nma rpa or existence; how do I know. He gives the clue here. Pranta
manasa. As long as the spiritual awareness is in the background, mind will remain relaxed.
Tranquil; tension would not be there; stress would not be there. The moment the BP is
increasing, it is the red light burning and telling you, nma rpa has become dominant and
the content has receded. The movie has become dominant; the screen has been forgotten.
Therefore Pranta manasa. Maintain the inner leisure in and through your activity.
And if your mind is disturbed, instead of blaming the world, learn to blame yourselves, that
you have lost sight of the spiritual awareness. You have the background, tampura ruti; which
has stopped. Therefore anytime you are disturbed, look within rather than looking for scape-
goats, look within. sarvsvavasthsvapi; this is true in all the conditions; even during the
worst crisis of money loss; health loss; people loss. Whatever happens, never lose sight of
this. So sarvsvavasthsvapi as Krishna said; payan, srnvan, sprsan, jihran. Never forget
vdnta.
Like what: he gives rpdanyadavkita; there is another better reading. instead of

avkitam, it is better to have pkita. So if you are using the eye, the ordinary eye, it will
report only colours and forms; because eyes are meant for reporting colours and forms.
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Therefore ckutmathm; when the people with eyes, operate their eyes, they will not be
seeing anything other than forms and colours.
So avithaha, all around; suppose, a dog is barking; and you look in that direction. With the
eyes what do you see. Do you see barking; barking you cannot see, because eyes are
incapable of reporting the sound. Even when you look at the barking dog, you will see only
the open mouth of the dog; you will not see anything. So the eyes are capable of reporting
only forms and colours. OK.
So what; we will get a doubt, why he is telling this. In the same way, if you look at the world
with vdnta caku; stra caku, the eye of wisdom, which is physically symbolised as the
third eye, and with that third eye, you can never see sorrow. You can never see deaths; you
can never see disease, because the third eye of wisdom will only see the nanada svarpam
Brahma.
Therefore what you see depends upon what instrument you use. Use prathyaka prama,
you will see sasra all over; use stra prama, you will see freedom; all over. Which eye to
use is your choice. Therefore he says: rpt anyathum pkita.
To see anything other than form, cakumat dryat ki, is it possible for the people who
have got eyes; is it possible to see anything other than the forms and colours.
Tadvad, in the same way, Brahmavida, for a wise person, who is using adytma caku; in the
second line, adytma caku is mentioned, that you have to bring here; for a wise person who
is using the stra caku; there is nothing else to be perceived.
Sata para kim asthi. What is there; other than Sat Brahma. Buddhr for his mind,
vihrspadam, the field of experience.
So for the mind of a wise person, who is using the stra caku; there is no other field of
experience, other than Brahman. Put in a peculiar way. Are you able to understand. For a
wise man, for the mind of a wise man, who uses the eye of the scriptures, there is no other
field of experience other than Brahman.
So what does it mean in simple language. If you do not forget the stra, nanda will be
there. If you forget stra, dukha will get inside you, because it is waiting to get inside.
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Therefore vihrspadam field of experience. And what is that. Nothing other than Brahma.
Sad means Brahman.
-
|

||||
kast parnandarasnubhti-
mrtsrjya nyu ramta vidvn |
candr mahhldini dpyamn
citrndumlkayitu ka iccht ||522||
So now we have choice. We can use the pratyaka prama which is reporting only tragedies
after tragedies; battles after battles, terrorists operations after terrorists operations. So
pratyaka prama will only report only sasra around. And there is another caku, which is
stra caku, which will report only sad, chit, nanda. Both eyes you have got. Previously
Bhagavan had given only one eye. That is this eye.
Now the guru had given you the third eye, stra caku. Now we have got two; it is your
choice. Like two channels; in one some tragedy is being shown and in the other, some
comedy is being shown. You have got the remote control in your hand; it is in your hand to
chose which channel to see. Press one channel, sasram o sasram. Press the other
channel, nandathi, nandathi, nandatva. I have given you both channels; connection has
been given. I have handed over the remote control also. Now in life, whether you want to
make a tragedy or comedy, is in your hand. An intelligent person will choose nanda
channel; only an unintelligent person will choose will dukha channel. Therefore he says:
para nanda rasnubhtim urtsrjya; which intelligent person will give up the nanda
channel or nanda of Brahman. So kaha which intelligent person; urtsrjya will give up
parnanda rasnubhti; the experience of great nanda. So parnanda rasam, the drink,
the amrutham of parnanda, which is given by the stra chaksuhu; which intelligent person
will give up. That means what; intelligent people will not give it up. And if you give up that
channel; what is the other channel left. If vdnta you have forgotten, any other channel you
switch on; there is only tragedy after tragedy; and even if things are going well, we have got;
I have told you, when everything is fine, our worry is: dristri will come. Kan dri vinyakar
photo has come. A vinyaka who is a special deity for evil eye. Kan dri means evil eye. So
everything goes well, then also tragedy because we are worried that we will lose it; we will
lose it, etc.
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And therefore here the teacher says: nyu, all others which are all empty, hallow things,
worthless things, in such world of sasra, kaha vidvn ramta; Which intelligent person will
revel; will enjoy. Can turn to. Therefore other than vdnta, nothing is worth thinking about.
Ramta Vidvn.
That does not mean you should drop all transactions. Here what the teacher says; that you
switch off all other transactions, he does not say; in and through all these transactions, you
should have this wisdom behind. And he gives an example, candr mahhldini dpyamn.
On a pournami day, beautiful moon is up in the sky, which is an eternal source of nanda
and relaxation; mahhldini, a moon which gives nanda, joy.
When that moon is there; a person does not see the original moon, and he is trying to see
the picture of a moon which is very very poorly drawn. Who will look into that moon.
Mutilated moon, when the original one is available in its glory.
citrndumlkayitu; citrndum means what; the moon in the picture; which represents
vyavahrika satyam. When pramrthikamsatyam is available, who will go after vyavahrika
satyam. When higher reality is available, who will go after fake. When the original gold is
available, who will go after the fake gold. Citrndum lkayitu ka iccht, who will desire.
||||
asatpadrthnubhavna kicin
na hyasti trptirna ca dukhahni |
tadadvaynandarasnubhty
trpta sukha tiha sadtmanihay ||523||
Here the teacher says: the fulfilment that you get through vdnta or this Brahma jna,
you will never get through any other pursuit. This you have discovered even before coming
to vdnta, but even after the study of vdnta, this must be constantly remembered.
Otherwise the mind will again run after worldly fulfilment and therefore the teacher reminds
nothing other than tma jna can give fulfilment. It is a challenge which is given by
vdnta. And if anybody claims that I have got fulfilment through something or the other,
vdnta declares that it is a fake fulfilment, it is not a real one. What is the proof; that
fulfilment last for a few seconds, a few minutes or few days or maximum few weeks;
thereafter the very person is after another pursuit, again for fulfilment.
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In fact he has forgotten even the fact that he is possessing the object for which worked. He
thought house will give fulfilment. House was completed and he said the mission is over; I
am happy. And after a few days or months he forgets that he is the owner of the house. And
he is looking for the next thing which indicates that there is no fulfilment even if it comes, it
is only a fake one. And the proof is; a real fulfilment will be continuous; a fake fulfilment will
not be permanent. Therefore he says: asad padrta anubhavna kinchit trptihi na. Asad
padrta means mithya padrta. Through the worldly objects and relationship you will never
get the real trpti.
Details we will see in the next class. Hari Om.
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154. Verses 523 to 526
The student has already his gratitude and summarised the entire teaching which he received
from the crya. And now the crya is extremely satisfied to allow the student to take his
own course of life because the guru-iya sabanda has already fructified. And the very
purpose of guru iya sabanda is only for this purpose of tma jna and once the
student has attained this knowledge, there is no necessity of physically preserving the
relationship. By physical preservation, I mean the iya being associated with guru for
ravaa-manandhi, for the iya to continue as a antvsi. This antvstivam living near the
teacher constant interaction and as well as regular ravaam, these are all compulsory until
the knowledge takes place and once the knowledge has come, this need not be maintained
which means the internal guru-iya sabanda alone will continue. Even though they are not
physically together, the iya has eternal gratitude, because I am what I am because of the
grace of the guru and of course he can never forget the role of the guru but he does not
require physical interaction with the guru. In fact, guru in the form of invisible teaching is all
the time present in the heart of the iya. In fact, the iya never misses the guru after
knowledge.
And therefore guru is ready to permit the student to go his own way and just before the
iya parts and leaves guru wants to give his final benediction. So I wish you all the best; you
have got the knowledge and if at all you have to work for something, it is only jna nia,
jna nia is an eternal refining process. Jna nia can never be quantified and jna nia
is not an event which takes place at one moment. As we are soaking in knowledge, the
knowledge will get assimilated.
And this assimilation will take place as long as the student is in association with the stra
and I have already told you that this association can be in any form. It can be even
continuation of ravaam, if he wants, it is an optional and in fact it is one form of
nidhidhysanam or the student can remain in touch by reading, by writing, by discussing, by
teaching, by meditating. These are several methods of being in touch with stra.
And therefore here the teacher permits the student to go saying that you have to soak
yourselves in the knowledge, like the syrup or ruki. The more it is soaked, the more it is
wonderful. But while the guru permits the iya to go away, he wants to only give one
warning. And that warning is, the sdana catuaya sapatti qualification is the one which is
responsible for holding the teaching. In fact, that is the locker in which the vdantik wisdom
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can be maintained. So if a student becomes negligent, then the sdana catuaya sapatti
perhaps be weakened and once it weakness, knowledge also can weaken.
Once the knowledge weakens, knowledge will never be lost. But knowledge goes behind the
mind, then a person can again slip into sasra. And therefore the teacher advices him
vivka, let it be kept green all the time and what is the vivka. Other than Brahman,
everything else is mithya. However wonderful, however attractive, however sacred it may
look, anything other than Brahman is mithya. Therefore it is very good and it is very
necessary for you to handle mithya, but never try to lean on mithya padrta. Therefore
your support is Brahman and Brahman alone.
And this vivka that the world is mithya and therefore the world cannot give real pratvam.
It does not have nityatvam. It does not have sra. It is hollow. If this is not maintained in your
mind, the chances are you will run after them. Therefore have vivka, and vairgyam, bright
in your mind all the time. In fact, vairgyam is nourished only with the oil of vivka. In
religious functions, when the light the lamp in the beginning, they pour oil and at regular
intervals they will check up whether the oil is there or not. Otherwise lamp will go off.
Similarly make sure that the vairgya lamp is kept bright, with a regular pouring of vivka oil.
Therefore akarcrya says here: asad padrta anubhavna. Asat padrta means mithya
padrta. And what is mithya padrta, everything other than tma. The entire antma
prapajaha. Anubhavna. By holding on to it; kicin trptirna na hyasti. You can never get real
satisfaction. So they will give you only fake satisfaction but it is never real. And not only it will
not give you real fulfilment, na cha dukka hni. It is never a remedy for the grief of sasra.
The pains of sasra, it is never a remedy. When the fake fulfilment comes, the sasra
seems to be away for some time, and when that fake satisfaction will go as it should, the
sasra dukka again will come. Therefore this vivka and vairgyam, you should always
have.
You need not hate the prapaja, you need not discard the prapaja; you cannot because you
have to live in the world with the people. What is important is when you need security; when
you need fullness, when you need, nanda, you tap only one source and that is tma.
And therefore the crya here warns: tad; third line; therefore. tadadvaynandarasnubhty;
by resorting to advaya nanda, which means tmnanda. So enjoying, by claiming, by
resorting, by tapping the tmnanda, trpta tiha. May you always be contended. So may
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you ever have contentment with yourselves; may you not try to hold on to the external thing.
So trpta tiha and sukham tiha. And may you be relaxed and released. And how you get
the relaxation. sadtmanihay; by ever remaining, abiding in sadtma. Sadtma means
tma which is sadrpam; satya svarpam. And why there is total relaxation; because satya
tma will never be subject to loss. Therefore you need never be concerned about losing the
tmnanda; whereas any other source of contentment, there is a constant anxiety or
concern, whether I will be able to preserve the set up; preserve the relationship, a
relationship born security is always under threat; because relationship is always under threat,
because relationship rests on two people.
Even though you may do everything to maintain a relationship, the cooperation of other
person is also required; and you never know what the other person would do. One day that
person comes and says: I do not like you: what to do; and for likes and dislikes; there are no
logic at all. It is the whim and fancy and the subjectivity of the mind; whether it is the
preservation of the object, whether it is preservation of the set up or whether it is
preservation of a relationship; in all of them, things are always unpredictable.
The only relationship which will not fail is: relationship with tma. And it will never fail
because it is you yourselves. Until we discover the tma we ask the student to have
relationship with the Lord, that is the next best relationship. Either have tma sabanda, or
vara sabanda; but never the unpredictable world sabanda. Therefore trpta sukham
tiha. sadtmanihay
Continuing
|
||||
svamva sarvath payanmanyamna svamadvaya |
svnandamanubhujna kla naya mahmat ||524||
So here the guru says as long as I am with you, I can give you regular reminders; regular
warnings; do not forget, be careful, etc. etc. Like as long as the children are with you, you can
regularly follow up and enquire, do this and do not do that; but the children have to develop
wings and they have to go their way. So how long be behind them; advising them. So guru is
also in a similar situation; Oh! iya, you were an anthvsi till now. Therefore I can correct
you; but now hereafter I am going to be the reminder only in the form of the teaching which
I have put in your heart. Therefore the teacher must be give the red light, whenever you are
going of the track. The vdnta stram in your heart must regularly tell you. Therefore your
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own responsibility; therefore he says, svamva payan. So you should put forth necessary
effort to regularly remember the teaching. So here payan means what: seeing the tma
svarpam. Seeing is not physically seeing, but intellectually remembering. So the world is
only nma rpa which is fluctuating; I should not be carried away by the fleeting nma rpas;
I should always remember the essence behind it; that is the tma.
Sarva bhtstha tmanam, sarva bhtni ca tmani,

sampayan brahma paramam, ythi nanyna htuna.
In your interaction with antma, you should not lose sight of the tma's screen. While
appreciating the movie, you should not lose sight of the screen behind the movie. The more
intense your forgetfulness of the screen is, the more real the nightmarish movie becomes.
And the more real the movie becomes; the more moving it will be; that is why, it is called
movie; it moves you. Moves you means what: moves you from reality. Therefore the whole
life is a movie taking place upon the screen of tma; do not forget that.
Therefore, svamva payan; you have to manage to remind yourselves; when: sarvath, all
the time, not only when situations are fine; in fact when situations are fine, you need not
remember vdnta. Because there is no sasra. When you should take medicines;
regularly?; you do not have to take medicines regularly; only when the health goes to
imbalance, medicine is required. Similarly only when the sasra, sasra rga is activated,
or comes to relapse, then alone jna aushadam has to be activated; when everything is fine;
it is ok even if you do not remember. When things are fine, when things are going haywire,
then only the teachings must come to you; therefore sarvath; in all circumstances; at all
times, all places and under all conditions. Sarvu du, sarvu klu, sarvsu avasthsu;
sarvath payan.
And manyamna. manyamna means doing mananam; that is dwelling upon the truth of
yourselves. So svam manyamna. So you should remember which is the pramrthikam-I
and which is vyavahrik-I; ahakra and ski must be always segregated in and through
transactions; svam advaya. Advaya means what: the non-dual; real self. manyamna.
And when you own up the real self, the tma, it is always nanda. nanda does not have
even an iota of dukham; the more you invoke the tma, the more you can claim nanda.
The more you invoke your ahakra, ahakra has got eternal problems. I have told you
repeatedly. AHAKRA IS NEVER FREE FROM PROBLEMS. That is indicated by even avathrs; even
avathrs face problems from birth to death. Take Rma, full of problems. Take Krishna, full
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of problems. Means what: ahakra in the world will have problems, whereas tma is ever
free from problems.
Therefore svnanda, tmnanda, anubhujna, owning up, claiming, kla naya

mahmat. Oh Student, Oh intelligent student, mahmathi. The student of great intellect,
sharp intellect, is called mahmathi. Mahthi mathihi yasya saha. Sambdhana prathama;
hy mahmathe, kla naya. Spend your rest of the life in this manner. Because as long as
prrabdha is there, life cannot end. As long as prrabdha is there, interactions cannot stop
and take it as God's will and allow the rest of the prrabdha to be exhausted. We have no
other duty in life. So kla naya. Spend your life.
continuing

|

||||
akhaabdhtmani nirvikalp
vikalpana vymni puraprakalpaam |
tadadvaynandamaytman sad
nti parmtya bhajasva maunam ||525||
Whether one likes or not, even after knowledge, one has to all the time with mithya antma
only and satyam brahma is never available for transactions. What is reality to be remembered
is never available for transactions and what is to be forgotten as mithya that alone is all the
time staring at me. So what is to be forgotten is staring you in your face; what is to be
remembered, cannot to be seen at all. This is the difficulty a vdantik student has to face.
And therefore the teacher says: you cannot help it; you have to transact with mithya only.
Here alone there is a difference between dream and waking.
When you wake up out of the dream, there is a very great advantage; you have woken up
from dream and the dream disappears from you, and you need not interact with dream. you
know the dream is unreal and you can forget the dream and you need not even interact with
the dream.
But in the case of vdnta, you are waking up from this dream of world alright, but the
unfortunate problem is even after waking up, this dream will continue. This is a very big
difference between that waking and this waking. Even though tma jna is compared to
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waking from dream; there is a very big difference; once you wake up from the other dream;
the nightmare is not there; it is out of sight; therefore out of mind. Whereas this world, even
after knowledge is never becomes out of sight. If it is out of sight, we would not be tempted;
you would not have to interact; you would not have problems at all; but since it continues in
sight, the tendency to attribute reality to the world is all the time there.
And therefore we have to only intellectually tackle, expereintially there is no remedy; the
world will continue. And the problems at the worldly level will continue. Problems at the
physical level will continue. Biological upheavels will continue; economic tragedy will
continue. All these cannot be forgotten; because even after self-knowledge, world continues
to appear.
Therefore seeing the world, we have to intellectually remind constantly, I see it alright; but it
is mithya. Exactly like I see the sunrise, and I have to declare Sun never rises; it is the earth
that is going around. It is an intellectual thing, experientially the sun will rise. Experientially
the sun will set. Experientially the earth will be flat. How is it to look; flat only, but I have to
intellectually convince myself; even though expereintially it is flat; that is not the truth.
Experientially earth is stationary. What do you feel; except for a few seconds.
The other day, I forget the date, I missed the thing; except those few seconds, when Chennai
shook or tremor was there; the very fact that there was a tremor for a few seconds, it means
what: before that and after that; earth was steady. Therefore we experienced a stationery
earth; but intellectually we know, earth is moving around its own axis; thousand miles per
hour, and it is going around the Sun, 60000 miles per hour. because in 365 days it has to
complete the round. So this violent motion is an intellectual conviction; it is not an
experiential event. There is a disparity between experience and fact.
Similarly based on my vdantik conviction, I have to tell; there is an experience of duality;

experience of gain and loss; experience of birth and death; experience of growth and decay;
experience of health and ill health; but they are all experiential events; intellectual conviction
when I confront the world. Therefore the teacher warns, it is a very very tough task. But there
is no alternative.
So he says; akhaa bdhatmani nirvikalp; so in the tma; which is akhaa bdha;

undivided consciousness and the nirvikalp; which does not have parts at all; triputi rahit.
So akhaam can be taken as svagata bhda rahitam; nirvikalpam can be taken as sajtya;
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vijtya bhda rahitam. Joined together, it does not have all the three-fold divisions. I do not
know whether you remember the three-fold divisions. If you remember wonderful; otherwise
note, divisionless tma. In that tma, vikalpana; there are no divisions at all.
And whatever divisions I experience; it is like vymni puraprakalpanam; it is like the

imaginary world which is seen in the evening sky; which is full of clouds. Gandharva nagara,
I have told you before, do you remember, in the evening sky, the clouds are there, with
varieties of patterns; if you are an imagination, sometime it will look like an elephant;
sometime like few people walking; sometime it will look like city with streets and markets;
but we know they are all imaginary; there is no city at all. This imaginary city in the sky is
called gandharva puram. So here puram means, gandharva puram; the city of the celestials;
the imaginary city of the celestials; prakalpanam; which is superimposed upon the sky.
vymni means upon the sky. So viva darpaa drya mna nagari tulyam nijndargatam,
payan tmani mayaya bahir riv bhtm yatha nidray. So just as the gandhara nagaram is
only mithya; similarly this creation also is mithya. This you have to keep always remembering.
Then what should I do, if the world is mithya; what should I do. May you spend more time on
the satyam. Tad; therefore, advaynanda maytmana; so may you find more time. So
gradually, rearrange lifestyle and make sure that you have more time for satyam rather than
mithya. Therefore advaya nanda maytmana; may you remain in the form of the advaya
nanda tma. So nandamaya maya here means nanda svarpam; not nanda maya
ka. So here maya refers to nanda svarpa tma; may you remain sad; that means what:
whenever you have freetime, instead of worrying about unnecessary things, try to dwell upon
the teaching. So may you have some time management. And even when the duty calls for
worldly transactions, may you do the transactions in such a way, that you will never forget
the real nature; so let the whole life be like a drama . Therefore enact very well; but
remember that it is an enactment. Therefore sad advaya nanda rpa, nthim par
tya. So may you attain; etya means attain; may you gain; e daatu; vantam avyaya rpam
tya; prapya ityartha; may you attain, what: pram ntim.
The more you remember, vdnta, the more you get nthi, the more you forget vdnta;
the more there will be anti. So if you have to find out whether vdnta is remembered or
forgotten, we have got a very very clear acid test: look at your mind; there is a general
tranquillity; vdnta is fake. If there is lot of upheaveals, vdnta is under threat.
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And as I have often said, upheavels, upheavels means mental disturbances cannot become
zero, there are reducing the three things; remember, the frequency of disturbances should
come down; the intensity of the disturbances comes down; then what is the next one; the
recovery period also comes down. So we never talk about zero anti; anti will come; but
it will not be a serious threat to your nti. It is like catching cold. Whether there is a state
where you do not catch cold; no, cold will come; but it is not life threatening disease. Not
like cancer or something like that. Similarly the disturbance can come; but it is not your
spiritual life threatening disturbance. Whereas other things will be a threat to spiritual life.
So saantim paraam etya; may you attain.
Then what should you do. He says keep quiet. Maunam bhajasva.
(Chumma irundu sukah peruvathu eppadi) in Tamil. So maunam bhajasva
means quieten down. So knocking about in the name of various achievements enough; it is
only pedalling the stationery cycle. So what have been doing all the time in the name of
progressing is: pedalling the stationery cycle. You have done exercise all-right, but your
movement is what: zero distance. Similarly all the knocking about, running about in life, you
are not progressing because you are travelling from finite to finite only. If at all there should
be some benefit out of the life pedalling, it should be the rise of vairgyam in your life; then
the life has been worthwhile; vivkam if it comes, worthwhile. Other than vivka and vairgya,
no other progress is possible by travelling because, a finite effort can only remain in finitude.
By no process can finite be converted to infinite. Understanding this, if you reduce your
jumping and running, it is good. Therefore maunam bhajasva.
Then why can't I teach vdnta. Where do people have time; because they are all busy
running; therefore very very few people are really interested and if they are some few
genuinely interested people, may you share, otherwise do not impose vdnta upon
someone who is not interested, because that vdnta will not be digested and undigested
vdnta is like undigested food.
Anabhyse via stram; stra itself is a via, when it is not digested. Food is good or
bad; when it is digested it nourishes you; but if it is not digested, the very same food
becomes poison. Similarly for an unprepared person, vdnta becomes a headache. And
therefore unless there are some people genuinely interested, Gaupadapda tells in
Mnukya, jaavat lka cart. May you also live like other samsri. And when all of them
are crying, whether you feel like crying or not, join the cry. Otherwise they will think that
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there is something wrong with you. Therefore jaavat means what: ajnni vat; you also
enact a samsri. Therefore maunam bhajasva.

|

||||
tmavasth parampanti
buddhrasatkalpavikalpaht |
brahmtman brahmavid mahtman
yatrdvaynandasukha nirantaram ||526||
So learn to handle your mind, which is capable of constantly building castles; constantly
attaching reality to the past and future; the dead past the mind dwells upon, and even
though the past is prtibhsikam; prtibhsikam means imaginary reality; the mind is capable
of pumping the reality to it; repeatedly dwelling; from prtibhsikam, it becomes
vyavahrika; and then it is taken to the level of even prmarthikam. This is the job of the
mind. It converts prtibhsikam into pramrthikam. So what happened 23 years before, it
can come in front of your mind and you can go on dwelling on that and you can find there is
palpitation; the body begins to react; and then even tears can role; for an incident which has
already gone, it got reality only by the mind recollecting and propping it up. Otherwise the
mind is capable of giving reality to the future; which has not come to existence at all; it is
another prtibhsikam; called imagination, speculation. So therefore, the mind is constantly
busy, projecting the prtibhsikam past and prtibhsikam future and thinking of those
situations and responding to those non-existent events. So he says learn to handle that
mind. Learn to address that mind and tell the mind; keep quiet for some time;
(citta shivanennu iren!)

paribhramasi ki mudh kvacana citta virmyat
svaya bhavati yadyath bhavati tattath nnyath |
attamananusmarannapi ca bhvyasakalpayan
natarkitasamgamnanubhavmi bhgnaham || 62||
Bhartrihari tells in Vairgya Satakam: You address your mind; Oh Mana, oh mind, ki vrath
paribhramasi; why are you fluttering all the time; why are so restless; why are so wandering.
kvacana citta virmyat. May you take some rest. Bhagavn had given some sleep for the
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sake of that; but we have managed even to lose the natural sleep. Bhagavn's gift itself we
are capable of destroying. The sleep is the most powerful thing; but we can create enough
worry to knock off that sleep also. kvacana citta virmyat. Take some rest. svaya
bhavati yadyath bhavati tattath nnyath. How the future has to unfold, it has to unfold.
You have no total control over your future. You do have a free will; you can contribute to the
future; but you are not the controller. What is the difference between the contributor and
controller? contributor means you are only one of the factors, which will determine the
future. You have a contribution like a vote. Your vote has a value; but your vote is not the
total decider of the outcome. Therefore do what you can do; but remember, the future will
unfold itself, which is totally unknown, unpredictable and uncontrollable. When it comes, we
will cross the bridge.
Then what should I do: attamananusmaran; do not brood too much on the future; it
happened like that; it happened like that; Daynanda Svmi tells you know: one person was
thirsty in the train. And his wife forgot to bring water. So he was constantly telling. I told you
to bring water; you did not bring; next station is far away; not a drop of water, I am thirsty, I
am thirsty, I am thirsty; the wife cannot even jump out, the train is on the move. And then at
last the station came and she made sure that enough water was brought. And she thought at
least hereafter he would not nag. Because thirst is gone. But later he started saying I was
thirsty, I was thirsty, I was thirsty, I was thirsty. So what can she do; jump off the train. That
is the only thing she could have done.
So therefore either we worry about the present; or we about the past; therefore Bhartrihari
says: do not brood over too much. Because brooding cannot change the past;
attamananusmaran. Then can I be concerned about future; that is also useless. Planning is
one thing; worry is quite another; planning is a deliberate action; which is done within a time
frame that I choose. When I choose the time and deliberately think of the future, it is called
planning. But when it is not deliberate, and when it happens at any time, it is not planning, it
is worrying. Worrying is mechanical and the time is unpredictable. Whereas planning is
deliberate and the time is predictable. So next month, we are going to have a pilgrimage.
You can collect all the materials and sit and plan. What should the first place and what all
places you should visit there; where to lodge, where to eat; should we take it in parcel, etc.;
that is planning; sit and deliberately do and forget it. Whether that day bandh will come? or
the flight be hijacked really or unreally, now that two highjacking is there. What can we do
about it? We cannot do anything. That is called worrying. Therefore api ca
bhvyasakalpayan; do not worry about the future plan; that is quite different. Then what do
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you do; atarkitasamgamnanubhavmi bhgnaham; whatever the prrabdha brings or

Bhagavn brings, may you face those situations as and when they come. That is the advice
he gives here.
Buddh, the mind, second line, what type of mind. asat kalpa vikalpa ht; which is the cause
of mithya projection. Htu means cause, vikalpa means projection, building up. So what
kind of vikalpa, asat kalpa; which is mithya; asat kalpa means mithya; And why it is called
asat kalpa, mithya is called asat kalpa because mithya as good as non-existent. An unreal
thing, is as good as a non-existent thing. Fake money is as good as no money. I do not have
no money at all; you have got a fake Rs.500 note. What is the difference between us. You
have got a fake rupee note and I have got no note. And therefore fake money is as good as
no money. Therefore asat kalpa means mithya, vikalpa means projection, htu means cause.
So the mind is the cause of mithya projections.
And what should be the job of vdnta. Vdnta should quieten such a projecting mind. So
in Tamil (Alattinde irukkara) mind is being quietened a little.
Tni avastha means quiet condition of such a projecting mind; pacification of such a mind
and the ultimate pacification can happen only by self-knowledge. all other method can only
temporarily quieten the mind. You can escape from the activities and go to an srama. Going
to an srama will quieten the mind alright; I will not say will; may quieten the mind; otherwise
a person can not only be disturbed in the srama, he can disturb others also.
So therefore, somebody, I think Omkrananda was telling, somebody asked where is the
Svmiji of this srama; and he was told that for peace of mind he has gone to another
srama! So for peace of mind, he has gone to another srama. So therefore srama does not
guarantee peace. Even if it gives peace, this is induced peace of mind, and therefore it
cannot stand permanently. When you come back, worry also comes back. As it is we are
keeping the cell phone with you. Worry contact it keep. Wherever you go, you make sure
that I do not miss my regular quota of worry; that is called cell phone. My definition of cell
phone is what: contact with regular quota of worry. So switch off cell phones; so Tni
avasth means quietening the mind; through knowledge alone is permanent quietening.
Therefore it is called parama upanti. That alone is called total nthi. So the quietening of
the mind, classification of the mind, the inner leisure of the mind, or to put in negative
language, freedom from the constant stress. So freedom from stress. In Sasrkt it is called
anysa. So physically also there is relaxation; mentally also there is relaxation.
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(padapaddappu illamai thaan) parampanthi. Is the absolute peace

and may you enjoy that peace.
Details in the next class. Hari Om.
1880
155. Verses 526 to 529

|

||||
tmavasth parampanti
buddhrasatkalpavikalpaht |
brahmtman brahmavid mahtman
yatrdvaynandasukha nirantaram ||526||
In these verses, beginning from 520, the teacher is giving the final parting advice to his
disciple. The teacher is happy that the disciple has grasped the teaching. But still the teacher
wants to give a warning to the student as it were. That whatever you do, never lose touch
with the strik teaching, so that you will not slip back to sasra. And therefore some
general advices are given. tm avasth parampa nti buddhr asatkalpa vikalpa ht;
intellect is capable of creating a reality out of unreality. buddhi is capable of projecting mitya
vastu and making the mithya as reality. Just as we project a mithya dream; thereafter the
dream becomes more real than the waking, and the very dream becomes our nightmare.
So this capacity is called here asat kalpa vikalpa htutvam. Asat kalpa means mithya; so
mithya is asat kalpa means as good as non-existent. And vikalpa means projection. So asat
kalpa vikalpa means mithya projection; htu means the cause or instrument. Buddhi is the
instrument of projecting unreal things and this buddhi must relax subdue quietened. tm
avastha; so the quietening of such a projecting intellect, day-dreaming intellect is called
parama upanti; that alone is total peace of mind.
And here we do not mean that the buddhi should not think at all, because the word tm
avasth can be misinterpretted; literally tm avasth means maunam; the buddhi becomes
silent is the statement and some people interpret the silence of the buddhi as total
thoughtlessness.
And once you interpret silence as thoughtlessness, then the only sdana is sitting in samdhi;
because whatever else you do, the thought will come. Here we do not want to interpret
silence as total thoughtlessness. Silence is freedom from wrong projections; wrong thinking.
Attribution of absolute reality to the world is wrong thinking. So seeing the world as it
should be seen; is perfectly OK; therefore may you entertain thought in keeping with the
1881
strik thinking. There is no harm at all. So stra anusri cintanam is harmless. When you are
listening to my class, certainly you will have thoughts. My words are supposed to project or
produce thoughts in your mind. Does not it; better. If your mind remains thoughtless for one
hour it means what: only I should be satisfied. Some recorders are there; at least there would
be some change in that recorders, that is all hope. Remember, when I am talking, your mind
is receiving the words and proportionately thoughts are generated and these thoughts are
not binding thoughts or samsri thoughts, these are helpful and liberating thoughts.
Therefore silence of the mind is freedom from binding thoughts alone; not freedom from
thoughts totally; it is freedom from binding thoughts. Binding thought is attaching absolute
reality to the world. And therefore freedom from such a thinking is param upasaantihi; and
if you enjoy such a mind, yatra, fourth line, yatra, in such a state of mind, which is called
vdantik silence; so vdantik silence is avoidance of non-strik thoughts; stra anusri
thoughts you can have.
Now we have got vdantik silence. We are all using thoughts but it is in keeping with saatra
and since it is absent from, the mind is free form samsric thoughts, it is as good as silent,
whereas ygic silence is samdhi, which is total freedom from thoughts. We never prescribe
ygic silence in the form of samdhi. We prescribe vdantik silence in the form of freedom
from unhealthy ways of thinking.
And yatra, in such a vdantik silence, in which mind is alert and active. Brahmtmana, the
mind always entertains the thought that I am Brahman, not in the absence of thoughts, but I
am Brahman, in spite of thoughts. Thoughts cannot disturb my Brahmanhood, because
thoughts belong to vyavahrika satyam, I Brahman are pramrthikam; this pramrthikam is
never disturbed by the thoughts. I-am-body thought is against vdnta, which will create
problems. I-am-Brahman is a harmless thinking.
Therefore Brahmtmana, in the form of very Brahman, as Brahman, entertaining the thought
I am Brahman. Advaynanda sukham, the jni enjoys sukham bhavathi, verb you have to
supply, the jni enjoys because of the result of the vdantik thoughts, as a result of jna
vrtti, the jni enjoys advaya nanda sukham. So the nanda; advaya nanda.
So here the nanda sukham is repetition because nanda is sukham. Therefore nanda
sukham should be understood as nanda sukham. He enjoys the nanda sukham which is
non-dual. And here also, the word Enjoys the sukham; we are not referring to an experiential
1882
pleasure, but it is in the form of the knowledge that I am ever nanda. It is jna janyam;
because the difference between jna and anubhava is: anubhava is an event, and an event
is time-bound. Jna is not taken as an event in vdnta.
Experience is an event, it is a time-bound event, whereas in vdnta, jna is not taken as

an event, why; if jna is an event, jna will be there for some time, and after sometime
again jna will go away; if jna goes away; what will come. Again ignorance will come.
Aha Brahmsmi jna is continuously there; just as you are the son of so and so
knowledge is there constantly in your mind.
Therefore the knowledge that I am Mr. so and so is not an event because that knowledge is
there even when you attend the class. Do we have the knowledge or not; you know who you
are; you know your phone no. You know your name. All these are knowledge. Knowledge is
technically an event.
I am not going to the details because it is a technical subject, but it is enough if you
remember that experience is an event, but jna is not an event. That is why we are
avoiding the word experience and we are insisting upon the word jna. If experience is
equated to mka, mka also will be an event, because it is an experience and if mka is
also an event, it cannot be eternal. If mka is equated to jna, jna is always there.
Therefore payan, srnvan, jihran, sran; thoughts are present or absent, I have jna.
And therefore advaya nanda sukham; advaya nanda sukham nirantaram. That word is
important. Nirantaram means in the form in the jna that nanda is always there; which
means even if there is a sorrow in the mind suppose, listening to some tragic event of
somebody's dukha, even if the mind is going to get disturbed; the disturbance in the
mind of a jni cannot affect, cannot displace the jna that I am nanda svarpa. That
is the uniqueness of jna-janya nanda, because the disturbance in the mind belongs to
the vyavahrika anthakraa parinma. I am nanda is a statement regarding my nanda
svarpa. In a disturbed mind, my nanda does not get reflected; the mind lacks reflected
nanda. But the absence of reflected nanda does not displace my knowledge that I am
original nanda.
Therefore jna janya nanda can co-exist with psychological disturbance. And that
psychological disturbance is also seen as prrabhada janya mithya fluttering; I am different
from even such conditions.
1883
And that is why nirantaram, whereas psychological happiness is disturbed or experiential

happiness is disturbed by experiential sorrow. Experiential happiness is displaced by
experiential sorrow, whereas jna janya nanda, being not an experience or an event, it is
all the time there; whatever be the condition of the mind. It is a very subtle difference;
because no experiential pleasure can be permanent.
This fundamental law you should remember; no experiential pleasure can be permanent.
Jna-janya nanda alone can be permanent, because jna is permanent and it is not in
the form of an experience.
And such an nanda in the form of knowledge, Brahma vida, is there for the Brahmavid,
for a jni. When? yatra is understand, when his mind is in vdantik silence. So hereafter I will
use the two words, you should know the difference. Vdantik silence is in spite of thoughts,
ygic silence is absence of thoughts. We never recommend ygi c silence. We always
recommend vdantik silence, which can happily co-exist with the vdantik thoughts.
So for that Brahmavid, at the time of vdantik silence, it is there; and what type of jni he is;
maahtmana, who is mahtma; mahtma means whose jvtma has been converted into
paramtma through knowledge. So tma means jvtma; mah means paramtma. So
mahtma means the one whose jvtma has been converted into paramtma; not by a
process of change, but by sheer knowledge. What knowledge; the limitations of jvtma are
superimposed limitations; once I negate them, I am paramtma. And for such a jni, the
jna-janya nanda is always there.
Continuing
|
||||
nsti nirvsannmauntpara sukhakrduttamam |
vijttmasvarpasya svnandarasapyina ||527||
So I talked about the vdantik silence which is free from sasra thoughts like I am mortal; I
am worried about my relatives; all these kinds of thoughts are sasric thoughts; freedom
from that thought is called vdantik silence, maunam. And this vdantik silence is not
immediately achieved because, even after jna, because of sheer habit, that sasra vrtti
continues. The lip will say asagha; asagha; asagha; but the mind will worry
1884
about the surroundings, and therefore vipartha bhvana is an obstacle to the vdantik
silence.
And that is why we talk about nidhidhysanam as a method of handling the habitual worry.
And the vipartha bhavana is called vsana. So this vsana or vipartha bhvana or habitual
worry is an obstacle to vdantik silence; is an obstacle to the entertainment of vdantik way
of thinking.
And what is nidhidhysanam. I have told you several times; remaining in touch with stra in
way or the other. The so-called meditative nidhidhysanam is only one optional way; we do
not say nidhidhysanam is closed eye meditation only; if a person wants he can take to that;
but nidhidhysanam can be repeated ravaam, or reading or writing or discussing or
teaching in one form or the other; be alive to the vdantik teaching.
And as this teaching soaks into my personality, the vsana becomes weaker and weaker and
therefore the consequent vdantik silence becomes deeper and deeper. That means
generally I am relaxed. Three things; the frequency of reaction, the intensity of the reaction,
and the recovery period, all of them become lesser and lesser. And generally I am tranquil.
And this general tranquillity; general freedom from disturbance caused by unvdantik
thinking; that is called nirvsana maunam.
So these lines are often interpretted by people differently. They go into the yga path, they
interpret maunam means utter silence. That means mind should not have thought at all. For
that you have to remove all the vsanas. I tell you the vsanas can never be removed,
because vsanas have been acquired from when onwards? Andi kla pravrtt when are
you going to remove all the vsanas and stop the thoughts. And even if you are going to
stop the thought totally, you are going to become a stone like person because a thoughtless
mind is as good as no mind; no mind means there is no difference between a rock and this
mah jni, because rock also does not have a mind. Therefore are we struggling to become
a rock like vegetable like person.
Therefore nirv mounam is interpretted as total elimination of vsana and becoming a

thoughtless person; permanently sitting in nirvikalpaka amdhi; but what we say is this is
inappropriate insertion of ygic philosophy into Vdnta.
1885
In Vdnta we never talk about that. We only talk about vipartha bhvana nivrtti. Other than
vipartha bhvana, other thoughts need not be removed at all. When I am looking at a wall
and I say this is a wall, in what way it is a sasra. I look at the rain and say that the rain is
coming and in what way it is a sasra. Suppose from the rain I think of a plan; some
programme which I have planned and the programme gets affected and then I go on
building up; that is problem.
So appreciation of vara sri without subject projective involves thoughts and that vara
sri thought will not bind you at all. Not only it will not bind; in fact you enjoy the vara
sri; Is there anywhere anything more beautiful that the rain? Can all the people of the world
produce such a rain? Imagine you have got that garden watering can; like that somebody
goes up in the sky and pours; it is unimaginable creation and especially Madras people know
thousands of lorry work; the rain effortlessly does in half a day. Why I stop perceiving the
rain and sit in nirvikalpaka amdhi. Enjoy vara sri; avoid projections of ahakra.
Remove jva sri, you are muktha.
And therefore vdantik mka is not vsanalessness, but removal of vipartha vsana. And
vdantik silence is not thoughtlessness; but is the removal of unhealthy subjective projecting
thoughts. So other than such a maunam; nirvsana maunam, sukha krithu nsti; there is no
other better source of nanda. Appreciation of vara sri as it is; other than that
akarcrya writes samprnam jagadva nandanavana; the world becomes a garden.
Sarvpi kalpadrumh; every tree is a wish yiedling tree; you know why, because you have no
wish. Gga vri amastha vri nivaha; all rivers are Gag; puy amastha im,
everything is holy and sacred; vcha pracna samskrtha ruti giraha; all the words I utter is
samskrtham; vrnasi mdini; the whole earth is Ki. I need not go to Ki waiting for death.
The whole earth is vrnsi; Sarv vasthi ithi vasthu viay, dr parabhramai. Therefore
why I should stop thoughts, but why should I stop the sensory perception; let everything
continue. I can still be happy.
Sukhakrt; that is the greatest source of nanda. There is no other param uttamam sukhakrt
nsti. There is no other better source of nanda. Other than this jna; even if you get
some experiential bliss in nirvikalpaka saamadhi, that also will be there; as long as a person is
able to sit; the moment he comes out again back to square one only. So vijtha tma
svarpasya; this is the highest source of nanda; what nirvsana maunam; vipartha bhvana
rahita nti; other than that nti, there is no greater relief; for whom; vijtha tma
svarpasya. For a jni. vijttmasvarpa means jni. The one who has known his very
1886
nature, vijtam tmana svarpam na; bahuvrihi samsa; and therefore only svnanda
rasa pyina; and therefore who is all the time drinking tmnanda. Pibar Rma rasam; like
that; tmnanda rasa pyina; pyi means the one who drinks.
And here the words like drinking nanda rasa etc. are highly figurative; do not imagine, you
will think that from the top of the head some kind of juice will flow and it will through the
nose enter your lip; do not imagine all kinds of things; even if there is some such liquid
flowing I do not know; but raising of some kundalini and what you call that kundalini akti
going up and hitting the sahasrra and out of that some liquid flows; let it flow; it has
nothing to do tma. We are not interested in that; we do not refute the possibility of
existence of kundalini; we do not refute the possibility of its rising; we do not refute the
possibility of it hitting some part, and we do not refute the possibility of some kind of a
special amrtha rasam flowing; all those exist in mystic yga field. akarcrya is also willing
to accept all those possibilities; but what we are asserting is they belong to antma field;
they may enjoy vyaavahrika satyam; we are interested in pramrthika satyam, which can
never flow.
So therefore all these thoughts came to me from svnanda rasa pyi; so therefore rasam
drinking; therefore do not imagine all kinds of things; it is the wisdom that aha pra; I
am full; let anything happen.
Continuing
|
||||
gacchastihannupaviachayn v:'nyathpi v |
yathcchay vasdvidvntmrma sad muni ||528||
So here the teacher clearly says that you need not escape from the world; you need not go
to some interior forest; nothing you need because jna can never be disturbed by
external events. Jna can never be disturbed by exernal events. A condition of mind can
be disturbed by external events; jna is not a condition of mind. If jna is a condition
of mind, then the mind condition goes, jna chalaa gaya. Somebody said: ajn
thimirndasya jna ajana 'chal gaya', they read! al gaya if you write in Tamil,
sa, cha are all one in Tamil; and you will read like that. al gaya; not chal gaya.
Jna is not a condition of mind; experience is a condition of mind; jna is not a

condition of mind; if jna is condition of mind, as the mind changes, jna also will
1887
change. So in the morning, I was too happy, so at that time 2+2 = 4. Now I am very very
depressed. Therefore 2+2 = 5. No. Whether you are depressed or oppressed, are happy or
unhappy, the knowledge that 2+2=4 is undisturbed.
And since vdnta is banking upon the jna, which is never a condition of mind, which
can never be disturbed by your life's activities, you need not escape from the world; happily
be around. Watch the mithya show; with the awareness that mithya cannot disturb me.
Therefore he says: gacchan; keep moving; thitan; stand and stare; stand in some place,
upavian; sit if your leg is paining; upavian; sitting; even if you are not able to sit because of
backpain; then sayaan; lying down, because jna is a jna, whatever be your posture.
It is not that in padmsanam it is jna and in dhanrsana it is ajna. No. Jna is
jna whatever be the physical posture.
Anyathaviva. Now they talk about some postural blood pressure. The particular posture, the
blood pressure will be high. The doctors say. the other postures, the blood pressure will be
normal. Like that jna is jna when you sit straight and naagre nasta dri, aha
brahmsmi. and if you bent like that aha jvsmi; No. Whatever be the posture, because
fact does not depend upon condition. What does not depend upon condition is called fact.
And therefore anyathpi va; through whatever be your activity; that is why we say you need
not even change your srama. If you are brahmacri and if you love to continue as a
brahmacri, if you are a grhastha you need not change the srama. Whatever be the srama;
sarvatha varthmnpi, Krishna tells in the Gt. sarvath varthamnpi saygi mayi varthat;
that person is in me. akarcrya tells in ivnanda Lahari,

guhy gh v bahirapi van v:'driikhar
jal v vahnau v vasatu vasat ki vada phalam |
sad yasyaivntakaraamapi abh tava pad
sthita cdyg:'sau sa ca paramayg sa ca sukh || 12 ||
Where you are does not matter. Guh, gha, jalam.
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vaurv gh v yatirapi ja v taditar

nar v ya kacidbhavatu bhava ki tna bhavati |
yadya hrtpadma yadi bhavadadhna paupat
tadyastva abh bhavasi bhavabhra ca vahasi || 11 ||
Let him be a brahmacri, grhastha; vnaprastha, sanysi; what is important is, is this
awareness in his mind. For that I am unaffected by whatever I experience. This knowledge is
important.
Therefore yathcchay vas; may you live according to your temperament. Do not try to
imitate a particular jni. Rmani Mahrshi just sat at a place; therefore it is not that you all
should sit like that. Another Svmi was a globe trotter; went all over the world, therefore you
need not become a tourist also. Do not try to imitate. It is not the external activity which
keeps you a jni. it is not the external inactivity that keeps. Go according to your svabhva
prakrtim ynthi bhuthni, nigraham ki kariyati. Why do you suppress your svabhva. If you
are active, be active. But do no akramam. Do not say akramam is my svabhva. There is a
problem.
So yathcchay vasd vidvn; that is why vidvn; after jna. Before that you should be
alert. yathcchay is yadracch lbha santuta of the Bhagavad Gt and whatever he is
doing; what is his condition, tmarmaha. All the time, find contentment in yourselves; not in
the external conditions. Find security in yourselves; not in the external possession. tma
Rmaha, tman va tmana tua. sad muni; and always be a muni; muni is not the one
who has a long beard or anything; if beard makes a muni; bin Laden would be the biggest
Muni. So therefore now beard has become a problem. They will catch and put you inside;
especially in America. Therefore go shaved. Anyway muni means manant muni; the one
who is in touch with stra. One whose thinking is vdnta friendly thinking.
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na daklsanadigyamdi-
lakydyapk:'pratibaddhavrtt |
sasiddhatattvasya mahtman:'sti
svavdan k niyamdyavasth ||529||
Very important verse. Upsana is a form of meditation; in which a person is seeking adra
phalam of puyam. And when I am interested in adra phalam, I have to observe all the
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rules. Therefore where I sit for upsana; and that too in what conditions; after sna, and
purifying myself and I should sit in proper seat and then I should face the proper direction;
prtha sandhya, you have to face east; madhyna sandhya, you face north; sya sandhya
you have to face west or north, you never face the south. So the direction, the place, the
time, sandhyvandanam at what time. 11 a.m. that is not sandhya. Therefore time is
important; place is important; posture is important, because I am looking for adra phalam
and if I violate any one of them, then I would not get the result.
But vdantik nidhidhysanam is not for puyam. It is not even for mka. Vdantik
meditation is not even for mka. Because What is the content of meditation, I am nithya
muktha tma. Imagine a person asks. Svmiji, if I think I am ever liberated, will I get mka.
Did you understand? Suppose I meditate I am ever liberated, Svmiji; after 7 weeks; will I get
mka? I am ever liberated word is merely lip words; if I am ever liberated word is an
understanding for me, nidhidhsanam is not even for the sake of mka. In fact,
nidhidhysanam is to drop the expectation of mka.
And therefore I am not expecting any result from nidhidhysanam; I am not even expecting
mka from nidhidhysanam, I am only reminding the understanding I got from the teacher;
therefore there is no puyam involved here; no adram involved here. Therefore
nidhidhysanam is not like upsanam. Upsanam is adra phalakam; nidhidhysanam is
dra phalakam. and therefore no rules are involved. There is no sana restriction. There is no
posture restriction. There is no tip of the nose observation restriction.
As Svmiji says: tip of nose means which tip confusion. tip means end; top end; because
some people say bruvr madhy; upper tip; bruvr madhy means upper tip of the nose; or
should I see lower tip and what is Japanese meditation, who does not have a tip at all? All
these are anavayam. All these are not required.
Just remember what is taught in the class; that is the idea; I am not saying this, and you will
get angry; but akarcrya is saying. Da kla sana dig yama lakydhi apka nsti.
There is no condition for nidhidhysanam. No restriction for nidhidhysanam. But there are
restriction for upsanam. Upsana comes under karma; nidhidhysanam comes under
jna. Karma rules are different. Jna rules are different. That is why vda prva is
separated; vda antha is separated; vda prva is adra based; vda antha is dra based.
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So when they do some rituals; Ayuya hma and all such rituals are there in which they have
to offer some materials in the fire. And then after offering, some material left out, sa is
there; And they have to offer ghee; after offering this. After offering ghee, karma knda what
all rules are there; you see; then that ghee will be dripping from the ladle. Where do you
allow that ghee to drip. You are asked to keep that ladle just above the pot; in which you
have kept for offering. In that pot there is sa, remainder is there; you have to keep above
that. Therefore all these things, mantr, samsrvam; avanayati; in Brihadranyaka ritual is
mentioned. Then that tripped ghee plus the remainder food at the end of the hma should
be taken as prasdam. And there also where to sit; how should he sit.
Now here he is eating that particular food not for removing the hunger. This is not eaten for
removing the hunger. That is eating is part of the ritual, which is to be done at the end of the
ritual. Therefore since it is part of the ritual and the phalam is what; not hunger removal; but
the invisible puyam; all the rules have to be observed.
But suppose you are hungry and you want to remove the hunger. which direction to face.
Can you say that if you face the east only hunger will go away; whether it is east, south, north
west, lie down, anyway you eat, eating will remove the hunger. Therefore it is dra phalam;
therefore rules are irrelvant.
Similarly nidhidyaanam is only to remove the unvdantik thinking; mka is a drista phalam;
whether my pattern of thinking has changed or not; do you know or not; whether I am
worrying or not, I do not know Svmiji, do you say. Whether you worry or not is dram or
adram. It is very well known to you; therefore nidhidhysana phalam is dra phalam.
Mka is dra phalam. It is not that the guru has to give certificate. Some people have
doubt; Svmiji whether we are muktha or not? Therefore give me a certificate; to
whomsoever it may concern. The bearer of this letter has become a jvan muktha from date
what of it is; 1st of April, that has only to be put! From 1st of April. Therefore kindly offer
garland and if possible pda pja, also.
WHAT IS SASRA? YOUR SORROWFUL THINKING IS SASRA. If you have given up those
ways of thinking, then you are free. So we are talking about some evident thing.
And therefore akarcrya says; da rule not there; you lie in the bed and think of
vdnta, it is nidhidhysanam. In the toilet, you think of vdnta, it is nidhidhysanam. Da,
kla, time restriction is not there; sana; aila ajina kutharam; that all is not there; then why
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did Krishna say: why did Krishna say all those things; remember, they are all not rules; but
they can be adopted if a person wants. They are allowed things, they are permitted; but they
are not compulsory.
We should know the difference between permissions and commandments. These are
permissions given if you want; they are not commandments. Whereas for upsana, they are
not permissions but commandments.
Therefore sana restrictions not there; dik means what; directions, south also you may face,
no problem. Dik, then yama; yama means the control of the sense organs; closed eyes; half
closed eyes are not there; if you find it convenient to close the eyes, you close. If you find it
convenient to open the eyes, open the eyes. If you comprise with half opened eyes, you do
it; whatever you wish do it. Therefore yama.
Then lakya; there is not even a lakya like a sakalpa; mamptha samastha; danyam
danam, svarga kma, etc. No purpose is also there in the form of pururta; because as I
said even mka this person does not seek. In fact, if at all there is a purpose, what is the
purpose, dropping the expectation of mka as a future event.
So all these conditions are sakalpa. lakya can be taken as sakalpas; all these sakalpa also;
apkya; their requirement is not there;
for whom; apratibaddhavrtt; there are two reading. In one reading, pratibadda vritt; in
our book that is Rmakrishna Mission book, there is one S mark is there; if there is S mark, it
is apratibaddhavrtt; both are OK. If it is prathibadda vrtti; it means a jni whose thoughts
are under control. One who has got restrained thought. One who is the master of his mind is
called pratibaddhavrtt. ama; the one who has got ama.
If it is apratibaddha vrtti, the meaning should be different. Vrtti means way of life. pravrtti;
and apratibaddha means without restrictions, for whom; there is no restrictions with regard
to the way of life, because he is already a jni; therefore stra gives him total freedom. All
restrictions are up to gaining jna. After jna no restrictions are there; you know why,
not that jni can violate; the idea is that jni is incapable of violating dharma. Therefore
freedom. Jni is a responsible person.
Hari Om.
1892
156. Verses 529 to 533
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|

||||
na daklsanadigyamdi-
lakydyapk:'pratibaddhavrtt |
sasiddhatattvasya mahtman:'sti
svavdan k niyamdyavasth ||529||
Giving his final benediction, the final parting advice to his disciple, the teacher points out
that you can lead any type of lifestyle, any srama you are in, it is perfectly OK. Sanysa
srama if a person wants to take, one can take; but it is never a compulsion and similarly if a
person wants to take to a withdrawn life, perfectly OK; or if a person wants to be active, that
is also OK. You are given freedom.
Even Vda gives a jni the freedom. Nistraiguai pathi vicratm k vidhi; k nidha;
Vda gives the freedom not with the intention that a jni can violate dharma; vda gives
freedom because vda knows jni will not voilate dharma. Jni cannot violate dharma.
Jni is a responsible citizen and therefore he will use his discretion in the appropriate way
only; he will not violate. Since vda has got such a confidence in a jni, because vda looks
upon a jni as one with God himself. And therefore guru also gives freedom to the disciple
and says gacchan, thian, upavian, you have the freedom to do anything, but he still gives
one warning out of compassion; whatever you do, be in touch with the stra. Let not over-
confidence lead to slip also. After all being in touch with stra is not a painful affair; but it is
only further happiness only; and therefore avoiding risk; may you be in nidhidhysanam;
whether you require or not. Let your entire life be one of nidhidhsanam and as I said,
nidhidhysanam need not be necessarily in a sitting posture observing all the rules; only
upsanam requires all the da, kla avastha; that you should it after taking a bath; all those
rules are there; but for nidhidhysanam no such rule is there because, the result of
nidhidhysanam is dra phalam.
Where adram is involved, all rules are important. Where dra phalam is involved, here what
is dra phalam; non forgetfulness of vdnta. That is what I want. I am doing
nidhidhysanam not for puyam, because I am not interested in puyam also. I am not doing
nidhidhysanam for mka; because what I have learned is mka is my very nature. So
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nidhidhysanam is neither for puyam nor for mka, it is for non-forgetfulness of the
teaching.
And therefore it can be in any form, it can be reading; it can be writing, it can be discussing,
it can be discoursing; no rule is there. Therefore he said, da, kaala, sana, dig, yamdhi
lakdhi apka. All these conditions are not there for a person who is apradibadda vritt. I
told you this can be split in two ways: apardibaddha Vrtti is one reading; pradibaddha vrtti
is another reading.
Pradibaddha vrtti if you take it means a person whose thoughts are well mastered, restrained
thoughts. Pradibaddham means restrained; vrtti means thoughts; pradibadha Vrtti means a
man of thought discipline. Man who can direct his thoughts appropriately. So this is the
meaning of pradibaddha vrtti, where vrtti means thoughts.
And if you take the reading as aprabaddha vrttihi; there the word vrtti means lifestyle. And
aprabaddha Vrtti means the one whose lifestyle has no restrictions at all. Because all the
restrictions are for coming to knowledge; now that he has attained knowledge, the
restrictions are removed; and therefore apradibaddha Vrtti means the one who is free from
all niyams. So for such a person, both refer to a jni only. For that jni, there are no more
rules for nidhidhysanam. In fact, his life itself is nidhidhysanam.
And since I love vdnta, and since my life is soaked in vdnta, wherever I see whatever
thing, my mind will be reminded of vdnta only. Just as a musician will see music
everywhere; just as an artist will see art everywhere; just as an engineer will see engineering
everywhere, a vdantik student, even if he does not want, whatever he sees will remind him
of vdnta.
That is why in the Bhgavatham, kdaa Sarga, they talk about the whole world teaching
one aspect or the other of vdnta. The 24 gurus they talk about; whether he sees a bird or a
man or a river or a mountain, anything he sees; some aspect of vdantik teaching is
reminded.
So nidhidhysanam is not what he does deliberately; but nidhidhysanam is what happens

naturally. That is why Surevarcrya defines nidhidhysanam as a natural consequence of
sincere ravaam. Nidhidhysanam is never deliberately done. According to Surevarcrya,
1894
nidhidhysanam happens for a sincere student, who is interested in vdnta, and who listens
to the teaching.
sasiddhatattvasya mahtmana; so that jni is sasiddhatattva; who has attained the

tatvam, that is the truth of the entire creation; he has attained. As aha va tatvam asmi. So
all these are the glories of that jni. Apradibaddha vrtti is one glory; sasiddhatattva is
another; all these are adjectives to jni.
Then mahtmana. Who is a mahtma. That means whose tma is identical with paramtma.
As long as I the jvtma look upon myself as different from paramtma; I am going to be alpa
tma only. Because paramtma is big; I am alpa tma. If I say jvtma is a part of paramtma;
then also I am alpa tma only. But when I know, why the jvtma is identical with paramtma,
I am no more alpha tma; but I am mahtma. So maahtma means the one who has
recognised the jvtma to be identical with paramtma.
For such a jni, niyamadhi apka nsti; and then finally he says: sva vdan niyamdhi
avasth k; what rules are required to remember one self. What rules are required to
remember oneself; because one thing we can never forget in life is what: ourselves. Because
every action of ours is centred on what: myself only. And even if you say I am worried about
my son or daughter; whose son you are worried? If you say I am worried about son;
remember you are not worried about all the sons of all the persons; when you say I am
worried about the son, it is not the son, it is my son. Therefore tmanasthu kmya sarva
priyam bhavathi. Self-remembrance is the most natural thing for a human being. You do not
require any niyama. For a jni also; aha brahmsmi remembrance does not require any
special effort. So sva sva vdan, niymdhi avasth k; how can there be rules at all.
Continuing
|
||||
gha:'yamiti vijtu niyama k:'nvavkat |
vin pramasuhutva yasminsati padrtadh ||530||
Here akarcrya brings in certain technical aspects. He says pramam or source of

knowledge will definitely produce knowledge if your mind is available. So if your mind is
available, a pramam will produce knowledge definitely; no rules and regulations are
involved in that. To see me, which posture should you sit. To see me, pratyka pramam is
there; your eyes are there and I am sitting in front of you; if your mind is behind your eyes;
1895
whether you like or not, your eyes will produce the knowledge of my form and colour. And
for that which sana you should be seated. Should I say, suchau d pratistapya sthiram
sanam tmana; or you sit down only, only then you will be iya. No rules are there; if you
use a pramam appropriately it will produce knowledge.
Similarly, if a person uses vdnta appropriately, without any rules or regulations, vdnta
will produce knowledge. So in the functioning of pramam, no rules are required; the only
rule is pramam must be in a fit condition. cataract in the eyes or some other problem, then
it would not work. If the eyes are alright, it will produce knowledge. Therefore he says:
ghata aya iti vijtm; to know a pot as this is a pot, k niyama apkathi. Because the
phalam is dra phalam here. There are no religious rules involved here. You do not start with
an camanam; camym; prn camym; ukhlm baradaram vium; mamo ptha ..
nothing is not required. eyes are there; pot is there; knowledge would be produced.
Therefore you have to know the difference between the karma knda and the jna knda.
So k niyamaya apkyat, to know the pot. If at all there is a rule, there is only one rule;
What is that: pramam, the eyes must be in a fit condition. If the eyes are not fit, you have
to fit the appropriate glasses and if required you have to do the cataract operation; and
adjustment of the eyes is called vdnta vicra. Analysis of words, analysis of sentences,
they are all nothing but adjusting the vdnta prama. When the vdnta prama by the
guru's appropriate analysis, like checking different glasses at the ophthalmic shop; therefore
he puts and is this alright; is this alright, that person is like a guru and you have to say; Ok;
this is OK. correct, etc. I am able to see or not.
Similarly, the guru keeps on adjusting, because there are dvaita vkyams; vishitaa advaita
vkyams; advaita vkyams; and there are seemingly contradictory statements. And therefore
vdnta does not seem to function properly; guru's teaching or vdnta mmsa is the
adjustment of the pramam and the moment the pramam is properly adjusted, whether
you like it not, it generates knowledge. If it does not generate knowledge, what do you do.
You do not change your eyes and use your ears; if it does not produce until it produces you
keep on adjusting. Similarly you continue the ravaam, adjusment-o-adjustment. If the
whole janma it does not produce, continue next janma. ravaam alone has to produce
jna. Knowledge.
And therefore vin prama suhutva; adjustment of the pramam, which is in the case
of vdnta, vicra, analysis; there is no other niyama; that should be connected to the first
line. Prama suhutva vin k niyamh anavavkat
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For Sasrkt students, the anvaya should be prama susthutvam vina kaha niyama
anavavkat. What rules are required other than, vin means other than; other than the
adjustment of the prama.
Then next sentence. Yasmin sati. Once the pramam is adjusted, just eyes will see the colour
and forms; when it is properly focussed. Similarly when a sound comes within the range of
the ears, ears will produce the knowledge of the sound. Your likes and dislikes have no
connection at all. Because in Bhagavn's dri, a pramam is meant to produce knowledge.
Why do you hear my words. What can you say. Because I have ears. If you ears, why do you
hear. Because ears are pramam. And if they are pramam, why do I hear. The pramams
job is producing knowledge. Why should pramam produce knowledge. because it is
pramam. Why is fire hot? because it is fire. Why is ice cold; because it is ice. Similarly, a
pramam, whether you like or not will produce knowledge. Similarly vdnta appropriately
used is capable of generating knowledge.
Therefore yasmin sati, yasmin sati, pramne sati; pramam if it is there; wherever there is
pramam, padrta dihi bhavathi. There will be the knowledge; knowledge of what; the
knowledge of not the thing you like. Knowledge of the object, which falls within that
pramam. Using the eyes, what jna will you get; rpa jna jyat. If the rpam is
orange, what you like is not the question, the eyes will produce the knowledge of the
orange. That is all.
Similarly vdnta. Just as eyes function in the field of colours, ears function in the field of
sound; determined by whom, not you and me, but by the universal law. Similarly, vdnta
functions in the field of consciousness. What is the nature of consciousness, vdnta alone
can reveal. Why, because that is the law of the Lord. Why, eyes reveal colour; that is the law
of the Lord. And how do you know that. Use your eyes. How how do you know that ears
reveal the sound; I would not believe it; you use your ears and see. Similarly how do you
believe that vdnta reveals the nature of consciousness; you use vdnta and see the fact
for yourselves. Science cannot reveal that. Science itself has accepted that its field is matter.
So therefore only vdnta has got the field of consciousness as its specific field. Therefore
once you see it; padrtadi hi bhavathi. You will come to know about consciousness.
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And what will I know about consciousness. Consciousness is not limited. Remember that four
things; consciousness is not part, product, property of the body; how to know; vdnta
reveals.
Continuing
|
||||
ayatm nityasiddha pram sati bhsat |
na da npi v kla na uddhi vpyapkat ||531||
Another important and technical verse; aya tma nitya siddha. Vdnta is not talking
about a new object which is far away. If vdnta is talking about a new object, you will have
to first bring the object, just like if I am talking about a particular object, then I have to bring
that particular object in the class and then I have to give the description.
Similarly if vdnta is talking about a new object, I have to bring that object and give the
description. But you should remember, vdnta is not talking about a new object, but
vdnta is talking about the consciousness which is already available here and now, because
of which I am consciousness of even the very words of vdnta. Therefore vdnta's field is
the consciousness. And therefore one advantage is you need not bring a new object.
Then what does vdnta do; it gives me a new information regarding the already available
consciousness. It is not revealing a new object; it is giving me a new information regarding
an already available ever evident consciousness.
And what is that new information. The new information is the consciousness is again that
four; not a part of the body, product of the body; property of the body; it is an independent
entity. It does not die; na jyat; na mriyat; aja; nitya; svata. And that consciousness is
not only in my body, but it is also in all the bodies and later it is not it is in my body and
other bodies, it is in between the two bodies also. It is this new knowledge which is the
revelation of vdnta.
So aya tma nitya sidda; I, the consciousness, am already evident. It is not a new thing
that vdnta reveals. Then what does vdnta do. Pram sati. When the vdnta prama
comes into being, what happens to me is; bhsat. Its nature become very very clear to me.
Previously I thought that consciousness is a phenomenon of brain; consciousness is a
1898
phenomenon of matter; and I thought once body is dead; consciousness also is gone. This is
what I thought. I thought consciousness to be an adjective; I never knew that it is a noun.
Similarly I thought existence to be an adjective; through vdnta only I know, existence is a

noun. Therefore Pram sati, tma bhsat, becomes evident, as an independent; svatantra
brahma rpa, it is bhsat.
And for this knowledge, to take place, no conditions are required. Vdnta will produce this
knowledge, whether you like it or not. Just as eyes will give you the knowledge of the colour.
Dayannanda Svmiji says this example; once he was going in the car and in front, a fish lorry
was going. And that too dry one. So the smell. Good or foul smell depends on the smeller.
So that smell was wafting. And it is going forward and naturally the wind comes and you get
what: fish smell.
A pramam's function does not depend upon the free will of a person. Pramam is not
kartru tantram; pramam is vastu tantram. The function of a prama does not depend
upon your free will.
And therefore na dam; this knowledge does not depend upon da; Eye will produce the
knowledge of the colour in any country. Na klam; pramas generation of knowledge does
not depend upon time. Brahma muhurta alone eyes will see; No. Any muhurtha; rhu kla,
guika kla; for producing puyam you have to see da kla etc. In a wrong place you do an
action, it will not produce puyam; it will produce ppam. So therefore karma phalam
depends upon da, kla, avastha. Suppose a Brahmachri does agnihtra karma;
agnihtram is meant for a grhastha. Suppose a Brahmachri he does efficiently, it will not
produce puyam; in fact it can produce even ppam because, it is niidda karma anun.
So therefore karma phalam depends upon da, kla, avastha, vidhi, nidha.
Jna phalam does not depend upon da, kla, vidhi, nidha. If Vda says: do not see; even
if vda says do not see, the eyes will produce colour of the object. Therefore na da, na
kla.
And then akarcrya makes another statement, which is a bombshell; na uddhi vpi na
apkyat. It does not depend upon even purity. Na uddhi. So this can produce lot of
questions. Then Svmiji, why did you talk about elaborate karma yga for; karma yga is
meant for citta shuddhi. Could not you have told it in the beginning; now at the fag end of
1899
Vivkacmai, you are saying that it does not depend even on uddhi. So this we should
be very careful. It can also be misunderstood, because my greatest complaint is what: after
coming to vdnta; my great complaint is citta uddhi has not come; citta uddhi has not
come; citta uddhi has not come. This is my disappointment.
And akarcrya seems to encourage me by saying that it is not necessary. uddhi vpi
na apkyat. So you should understand it carefully. Technically speaking it is very true only,
because pramams' production of knowledge depend upon the purity or impurity of mind,
really speaking. That is the secret truth. But we should not tell it in the beginning. So to see
the colour, what purity of mind is required. Eyes will report the colour; whether a person is a
criminal or whether a person is a saint; eyes are pramam, it will produce knowledge.
Therefore really speaking, prama's generation of prama does not even depend upon citta
shuddhi is a fact.
Then why are we emphasising citta uddhi. What is the role of citta uddhi. It has got a two-
fold role. In the first stage, if citta uddhi is not there; the mind will be so disturbed; that the
mind will not be behind the pramam itself. Like you cannot hear my talk if you are
disturbed by some morning event. Suppose you came after having an exchange with your
spouse or your child or you did not get your regular morning coffee. Then even though ears
are meant for producing knowledge, your mind will not be behind the ear.
Similarly vdnta can generate knowledge definitely, but your mind should be available for
generation; therefore the first part of citta shuddhi is for proper ravaam to take place. To
make your mind available for ravaam. Otherwise it will be a wandering mind, or it will listen
in bits and pieces. Five minutes it will listen and for five minutes it will roam about to see
who all have come; and what are all happening around, etc. and then another five minutes
you listen and sometimes you draw pictures also in your note books; Svmiji's picture will
come, if it is boring. So to keep awake, you have to do certain things also. So all these things
will happen. So you get some floating ideas here and there; because the mind is restless.
And therefore the first stage of citta shuddhi is for ravaam to take place; not for pramam
to produce knowledge; pramam is ever ready to produce; it is only pramtru doa
nivrttyartham; prme doa nsti. Pramthru doa nivrttyartham.
And once you have got a reasonably good concentration, not too much, if you listen a fair
amount reasonably; and that is why we take different upaiads; because in one upaiad
1900
you miss a point, in another upaiad you get. Otherwise why should we teach several
upaiads. People ask often. What does Mundaka upaiad say: talks about jvathma-
paramrtha aikyam. Then what does Kathpaniad say: jvathma-paramrtha aikyam. Then
what does Kaivalya? I can only change the tone; jvtma- paramrtha aikyam. Why several
upaiads; in one place paja ka vivka; in one place avastha traya vivka. If you have
dozed during paja ka vivka, let avastha traya vivka do the trick.
Because getting the attention of the mind has become a greatest problem. Recently I
announced that in November I am going to take two weeks off. It was a very big lesson to
me. The news has spread that in October Svmiji will not be there for two weeks. I told
please note not October, November only, I am giving notice, so that if you want to go
somewhere and want to book the ticket in advance, etc. I have decided hereafter that I will
never announce like that. The news has spread all over we get phone call and people who
generally do not visit me, start visiting; since you will not be here for two weeks, I thought I
will visit you. I tell you to get people's attention, I found that it is not that easy.
So therefore, for vdnta to work the mind a relaxed, non-agitated mind should be available.
In fact elaborate karma knda uses the word anyasa is one of very important faculty of
mind; anyasa is means a stress-free relaxed mind. For that only citta uddhi. This is one
purpose.
And the second purpose is: if you have got a reasonable citta uddhi, jna will take place,
because vdnta is not an extraordinary thing and all; it is a relatively simple thing. Any
reasonably intelligent person can grasp the knowledge. But later we do not want knowledge
alone, just for the sake of knowledge; but we want the benefit of knowledge in the form of
emotional well-being. We are not interested in the knowledge for the sake of knowledge.
But we want the knowledge to be converted into jna phalam of jvan mukthi which jvan
mukthi that we seek is at the emotional level. I do not want too much anger. I do not want
jealousy to affect me. I do not want to bhaya to affect me. The jna phalam I seek is at
emotional level. So if you want the benefit at the emotional level; even though both mind is
mithya and the emotional balance is satyam or mithya. Mithya only. If you are interested, the
benefit at the emotional level, jna phala siddhyartham, you require lot of citta uddhi.
Jna siddhyartham, citta uddhi required is only limited citta uddhi for ravaam to take
place.
1901
But if you want dukhvanudvignaman sukhu vigatasprha; good events come you
want balance; terrible events come; you want balance of mind. This benefit is at what level.
Emotional level. This is not jna; but this is jna phalam.
Therefore jna phalam siddhyartham, jvan mukthi siddhyartham, one requires tremendous
citta uddhi. To be Brahman, what citta uddhi is required. To be Brahman, citta Viuddam or
auddham; unfortunately or fortunately, you are Brahman. And even gaining the knowledge
is relatively easy. But if you want the jna to be converted into emotional health, citta
uddhi must be given tremendous importance. And that is why akarcrya says jrtham
na uddhi, but jna phalrtham uddhi apka varthat.
continuing.
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dvadatt:'hamtytadvijna nirapkakam |
tadvadbrahmavid:'pyasya brahmhamiti vdanam ||532||
Aha Dvadatta iti vijna nirapkakam. So just as the relative knowledge that I am
Dvadatta; Dvadatta is just an expression; just as in English we say; Tom, Dick and all;
tradition to use the word Dvadatta, Viudatta, and Yajadatta; Tom, Dick and Harry.
Dvadatta, Viudatta, and Yajadatta. So to know that I am Dvadatta, so and so, it
does not depend upon any condition. So you are Mr. So and so, in this hall or at home. You
are Mr. so and so everywhere. It does not depend upon da, and even the knowledge that I
am so and so does not depend upon da, you are aware of this fact, all the time. Not that
you are thinking all the time; you do not do meditation; I am son of Rmakrishna, I am son of
Rmakrishna, I am son of Rmakrishna, you do not do meditation; why because you have got
nia. And what is the definition of jna nia. The definition of jna nia is: it is not that
you are remembering all the time, but it is available effortlessly whenever you need.
Jna nia is defined as availability of this knowledge effortlessly whenever you need. You
have got jna nia with regard to your relative personality. It does not depend upon da,
kla, avastha. When you are very much depressed also, you have to fill up an application
form, and even the railway ticket form. you have to go somewhere, somebody has died and
you are very much sorrowful, then you have to fill up. Suddenly do you forget your name,
because you are so depressed? The knowledge cannot be disturbed even by the worst
depression. Da, kla, avastha can never displace a knowledge. Therefore nirapkakam
means unconditional.
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And that is why I repeatedly say jna is not an event. EVENT IS ALWAYS TIME-BOUND. And that
is why I say jna is not an experience. EXPERIENCE IS ALSO TIME-BOUND. The moment you use
the word experience, you will ask the question, when it took place, where it took place, and
they also give the date, I got the experience on such a such place. And whenever they meet a
mahtma, they feel the itching to ask, when did you experience Brahman.
Jna is not an experience, because jna is not an event, if jna is an event, it will go
away in time. Therefore, always use the word understanding. That is why I use the word
understanding. Knowledge, any mystic word you use, it would be understood as experience.
Realisation; enlightenment. If you use all ununderstandable words, you will take it as mystic
experience. it becomes an event. We always use the word understanding. Understand that
you are Brahman. Understanding is always there.
Like what; aha Dvadatta understanding is nirapkakam; it is unconditional, it being not

an event or experience. Tadvat; in the same way; brahmavida api; for a wise person also;
asya brahmavida; brahmha iti vdanam; I am Brahman knowledge is unconditional.
If it is an experience, not only experience is a time bound event; the interesting thing is one
experience will always be displaced by another experience. One experience will be always
displaced by another experience. That is why when you are watching and eating the food;
when you want to experience the taste of the food, serial; chitti or vazkai, whatever that
might be, serial you cannot.
Nowadays even if I have to phone someone, I have to find out; serial time if I call, they will
get angry with me also. So even from the answers you know, you know that he is watching
and replying. See what all things Svmiji should be knowing! Why because one experience is
displaced by another experience; two experiences cannot co-exist; whereas knowledge can
never be displaced by changing experience.
All your knowledge are intact, whatever be the type of experience. Your mathematics
knowledge, your English knowledge, knowledge of your phone number, imagine class
experience comes and your knowledge goes away; then at the end of the class somebody
asks your phone number, knowledge has gone and ignorance has come; that does not
happen. A KNOWLEDGE IS NOT DISPLACED BY EXPERIENCE. Whereas one experience is always
displaced by another experience. Aha Brahmsmi is jna; undisplaceable jna. Even
when the mind has got varieties of emotions, emotions cannot displace this fact. Vdanam.
1903
|
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bhnunva jagatsarva bhsat yasya tjas |
antmakamasattuccha ki nu tasyvabhsakam ||533||
At least to remember the knowledge of antma I have to use the sense organs, etc. to see
that; but in the case of I, the tma, I need not use any pramam even, because it is self-
evident and illuminator of everything. Sarva jagath, bhnuna bhsat. The whole world is
illumined by the Sun; tadvat; iva is there; in the same way, antmakam asad tuccha
bhsat. So this entire antma prapaja shines; antmakam means antma prapaja
consisting of the world, the body and the mind.
And what type of antma; asat; asat means mithya; and tuccha means which is as good as
non-existent from the standpoint of tma. Which is as good as non-existent from the
standpoint of tma; all these are adjectives to the antma world.
So this entire antma prapaja shines because of what; yasya tjasaya; yasya means
tmana; by the light of the tma. tma means I myself. So just as the world shines because
of the Sun; similarly the entire antma prapaja shines by the light of Me, the tma. In short,
I am the illuminator of everything; that is the essence. I illumine everything.
Tasya avabhsakam ki; who can be the illuminator of Me; who is the illuminator of
everything? Do you understand? Who can be the illuminator of Me, who is the illuminator of
everything. To put in simple language, I am ever the illuminator, never the illumined. I am
ever the subject of experience; I am never the object of experience. I am ever the subject of
knowledge, I am never the object of knowledge. Therefore where is the question of
experiencing the tma as an object. And it is this self-evident tma, which is understood by
the wise person as Brahman.
1904
157. Verses 534 to 538
Giving his final advice, the Guru points out that the iya can lead any type of life, according
to his prrabdha; there is no need to change the srama or activities; he can lead a quiet or
he can lead an active life of lka sangra also; but what is the most important thing is:
never lose sight of the teaching. And for keeping the teaching in the mind, one can use any
method; sitting mediation is one method; but that is not the only method; it can be in any
other form of teaching; reading, writing or anything.
And keeping the teaching alive is, the keeping the vdnta pramam active. And when a
pramam, a means of knowledge is active, it continues to illumine the object of knowledge.
When the sense organs are alive and open; without our will, all the objects, like abda,
spara, etc. will be illumined by the sense organs, without requiring our will. In the same way,
when the vdnta pramam is kept alive, it will continue to make my nature evident all the
time. I am alive to self-knowledge.
Remembering the scriptures means remembering myself. Looking into the mirror is equal to
looking into myself. Even though we use the word I am looking at the mirror, but what it
means is I am looking at myself. Similarly keeping the vdantik teaching alive means,
remembering my real nature all the time.
And the teacher says here; to remember one's nature, by keeping the pramam alive, no
rules and regulations are involved; unlike vdic rituals. In the case of vdic rituals, so many
rules are there; one has to do only after taking bath; the body should be pure, the place
should be cleaned, mantras should be chanted and so many other things are there; but for
the pramam to reveal the pramyam; direction rules are not involved, purity of the body is
not involved, type of dress that I wear is not involved; and therefore this is keeping the
pramam active without the requirement of any rules and regulations.
And there also, the pramam is dealing with I, the tma, which need not be even illumined
by pramam. When you go one step further, vdnta need not even reveal my nature,
because the very vdnta is revealed by me, the caitanya svarpam. Therefore even that
much effort is not required; it is not that I become evident when vdnta is used; and I
become non-evident when vdnta is not used; it is not so; I, the self-evident tma, does not
require even vdnta prama to reveal.
1905
Then vdnta is doing what: it only removes the misconceived limitation from the ever
evident-I. So vdnta is used not to reveal a new tma, not to reveal a new Brahma, because
tma or Brahma is evident all the time, then when it is evident, I am taking the limitations of
the body to be my limitations; vdnta only says: leave the limitations to the body, leave the
emotional problems to the mind; leave to the intellectual limitations to the intellect; all the
limitations hand over to antma and own up yourselves as the limitationless-I. That is what
is said here.
|
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bhnunva jagatsarva bhsat yasya tjas |
antmakamasattuccha ki nu tasyvabhsakam ||533||
tma need not be illumined by any pramam, including vdnta pramam, because it is
self-evident. Up to this we saw.
Continuing.
|
||||
vdastrapurni bhtni sakalnyapi |
ynrthavanti ta kinnu vijtra prakayt ||534||
A pramam is meant to illumine a pramyam. A pramam means an instrument of

knowledge; like a sense organs; like logic, etc. Any pramam is meant to illumine to
relevant pramyam; it can function only in the field of a particular pramyam. Now the
pramam gets the status of pramam, only when the pramtha is behind it; only when the
pramtha, the knower, which is nothing but mind blessed with the consciousness, cidbhsa
sahita mana is called pramtha; we can take it as cidbhsa. This prmatha, the cidbh
has to bless the pramam, then the pramam becomes capable of illumining a pramyam.
Now here akarcrya is asking when the pramam themselves are illumined by, blessed
by the prmatha only, how can that pramam ever think of illumining the prmatha. So
pramam can illumine the pramyam only. It can never think of illumining the prmatha,
because they themselves are illumined by I, the prmatha, the cidbh only.
1906
And therefore the essence of this verse is: pramam cannot illumine prmatha. And
prmatha means what: the cidbhsa, the reason is pramam itself is illumined by the
prmatha; how can the illumined become the illuminator? OK.
Now the prmatha itself is great, capable of blessing the pramam, because of what:
cidbhsa. prmatha means mind plus reflected consciousness. Fundamentals of vdnta
you should not forget. prmatha is mind plus reflected consciousness. Now, the prmatha
itself is great; sentient; capable of illumining pramam, because of what: reflected
consciousness; and the reflected consciousness comes from where; from the original
consciousness, which is called ski. So therefore, the prmatha himself is the illuminator
only because of ski the original consciousness.
Now we have got a flow. Ski lends consciousness to prmatha. prmatha lends
consciousness to pramam, prama lends consciousness, illumination to what; pramyam.
So consciousness you take as light; ski is the original light, ski lends light to prmatha;
prmatha lends light to pramam, pramam lends light to pramyam. So from this it is
very clear, pramam has to lend light only to the pramyam. It need not lend light to the
other two. What are the other two? Either prmatha or the ski.
And therefore akarcrya asks vda stra purni, so vda pramam, stra pramam
or vda stram can be taken together; the vdic scriptures, purni, the purs or the
smrtis; sakalni bhtni api; as well as all other things and beings. So here the vda stra
purni represent different pramams; means of knowledge. Prathyaksha; it means of
knowledge. I do not know whether you know; Prathyaksha, anumna, upamna, arthapathi,
anupalabdhi and abda. All the six pramams, I am not going to go into the details; all the
six pramams are represented by vda stra purni. Then sakalni bhtni represent, all
the pramyam; the object of knowledge. All the pramam and all the premyams; all the
instruments of knowledge as well as the objects of knowledge, arthavanti bhavanti; they all
become meaningful, valid. In fact their very existence is proved by whom: na, by that
consciousness alone. Consciousness includes both the original consciousness as well as the
reflected consciousness; they all become valid only because of the consciousness principle.
And you should remember the flow, the ski the original consciousness, lends reflected
consciousness to the prmatha. prmatha lends reflected consciousness to pramam.
Pramam lends reflected consciousness to pramyam. And only when consciousness gets
associated with a thing, only then its very existence is known.
1907
Imagine a blind man is there; for him the consciousness does not pervade the body; or the
colour and forms; therefore in his vision; colours and forms do not exist. And imagine all the
living beings do not have eyes at all; then the world of colours and forms, we are not
conscious of; that means they are as good as non-existent.
Therefore the very existence of things is possible na, caitanyna; because of that
consciousness. Sam vijtra ki prakayt. What will illumine that consciousness? So
kim pramam va pramyam va Sam vijtra ki prakayt. Nobody can illumine;
nobody need illumine also.
continuing

|

||||
a svayajytiranantaakti
tm:'pramya sakalnubhti |
yamva vijya vimuktabandh
jayatyaya brahmaviduttamttama ||535||
And this tma the ski caitanya which lends consciousness to the pramtha, pramam
and premyam, a svaya jyti. It is self evident. One need not experience, the tma
because it is self-experienced all the time.
And how do you prove that the tma is experienced all the time. Whenever we use the word-
I, it is referring to only the self-experienced, self-evident, ever evident tma. Therefore the
meaning of the word-I is nothing but the ever-evident tma. Therefore a svaya jyti;
this tma is self-evident; a tma, you have to take from the second line; a tma
svaya jyti bhavathi. And therefore who can experience the tma. akarcrya asks who
does not experience the tma. sakalnubhti; tma is ever experienced by all the people,
both in its limited form, as well as it in its limitless form. The limited form of the tma is
called pramtha, the limitless form of the tma is called ski; limited form is experienced in
jgrat and svapna; the limitless form is experienced in suupti.
So pramtha is also experienced by all; ski is also experienced by all. And that is why I
repeatedly say, one should never work for tma anubhava. One should never work for
brahma anubhava; because if there is one anubhava we need not work for, fortunately it is
1908
tma anubhava or Brahma anubhava. Therefore what we lack is not anubhave; what we lack
is the knowledge part.
We commit a mistake because, in the case of worldly knowledge, knowledge comes first and
experience comes later; so knowledge, then experience. You learn about Badrinath, we have
got knowledge. Then you say I have knowledge, but I have not experience. You have to work.
So with regard to antma, the order is knowledge first, experience later. And we extent that
to Brahman also unfortunately and we think we have studied scriptures, tma knowledge has
come but anubhava has not come; Brahman knowledge has come but anubhava is not there.
akarcrya says never say that. sakalnubhti, Brahmnubhava or tmanubhava is
common to all. So sakalnubhti and what is the nature of that Brahman, anantaakti; this
tma or Brahman has got the infinite power called mya. With the help of which alone, the
tma becomes jagat sri sthithi laya kraam.
So sakalnubhti tma anantaakti and apramya. It is never an object of knowledge; or

an object of experience, because it is evident in and through all experiences. It is not evident
through a particular experience, but it is evident in and through every experience. Exactly like
what; the light is evident, whichever person or object I am watching. I need not do any
special exercise to experience the light; whatever object I am seeing, I am experiencing two
things simultaneously, the object along with the pervading light. Therefore to see the light,
which object should I see. Whatever object I am seeing, I am simultaneously experiencing
light; thus in ghaa jn I am experiencing consciousness. In phaa jna consciousness is
there; in English knowledge, consciousness is there; in man knowledge, consciousness is
there. What should I specially do to experience consciousness. Nothing need be done;
therefore apramya. It is never an object of a particular cognition.
Then if tma is all the time experienced, I need not work for Brahmnubhava or
tmanubhava, what is the purpose of vdnta study. Frequently this doubt will arise. The
purpose of vdantik study is the ever experienced-I; does not have any limitation. The
limitation that I assume for myself is an intellectual confusion; which I have to intellectually
remove; through an intellectual exercise of the intellectual stra by intellectual vicra or
ravaam. What is required is dropping the notion regarding the ever experienced tma.
Therefore yamva vijya; the gaining knowledge regarding the ever experienced tma; ya
tmnam vijya, vimukta banda bhavathi. I become free from banda. tmanam vijya
vimukta banda bhavathi. And aya Brahmavid jayathi. Such a wise man is the most exalted
1909
one in the world. Aya Brahmavid, such a wise person, who is vimuktha banda, free from
bondage, he is the most exalted, uttamtama means the most exalted wise person. Jayathi
means he outshines all the people in the world.
Continuing

|

||||
na khidyat n viayai pramdat
na sajjat npi virajyat ca |
svasminsad krati nandati svaya
nirantarnandarasna trpta ||536||
So in the previous verse, it was said that such a wise man, the most exalted person in the
creation, he excels in the world, it was said. What do you mean by excelling all the other
person. Does it mean that he will become no.1 in Olympic; does it meant that he will become
No.1 musician; in what sense do you say that he excels.
Here akarcrya says he excels in terms of his mental conditions. The jna transforms
his emotional personality and therefore there is a total transformation with regard to his
emotional response to the situations of life. That is jna phal; there is a difference, which
phalam is available for experience. I have repeatedly said Brahma anubhava is not something
that arrives; but Brahma jna phalam anubhava is something which comes to our mind and
it does not come as a flash, but it is a very gradual transformation which is a matter for
experience and that experience should not be equated to Brahman experience; that
experience should be equated to Brahma jna phala experience. There is a gradual increase
of nthi; there is a gradual increase of abhaya; there is a gradual increase of contentment.
It is not like a flash it happens; but it grows. Which can be if you want to quantify I have
given you the method also; the Frequency, the Intensity, and the Recovery period with
regard to every emotional reaction becomes lesser and lesser, which we can measure by
having a diary, a spiritual diary.
Svmi Sivnanda had presented a spiritual diary; how to maintain a spiritual diary. Days in
column, anger how many times in a column; fear column; and you are supposed to regularly
watch that and you can even quantify the improvement and how long it lasted and how
many people suffered because of your anger. They are all what; not jna anubhava, they are
1910
jna phala anubhava, we can clearly experience not posthumously, in this life itself we can
experience that transformation at the emotional level; it plays a very important role.
For jna, the sdana catuaya sapatti plays a particular role; but for jna phalam,
sdana catuaya sapatti plays a greater role. For jna it plays relatively lesser role only.
For jna phalam, it plays a very important role and therefore if you are very particular about
jna phalam, along with the maintenance of jna, you have to maintain sdana catuaya
sapatti also. If you are very particular about jna phala anubhava, not only you have to
maintain the jna, but you have to maintain the sdana catuya sapatti .
And maintenance of sdana catuaya sapatti after jna is called vsana kaya. Vsana
kaya is a new name for sdhana catuaya sapatti. Before studying stra, it is called
sdhana catuaya sapatti; after study of stra, you may say it is boring if we say that it is
the same sdhana catuaya sapatti; therefore it is called vsana kaya and it becomes it
important phala anubhava.
And you analyse what is vsana kaya; it is nothing but vairgyasya dridikraam, amdi
aka sampath dridikraam. So Vidyraya svmi emphasises that in jvan mukthi vivka.
He repeatedly says if you are very particular about peace of mind, it is not enough that you
give time for understanding of the stra, you have to give equal importance sdana
catuaya sapatti also.
And how is that experienced. Jvan mukthi anubhava, which is the excellence of a jni, that
is said here. viayai, na khidyat n viayai pramdat; whatever comes in his life, he is
neither elated nor depressed. The mind enjoys an equipoise, a balance; there is a very
financial gain; or there is a terrible share market shakedown; all sorts of things; na
prahrytpriya prpya ndvijtprpya cpriyam.
So the first excellence is what: balance of mind. Na khidyat means not depressed. He does
not have to take tablets for depression. The only depression that he knows is in the Arabian
Sea and Bay of Bengal, which is good. Depression in the ocean is good; you will get rain; but
depression in the mind mean; there also rain comes; that is called tears. My son is not
treating me properly; my daughter does not treat me properly; my son-in-law, respect me at
all; we are crying you know most of the time; they all go away. na khidyat; na pramdat;
he is not even elated; viayai, because of the set up. The set up does not cause upsets. So
these verses are based on these sthira praja lakani of the second chapter, parbhaktha
1911
lakani of the 12th chapter, and guththa lakani of the 14th chapter of the Gt; you
can see that for details.
Na sajjate; he is not attached to anything in life. So he cuts off the attachments in two
different ways; whichever is convenient, you can take.
One method of detachment, higher method, powerful method, I am pramrthikam satyam

and everything else is vyavahrikam; pramrthikam cannot be related to vyavahrikam. And
therefore I do not have any relatives and I am not a relative of anyone. This is the higher
method. Aha satyam jagan mithya; if this works, that is the method of vdnta application.
I am not related to anyone.
If this appears very tough, the next method is what; handover all the relatives to the Lord, by
asserting that everyone belongs to the Lord only. I do not belong to anyone; no one belongs
to me, all of us together belong to one God. I do not belong to you; you do not belong to
me, but all of us together belong to only one. Therefore if you want relationship, have
relationship with God and God alone. So either no relationship, or God relationship. This is
called na sajjat. npi virajyat. That does not mean detachment, does not mean hatred of
people, or dislike of people. Therefore neither attachment, nor hatred. So if the relative
comes, you need not say, you do not belong to me, go away. Because I have just studied
Vivkacmai class, you need not come to me; . ,
(poongada poonge. yaarai nambi poongada poonge) saying in anger.
So therefore you need not dismiss anyone. Let the people be around. Let the people not be
around. avoid both rga and dva. na sajjat npi virajyat ca.
svasminsad krati nandati svaya. That if he rejects everything in the world, where will be
find his entertainment; enjoyment, because relationship certainly gives me a moral support,
enjoyment, happiness, a joy. That is why we strike relationship. Therefore if I cut relations,
how will I enjoy my life. How will I find security in my life. who will take care of me tomorrow?
For that also, there are only two answers: one answer is what: I, the paramrthika satyam,
does not require anything, for peace, fullness, contentment or security. Things that I need is a
delusion. It is an assumption without enquiry. It is like a smoker, he was never smoking
before, and he started smoking and then after 10-15 years, he thinks that without the
cigarette at those respective times, life is impossible. He cannot imagine even a life without
cigarette. How did he come to this conclusion, because he himself got into that and then he
perpetuates the notion that I cannot live without that. But it can be easily proved that there
1912
are hundred who do not touch. Similarly many of the things that we think we cannot live
without, we can happily live without. In fact without we can be even happier. But we have
developed that vsana and we have nourished that vsana. And therefore this wise man
enjoys in himself. tmanva tmana tua. so svasmin nandathi; he revels in himself.
Svasmin krati; he entertains himself by himself. tma kra; tma rathi kriyavn a
Brahmavidm varia. Mundakopiad vkyam is kept in mind.
Therefore the secret of vdnta is: we do not require anything for happiness. We require only
ourselves for happiness. We do not require anything for peace. We require only ourselves for
peace. We require things for physical survival. For that food is there; that is why bhikdhi
is allowed for a jni. About that here we are talking about the psychological requirement;
about the physical requirement, he will deal with later.
And therefore only trpta; he is totally contended; he does not miss anything in life; he says
(kurai ondrum illai); Not only verbally, but from the innermost
heart he can say: I do not miss anything in life. And this contentment comes from where;
nirantara nanda rasna; from the nanda rasa; the nectar of tma nandaha;
atmnandaha means tmana pratavam; which is gained in terms of knowledge. So
tmnanda is gained in terms of knowledge that I am nithya nanda svarpa.
And why do I say that it is gained in terms of knowledge, because it is nirantara; it is

permanent. Anything gained in terms of experience is impermanent; because there is no
such thing called permanent experience. Therefore tmnanda is permanent, because it is
gained in the form of knowledge which is permanent.
|
||||
kudh dhavyath tyaktv bla krati vastuni |
tathaiva vidvn Rmat nirmam niraha sukh ||537||
So if I gain knowledge and carefully maintain sdana catuaya sapatti, then jna phalam
can be experienced. This experience of jna phalam is called jvan mukti. So jna plus
sdana catuaya sapatti will give an experience, which is called jvan mukthi, the
experience is in the form of peace, relaxation, abhayatvam etc. and it is not a sudden flashy
experience; but is a gradually growing relaxation.
1913
And this gradually growing jna phala anubhava is called jvan mukti. And here
akarcrya says: this jvan mukthi anubhava is so great that all the other prrabdha
anubhavs will become weaker in front of this benefit or this anubhava.
So prrabdha anubhava cannot be neutralised; because prrabdhasya bhgdva kaya;

therefore for a jvan muktha two anubhavs are there; one is prrabdha anubhava; another is
jvan mukthi anubhava. Very careful not Brahma anubhuva. Brahma jna phala anubhava.
Brahma jna is intellectual only. This intellectual Brahma jna will give an anubhava
phalam which is an experience. This Brahma jna phala anubhava; which is called jvan
mukthi anubhava; which is in the form of reduction of the frequency, intensity and the
recovery period negative emotions; which I will call as the balance of mind.
Now this jni's mind has got two anubhavs, jvan mukthi anubhava and another is
prrabdha anubhava. And the prrabdha anubhava include negative also; like ill-health at the
body level; or loss of any possession or loss of a relationship, if he is a grhastha, etc.
What akarcrya says is: this jvan mukthi anubhava is so great like the sunlight,that the
prrabdha anubhava is like the light of the stars. I have given you the example before. When
the sunlight spreads the sky, the star light is overpowered, which means it is as good as not
there. Its presence and its absence are similar.
So for a jvan muktha, prrabdha anubhava is a pinprick, not worth grumbling; not worth
getting obsessed with; not worth losing the sleep over; not worth publicising all over the
world. To whoever you see, you repeat the same tragic story, not only you are depressed,
you make others also depressed. I freely do dnam; dnam is said; I freely do dnam of my
misery to others; he does not think worth talking about; worth thinking about; the whole
world thinks that it is a big tragedy; it is not the tragedy is absent; but the tragedy is as good
as not tragedy.
And akarcrya gives an example for that; it is like a child. When the child is absorbed in
play things, it does not bother about its physical discomfort; it might have fever; the child
does not know; it might have hunger; the child does not know; not because they are absent;
because the child is absorbed in the toy. Exactly like the child, a jni also does not bother
about these petty things.
Therefore he says: bla kriati; child plays; for him it is lla.
1914
vastuni it is a very interesting word; the word vastu has two meanings;
one is the ordinary meaning and another is philosophical meaning. The ordinary
meaning is any object; anything; it can be a toy; it can be a pen; it can be a rupee
note; it is called vastu;
philosophical meaning of vastu is Brahman the ultimate reality.
So in double meaning he is using; bla kriati vastuni; a child plays with playthings;
how, kudh tyaktv; ignoring its hunger; the mother has to remember the time of feeding;
and if the medicine has to be given, the mother should remember when the medicine is to
be given. And if the medicine is not given what will be the consequences; the concern also
belongs to the mother; the child does not bother. Therefore, ksudam tyaktv; kudhmeans
hunger; ignoring, dha vyath; and the bodily pain or discomfort, the child ignores and it is
busy absorbed in the play things only; tataiva, in the same way; Vidvn Rmate; the wise
person also considers Brahman alone worth to be concerned about. In fact, the whole world
is a petty thing for him. So the people are bothered about jni's help. What will happen to
him if he does not eat; people bother about his health; people bother about the longevity;
people about the procurement of bhika and other things; he does not consider as a big
affair.
Therefore vidvn tadaiva; like a boy; like a child, ramat. Nirmama, without mamakra,
because he does not look up body as he or either his; because the body according to him
belongs to God. As long as it has to survive, let it survive. So nirmama, niraha sukh.
Without ahakra, mamakra with regard to external objects; ahakra with regard to the
body-mind-complex; both he does not have. These are all the commentary upon verse 535;
brahmavid jayathi. Jayathi commentary; jayathi means he excels; he surpasses; means what;
without any worry. Cint nsti khila. Sadashiva Brahmendra sung a beautiful song; Cint
nsti khila. Tesham cint nsthi khila. They do not know what is worry at all.

|

||||
cintnyamadainyabhaikamaana pna saridvriu
svtantrya niraku sthitirabhrnidr man van |
vastra klanaadirahita digvstu ayy mah
1915
sacr nigamntavthiu vid kr par brahmai ||538||
So if such a jni ignores everything, he does not care for everything including his own
survival; then what about the fulfilment of basic needs of food, clothing and shelter. How are
they taken care of.
akarcrya says very simple. Whenever he is hungry, he says; bhavathi bhikm dhi.
Because he is not very particular about the type of food. If you are particular about the type
of food, you should have all the concerned things. Proper materials, rice, Ponni, or basmati,
that only I like, if you say that, problem. First of all, your dependence; wherever dependence
is required, your dependence should be general dependence; any type of food from any
source. Therefore since he is not very particular, only the body has to be protected by some
type of food or other; because the body is the property of the Lord and he is trustee of this
body. Therefore he has to say bhavathi bhikm dhi.
And fortunately vda has designed a society; which will take care of such wise people. The
society is also designed to feed Brahmachris: four rams, one srama is meant to feed the
other three sramas. And therefore he says: Bhavathi bhikm dhi, the society will feed him;
not only will feed; society considers itself blessed to feed such mahtmas. And it only has got
a practical significance, because the very survival of such mahtma is a benefit to the society.
Very survival of such a mahtma is a blessing to the society; because stra says, one such
mahtma is enough; (nallr uruvar uarl); not blabbering; if he
is there; existence. If he is such a mahtma, he is alive somewhere; the society need not even
know; some cave in some forest; one mahtma is there; the rain will come; it is said. So his
very survival is a blessing to the society and therefore the society will take care of him.
Details in the next class.
Hari Om.
158. Verses 538 and 539
The teacher is totally satisfied with the knowledge of his disciple and therefore he is
permitting the disciple to leave him and go away and leave the lead his rest of his leave as he
wishes to live and he only gives one advice or instruction or warning, whatever you call it;
whatever you do, never get away from the strik teaching, that you be the centre of gravity
1916
as it were. Because the stra, as the very word shows, is the protector of the individual. It is
like going to a pilgrimage, a crowed place, where hygeine is not much, where diseases may
be there; we take an immunity or resistance injection. Similarly, stram is the impunity which
will protect a person from all spiritual fall.
That is why it is called stram. sant tryat iti stram. sant, by way of its instructions,
which protects an individual, not physical, for that local medical science would do, from the
spiritual fall what protects a person is called stram and he need not necessarily read the
book but whatever he has learned that he must be in touch with. And that is how in those
days, learning the text byheart was useful. Otherwise to keep in touch with the stram one
has to carry all the books. And generally the books are very heavy. Whenever you travel, if
you carry books, that will be the heaviest luggage and therefore the tradition was, you are in
touch with stram which has been kept in the mind, by getting byheart.
Therefore revive the teaching and be in the teaching. Nothing will happen to you. And all
other vidhis and nidhs, do's and do-not's of the stras are no more relevant to you,
because you have transcended commandments. That means vda feels that a jni is a
spiritually responsible person. Therefore not only he will not violate dharma, because he is
incapable of violating dharma, but also he is aware of the fact that many other people in the
world are taking him as a model. Yadyat carati rea, tat tadva ithar jan. Every jni is
aware of, should be aware of, and therefore, if he is in the forest, it is something else, but he
is amidst the people, he has to follow certain disciplines, if not for himself, but for the sake of
the society. In fact that was Krishna's warning to Arjuna. Arjuna, even if you are a jni, lka
sangrahavpi sampasyam karthum arhasi. So vda knows that jni is aware of his
responsibility and therefore vda gives him the freedom and even the teacher gives him the
freedom.
And therefore what should you do. Cint nyam adainya bhaikam aana. So for your
basic needs, may you depend upon bhik. But this advice is given assuming that the
student is a sanysi or brahmacri. A grhastha student has no right to live on bhik. bhik
is the privilege of only a non-grhastha. A brahmacri can ask for bhik, a vnaprastha can
ask for bhik, and a sanysi also can ask for bhik, a grhastha should not live on bhik.
That is a ppam for him. Therefore here the advice is given based on the fact that the
student happens to be a sanysi. And therefore as a sanysi, live on bhik. Bhik means
what: ask for food from a few houses.
1917
And for bhik special rules are there. From which house, one can get. Which house one
should not get. And how many houses, he can ask for. All the rules are there. Bhik niyams
are there for a sanysi. According to those rules, may you live on bhik.
And adainyam. And when you ask for bhik, you should not feel any inferiority complex,
that I am standing here with the arms spread for arms, it is an insult to my honour, etc.; do
not have any inferiority complex. In fact, you should feel proud to do that, because you are
declaring you are a sanysi. And therefore adainyam means without feeling any complex you
can ask. And even if there are some people who criticise that this fellow is not earning and
eating; is asking for bhik from us, even if one person is insulted; take it as mna
apamnayh tuly; tuly mitra ripukay. In fact the sense of mna apamna should go.
Svmi Chinmaynanda's guru Svmi Tapovanam, he asked Svmi Chinmaynanda to go

round India for one year or two years, without carrying any possession, especially money.
You have to go and depend upon the society. They may scold you; they may criticise you;
they may insult you; you have to transcend all of them. In fact, bhik is kept for getting out
of the mna-apamna sense. And therefore adainyam means do not feel ashamed to do this.
Then another problem that may come, if one takes to bhik is the worry whether I will like
the bhik that is offered. Whether you will get a good bhik. Therefore that concern may
come. Guru gives a strong warning. You should have a mastered your tongue.
As we have seen before itself, the first sdana for spiritual growth is mastering the rasana
indriyam, the eating tongue, as well as mastering the talking tongue. Ygasya pradama
dvram, first step, vng nirdha. And therefore by the time a person has come to such a
situation, his control over the tongue must be so thorough, so total, that yadruccha lbha
santuata.
Khud vyadisca chiktisyatm prathidinam bhikuadm bhujyadm. Svdu annam nathu

yjyadm. Do not ask for tasty food. Bhavathi gulobjmun dhi; you cannot ask. bhavathi
bhikm dhi; I like gulobjaamun. svdu annam nathu yjyadam vidivat prpt. By your
poorva puya, suppose you get tasty food.
Remember Sanysis have also got prva puyam. Hereafter they may not get puyam or
ppam; but prrabdha puyam; because of the prrabdha puya, you may get very tasty
food also. So vidhivat prpt na santhuyatm. Do not be overjoyed because of that. Then
what should you do. vidhivat prpt na santhuyathm. Whatever comes, you be satisfied.
1918
And that is said here, cint nyam. Without thinking of food all the time, what is the
afternoon, in the night, breakfast tomorrow, whether it will be there or not, do not have that
concern, because prrabdhya samarpitam; you have dedicated your body to prrabdha,
prrabdha means the will of God, that means it is God's responsibility to feed the jni's
body.
|
||- ||
Bhagavn has promised, Bhagavn will keep his promise. Therefore surrender to God, with
regard to the basic needs of life. Cint nyam, no anxiety. Then what about water, in
Madras, so much water problem is there. pna saridvriu. So here the teacher is assuming
that the sanysi is a parivarjaka; parivrjaka, the one who does not stay in a place for
long; but one who moves from place to place. Sarva parityajya vrjathi iti parivrjaka and
therefore there are rivers all over; not all rivers are like kvam; not all rivers are dry; there are
so many rivers where Bhagavn's clear water is available. Bhagavn's water is always
potable. Only we make it terrible. And therefore pna saridvriu. Sarid means rivers. Vri
means water. In the river waters, pna may you have the drink. May you drink water.
Then what type of routine should I follow. What should be the daily routine, because in the
dharma stra and all; brhm muhrth uttya, so many daily disciplines are mentioned;
what should this sanysi do. He says svtantrya; you are beyond all those rules and
regulations.
Svatantraya means your will, your freedom and the niraku, you are never restrained by
any vidhi or nidha of the stra. So ankua is the special weapon used by the elephant
controller, the mahout, to keep the elephant under check. That is called akuam. So from
that anything used for restraining is called akuam. For a vaidika purua, what is the
akuam. Vda vidhi nidha is akuam. So if he feels like drinking alcohol; there is a
desire; then vda comes with an akuam; what is vdic akuam; the vidhi, the
commandment; what is the commandment, surm na pibth. One should not touch; let
alone drink, touch alcohol; one should not smell even alcohol; therefore vda vidhi nidha
becomes what; akuam; restrain what; another powerful elephant. More powerful than the
elephant is: human mind.
1919
So manas, often the comparison given is the elephant in musk; an elephant not ordinary,
elephant in rut; this elephant mind is restrained by vda vidhi nidha; the guru tells the
iya, you are no more restrained by vda vidhi nidha. Does that mean that he can drink
liquor. Remember, you are not restrained by vdic vidhis; because by following that for a
long time, you have assimilated that. So your personality is attuned to vda stra; that even
without vidhi nieda, you will be following that. And therefore you are free; you are not
restrained by vidhi nidha.
Here also we should note. There are two types of sanysa. Of course, many types are there;
but broadly classified, two are there. One is called vividia sanysa. And the other is called
vidvat sanysa. Vividhia sanysa is a sanysa taken by an ajni; and it is taken for the sake
of gurukula vsa; and stra vicra. vividia sanysi cannot roam about, he should stay in
place, he should live with guru and he has to practice ravaam and mananam. Vividia
sanysi is necessarily an ajni. Because the very word vividia means what: for the sake of
knowledge, he has taken. That means what; at present he does not have knowledge.
Since vividia sanysi is an ajni, he can also slip from spiritual path. So in vividia sanysa,
risk of spiritual fall continues to be there; even though he is in sanysa srama. Therefore
vda says: vividia sanysi does not have freedom. A vividia sanysi is also bound by
sanysa rules. And therefore he has a routine, so he should do snna and he has got
mantra japa; he has got pryaam, he has got certain water rituals also. Thus certain do's
and do_not's are prescribed even for vividia sanysi. And by following those rules, he
becomes a jni.
And after jna, he is called vidwat sanysi. And after becoming a vidwat sanysi; then
vda gives him a freedom; vda says: you can stay in an ram or you can travel as you like;
and you are free to follow the rules or need not follow the rules. And the rules are
symbolised by the danam that he carries. For the other three sramas, Brahmacri, grhastha
and vnaprastha, the vdic commandment is indicated by the sacred thread. That means
what: I am following vdic commandments, which is akuam; the akuam is symbolised
by the thread; for vividia sanysi, the sacred thread is not there; but vdic control is there;
that control must be symbolised by something; thread is not there; therefore the thread
becomes what; the danam. So danam means discipline. So that is why the King's sceptre.
Even the local Mayor seems to have it. That represents what: power control. So the thread is
a control and danam is a control for whom; vividia sanysi. Vk danam, man danam,
kya danam, all disciplines.
1920
And once he becomes a vidwat sanysi, vda says: you keep the danda, or you need not
even keep the danda, that giving up the danda is called dana visarjanam. Danda visarjanam
means that this vidwat sanysi has transcended vdic commandments. Not because he can
violate all the rules but because he has become incapable of violating the rules, because
adharma is caused only by tma ajna. According to stra, tma ajna is the cause for
all the adharms. Therefore as long as tma ajna is there; vda has to control that
person. A jni is not to be controlled. And therefore how long do you require traffic police.
Until people have self-control. In fact, a country, which has got minimum laws, is the most
advanced country. The more the number of rules and regulations, indicate the citizens do
not have self-control and therefore they have to be controlled not by only the traffic signal
but also by traffic police. So this indicates how immature we are. I hear in foreign countries,
there is strict following of the rules. Even if nobody is there; red signal, even if it is 12 night,
they do not cross. That means what; they are mature citizens. We have got all the scriptures
of the world, and we are the most immature citizens.
That is the irony that is happening in India. We have got best dharma stra, and we have
got the worst implementation. Educated people do not follow the simple traffic rules. That
means external control indicates that immaturity of the human being and once maturity
comes, external control is not there; and that is here indicated by nirakua sthiti; a very
beautiful expression. He has transcended the vda.
And abhi; abhi means what: a life without a sense of insecurity. This is another irony. So
vidvat sanysi does not have any possession. He is not even sure about his next meal; but
you find even though he does not have any so called external security, no bank balance, no
house, he should not keep the morning food for afternoon, having a doubt whether I will get
something for the evening; extra two ds; no, you should not even keep it. So according to
our normal law, this sanysi must be the most insecure person in the world; and according to
our normal calculations, a grhastha with all the relationships, childrens and parents, money
and all; LICs, mediclaim, share and so many things. He must be the most secure person; but
the most interesting thing is the insecure grhastha go to the sanysis for shanthi; for man
nimmadhi; Svmiji give me some guidance, etc.
From this it is very clear, possession does not give security. Security and insecurity are both
mental conditions, which has no relationship with my possession. And according to vdnta,
1921
ajna is the cause of insecurity; jna is the cause of security. Abhaya prathim
vindate. Athas bhaya gat bhavathi.
And therefore abhi, abihi means what; abhya. So may you move about, without any sense
of insecurity. That is where to sleep in the night. I generally require an air conditioned room;
with a cot; and a special sponge bed; with a pillow of 5-1/2" height; all those conditions; how
will I sleep. He says nidr smaan van; sleep anywhere; smanam means what; cremation
ground; that will be quiet. The quietest place in the world is the cremation ground. And
therefore without any noise or vane; vanam means what forest. And what about soft
cushion. All the grass and other plants are there; that is soft; therefore, sleep anywhere, in the
nature; vastra klanaadirahita; food, then the next one is what: clothing, So the
shelter; food, bhik, shelter, smaanam vanam; what is the next one; clothing, what should I
do; vastra klanaadirahita; take any rag that is there on the street; kantha;

|

||||
rathy carpaa viracita kantha
puypuya vivarjita pantha |
yg yganiyjita citt
ramat blnmattavadva ||22||
Bhaja Gvinda, Bhaja Gvinda. Rags are available, because for a vidvat sanysi, even
kya vastra rule goes away. The strict rule of wearing the kya vastra is only for the
vividia sanysi; for a vidwat sanysi, even that rule is not there. Therefore take to any type of
dress. But what about regularly washing. Soap and all things required. Now soaps; washing
machine. Where will I go for washing machine. Why should you wash. Therefore if you want
to wash, you wash in any river which is there; even those rules are not there. Therefore
klana adi rahita. klana means washing, aam meaning drying. Take to any
type of dress, does not require even klanam and aam; that is take to rags.
And if you find taking to such dress is very uncomfortable, I would suggest another better
dress; digvstu; become digambara; ka vastra dri. who can wash the sky, no drying;
and it is free of cost; Bhagavn has given all over. Therefore become digambara.
Remember, digambaratvam is not for Jains alone; it is for vaidic sanysi also; that is there; if
he is moving in the forest; but if he is in the society, then the society norms, decorum, etc.
comes and therefore he is allowed to wear dress. So digvstu; ayy mah; and if you want
1922
what you call, ayy, bed, it should go with nidr, you should add there; nidra smashaane
vane, there in the smana vanam also, your cot and bed are nothing but mah. Mah means
earth.
Then where should you move about. sacr nigamnta vthiu. Now here akarcrya
becomes poetic, sanysi movement is what: all over the earth only; but here akarcrya
puts it in a figurative form, even though you may move out on the earth from village to
village; from state to state, let the physical body move anywhere; but may your mind always
move in the stras only. May you not be attracted different places, different people,
different dressing style, different types of food, let not your mind dwell upon the variety of
antma. Even when you move, let your mind dwell upon only the stra. stra means what:
Brahman.
So sacr nigamnta vthiu, vthi means street, on the highway of vdnta; vdantik
highway. Poetic expression. Nigama means vda. nigamnta means vdantha. vthi
means highways or streets or byelanes; let that be your place of movement.
And if you want enjoyment in life, because the mind wants entertainment; that is the nature
of the mind; if you want entertainment, may you enjoy Brahman. kr par brahmai. May
your recreation ground, may your relaxation ground be the truth of Brahman. par brahmai
kr; And here akarcrya says, this is not a new advice I am trying on you. vid, this is
the practice of all the jnis, vid means jninm, tma ninam, this is the life style.
, | ygarat vbhgaratv, sagarat v sagavihna |

beautiful verse; ygarat v. after becoming vidvat sanysi, he need not follow the disciplines
but there is no such rule that he should not follow; he can continue to follow all the
disciplines, which he had practiced as a vividia sanysi, he may do the japa, he may do the
pryaa; therefore ygarata; or bhgarata; he does not follow any of the rules, he enjoys
the free life. This way or that way. sagarat v, he might be surrounded with various people
around, like iyas, like institutions and there are people are sponsors of the institutions, all
sagas only; many people may be associated with him; or saga vihna; he might not have
institutions, he might not even teach; there is no rule that he should teach; he might sit in a
cave; but what is the uniqueness of all the jnis; yasya Brhmai rmat cittam. Nandathi
Nandathi nandatva.
Continuing
1923

|

||||
vimnamlambya arratad
bhunaktyanviaynupasthitn |
parcchay blavadtmavtt
y:'vyaktalig:'nanuaktabhya ||539||
arra alambya; even though he is not attached to the body; he is ready to loose the body
also; the continuity of the body is not in his hand. Even though for a vidwat sanysi, no more
goals to accomplish; he does not have to accomplish, dharma, artha, kma or mka. He
need not accomplish mka because he is already muktha. He need not accomplish
dharmarthakma because all of them are included in mka. Therefore he is caturvida
pururta rahitha.
And since he has nothing to accomplish, he does not want to make use of his freewill also,
because freewill he has to claim and make use of, as long as he has got his own personal
programme. Now no more personal programmes are there; therefore the freewill is not
meant for his own purpose; the freewill is dedicated at the feet of the Lord himself. Not that
freewill is absent; but freewill is not required for him.
And therefore he does not want to use the freewill to somehow protect the body also,
because he has nothing to accomplish through the body. But even though he has nothing to
accomplish, he does not want to destroy the body also, because the body does not belong
to him; it belongs to the Lord. He has surrendered the body to the Law of karma, which is the
law of Bhagavn. According to the law of karma, or law of Bhagavn, body has got certain
duration of life; and therefore it becomes his responsibility to maintain the body as not his
property, but as the property of the Lord. Otherwise he should ask the other people to bathe
the body. Instead of doing, he can take birth. Instead of saying I am bathing, he will say that I
am bathing the body which is the property of the Lord.
And therefore vidwat sanysi maintains the body, uses the body. Then what is the difference
between jni maintaining the body, as the property of the Lord, and the ajni maintaining
the body as his own property, because outside it looks the same. both eat, both bathe.
So the difference, akarcrya says is: vimnam arra; mnam means abhmnam,
vimnam means abhmna rahitam; body is protected but there is no concern with regard to
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the body. Body is taken care of, but there is no anxiety. So thus, abhmna rahita arra
alamya. A jni uses the body without identification; without ownership; without worry.
And then what type of enjoyment is given to the body. With regard to the type of food,
clothing, etc. akarcrya says: parcchay upasthitn; he does not have any personal
desire; but because of other people's wish, whatever they give him; whatever the society
gives, those things he experiences.
With regard to food, he only says: bhavathi bhikm dhi; the menu is not decided by him;
not to be decided by him; the menu is decided by the giver. If he is an ajni, he
meticulously thinks of the menu; in fact, that is a very big project. In fact there are people
who plan the afternoon moon during the morning, dinner menu during afternoon, tomorrow
menu during night. He does not plan, then what: yadruccha lbha santua. Therefore
parcchay means by other people's wish, whatever is offered. That means the wish of the
Society.
And the wish of the Society, the jni does not look upon as the wish of the Society, jni
looks upon the society as God himself. Therefore even though he receives bhik from one
person, he looks upon as the bhik given by the Lord through this grhastha. And tomorrow
the Lord alone is going to give through another grhastha. Therefore para icch becomes
vara icch. Therefore parcchay vara icchay.
Then vara icchay will depend upon what? Does vara has partiality to give a food that is
liked by a particular jni; and a terrible food to another jni. What is the vara will give. If
vara is going to have his own liked-jni and disliked-jni, vara would have rga dva.
Therefore remember vara icch depends upon what: the prrabdha of that jni.
Therefore daivam and prrabdha are synonymous. God's will and your prrabdha are
synonymous. You call it prrabdha; jni calls it varccha. So therefore parcchay; vara
icch; or prrabdha vat; all these three words in the third line are synonymous.
Upasthitn; whatever comes. Whatever comes; what is that; viayn; viayn means what:
objects of experience. So whatever objects of experience and need not necessarily be
objects, but even experiences. Some people glorify the jni and do pda pooja and big
garland and all those things; he may get huge worship; another place they may do just hello
and go away; another place they may go behind and criticise; therefore upasthitn includes,
1925
mna, apamna, nind, sthuthi; all of them also is svarccha, which includes popularity.
Some jnis are universally known. And remember our country is so great; that for every one
known jni, we have got hundred unknown jni. That is the glory of this earth; this land,
this river, this water, do not think, you can count jni No.1, No2. For every known jni, our
great country has minimum hundreds unknown jnis. So why some jnis are known.
Popular; again prrabdha vat; And some unknown jnis are unknown, why, prrabdha
vat.
And then will that unknown unpopular jni sit in one corner; and bother I did not get any
name, I did not get any honour, etc. that chap got it. If an unknown jni unpopular jni is
going to complain that I am unpopular, he is not a jni at all. A person who is enamoured
by popularity is still an ajni, because craving for popularity is another mah sasra. And
therefore viayn includes not only food and clothing, it includes mna, apamna, krthi and
even apakrthi. Because once a person becomes popular, for all magazines and newspapers it
is ideal; because writing stories about a popular jni, makes the magazine sensational.
Unpopular jni, he would not bother, nobody knows. Writing stories about popular jni is
a very wonderful things for papers and magazines; people always love and sensational
means what; they buy and therefore remember, wherever popularity comes, invariably goes
apamnam, apakrthi also.
And therefore jni welcomes if krthi comes; jni welcomes if apakrthi comes. You know
Rma got apakrthi, from the mouth of a washerman and Krishna got the name
(thiruttu payal); he got the name that syamantaka manr hartrr nama. In fact one of
the nmas is syamantaka mar hartrr nama. That he stole syamantaka mai; is the
apakrthi the Lord got.
When Lord himself cannot escape krthi and apakrthi, what to talk of these jni. So if this
comes, the other one also comes. And therefore an viayn. All these experiences
ordered by prrabdha, bhunakty, he swallows, is like the big stomached Vinyaka. Just as
Vinyaka stomachs everything else, a jni stomaches everything. parcchay should go
with the second line; parcchay upasthitn anviayn; objects and experiences
bhunakty, he consumes.
Like what: blavat. Like a baby. So the baby's diet and eating time are determined by whom.
A baby never determines when to eat; how to eat; what to eat; how much to eat. The mother
decides this is feeding time; the mother decides what baby food to feed; the poor child does
1926
not have any choice and it is not going to see the label, etc. I do not want this, I want that; it
does not have a choice at all. So jni and baby are one and the same.
You cannot say the baby is ignorant and therefore the jni is ignorant. With regard to what
the baby consumes, baby does not decide; only somebody else decides; similarly with regard
to jni, what to eat, is decided by whom. Whichever grhastha gives bhik and therefore
blavat; like a baby; tma vtta; tma vtta, jni consumes everything. Avyaktha liga. So
ligam means the indicators of a particular srama. Every srama has got a particular
indicator. What type of dress a brahmacri should wear; not now; olden days; now
everything is similar. what a brahmacri should wear, danda, and from the danda you know
he is a brahmacri and the thread will be only three stands. And even the type of danda will
show whether he is a Brahmin brahmacri or a katriya brahmacri or vaiya brahmacri,
because for all of them sacred thread is there, for all of them, danda is there; and all of them
study the vdas also. Nobody studies now only. Earlier, Brhmas, katriys, vaiys, all of
them had sacred thread; all of have got a dana, not only a sanysi, even Brahmacri has a
dana, and the type of plant used for dana will determine, that will show he is a Brhmaa,
katriya or vaiy.
And he is supposed to have a tuft. and called ligam. Similarly a grhastha has thread with six
threads; or nine; and he wears also the dhoti in a different fashion. I am talking about the
original vdic society and looking at him we know whether he is married or unmarried.
Similarly for ladies, by look, we can know whether that person is married or unmarried. So
now you cannot determine anything. So the dress code was kept so that I know how to
relate. Why should traffic police should wear the white dress; a particular dress; I know how
to treat him; an non-traffic police, another dress. There is nothing wrong in it. They think that
there is the old type of thing, but dress code is a wonderful system; in army the grade of a
soldier is indicated by his dress; so that one will know who should salute whom. Who is
senior who is junior. Therefore linga is there; for a sanysi, kaya if he wears; the society
knows he has to be given bhik; and if he is a young sanysi, they will not ask for his
jtaka. My daughter is there; he is not in for this. So that is called the linga. For a vidwat
sanysi, he has transcended all the ligs.
Up to the vividhia sanysa, liga is there for brahmacri, grhastha, vnaprastha and vividhia
sanysa dress code is there; for a vidvat sanysi; avadta is another name for him.
Transcended all rules. Therefore dress code kydi, kamandalu, rudraka mla, pduka,
rules are there. paja linga, five indicators for a sanysi. All that jna, they allgo. go means
1927
what; not that he should not, he can continue but he need not; he can wear ky vastram
or need not. Such a jni is called avyaktha linga. This is the height of vdic society, the vdic
mrga, the highest is absolute freedom.
Hari Om.
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159. Verses 539 to 543
The teacher continues with his final parting advice to the student. The advice being that You
are not bound by any vidhi or nidha; because you have attained the benefit of all the vidhi,
niedha.
And not only that, even without being bound by vidhi niedha, the very knowledge will keep
you only in the path of dharma; you will be incapable of violating dharma. And if at all one
thing you should be doing is being in touch with the teaching. Nidhidhysanam is a lifelong
process. And as I said, it need not necessarily be a sitting nidhidhysanam but being in touch
with stra in one form or the other. And a person has reached this state is atyrami, he is
not even bound by the sanysa srama rule, and as I said in the last class, and when a person
becomes a sanysi, before becoming a jni, when a person is an ajni sanysi, he has to
follow the rules of sanysa srama, because as long as ajna is there, the possibility of
spiritual fall is high.
And therefore a vividia sanysi should follow the sanysa srama dharma, which is indicated
by the carrying a danam and once a person becomes a vidwat sanysi; that he is a jni
sanysi; thereafter the stra gives him an option; that he can keep the danda; and maintain
the sanysa srama dharma if he wants; or he can drop the danda; and give up the sanysa
srama dharma also. There is no rule that he should keep; there is no rule that he should not
keep also.
And such a sanysi, who has given up even the external indicators of sanysa srama, is
called avyaktha linga; and the main ligs or the indicators of the sanysa srama is
ky vastram, kamandalu, rudraka mla, dana, pduka, etc. are sanysa ligni. And
here the teacher says: you need even bother to have them, if you have wonderful, if you do
not have also, it is Okay. Such a sanysi is called avadhta sanysi; atyrami sanysi. But the
general rule is such sanysis move about in the forest; not in the society. Because once he
comes to the Society, then it is better that he follows the rules for the sake of maintaining
the order in the society; and also to serve as a model in the society.
Imagine he is moving in a car. And then he says I am atyrami sanysi; traffic signal I would
not follow if he says; what will happen. Therefore, if you are moving in the forest, there is no
1929
traffic also; there is no signal also; one need not bother. But even if one is avadhuta sanysi,
once he chooses to remain in the society, stra says:
lka sangrahavaapi sampasyan karthum arhasi.

na buddhi bedam janayet; ajna karma sanghinaam.
One should not confuse the mind of the society. Therefore this avyaktha linga sanysi is one
who lives in the forest; that we should remember in mind. So avyakta lig and
ananuaktabhya.
I explained this verse, except the last word ananuaktabhya; and since this sanysi is not
bound by any rule, there is nothing wrong in possessing things also. We should remember,
an avadta sanysa need not possess anything, but remember there is no rule that he should
not possess. Somebody gives some valuable silken clothes and golden things. Then he can
choose to wear them also; there is nothing wrong in having or not having.
So you should not see only one side. He has got a palatial srama given by someone and an
air-conditioned room given by a devotee; there is nothing wrong in using them also. We can
never say why he is going after luxury. Therefore his presence is also OK; absence is also
Okay. Then what is the difference between luxurious confused ajni and this luxurious so-
called jni.
akarcrya says the difference is ananuaktabhya; he is not attached to any one of

them; he may use them when they are available and he will not grumble if they are not
available. So therefore internally, he is detached from them; he does not need any one of
them. So possessing is not a problem; using is not a problem; but in needing them, is a
problem.
And how do I know whether I need them and possess; or with detachment I possess them,
how do I know; when they are not available, watch the mind. That is why we have got a
sdana called tapas. In the tapas sdana, whatever we regularly use, we do not use for
somedays and watch our mind. And if our mind does not waver at all in the absence of all of
them, it means we are master. But one day coffee is not available or one day fan is not
available, they make a big fuss out of it; it means that I am not using them; but I, am
addicted to them.
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And therefore internally this avadhta is detached. That is indicated by the word, ananuakta;
detached; bhya means external possessions. anuaktabhya means attached to external
possessions. ananuaktabhya means not attached to external possessions.
Continuing

|

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digambar vpi ca smbar v
tvagambar vpi cidambarastha |
unmattavadvpi ca blavadv
picavadvpi caratyavanym ||540||
So he is not attached to even the type of dress that he wears. So digambar vpi. He may
move about without any dress also. That is the 10 quarters alone are his dress; which means
he is totally avadhta, without dress. Or he may choose to be smbar, he may choose to
wear dress also; it may be even luxurious dress; not because he went after them; but
somebody gave them and he chooses to use that also. sa ambara; with dress; or
tvagambara; tvag means skin; so wearing dear skin, or any type of skin. Just as Lord Shiva
was doing; so gaja charmmbara is one of the names of the Lord Shiva, he killed Gajsura
and the skin of the elephant was used by Lord Shiva as his dress; so he is called gaja
charmmbara. Therefore he may choose to wear the skin of any animal; not by killing them;
but a dead animal available, given by someone; he does not care; he is not bothered about
how the dress looks upon his body or he looks with that dress. Standing in front of the
mirror, seeing the front back, and side etc. Dpavali comes. Therefore all those things he does
not care at all, because
his mind is preoccupied in something higher.
And because of that higher preoccupation, these things are insignificant, irrelevant things for
them. and where is his mind dwelling; cidambarastha. Cidambara means what
parambrahma. Cidambara means space like consciousness; cit means caitanya; ambara
means space; so Cidambara means consciousness which is all pervading like space.
Sarvagata caitanya; cidka.
In that Cidambara, the cid brahma caitanya, sthaha, he ever dwells. So Cidambara can
refer to Lord Natarja in Cidambaram also; both are OK. Here we take this meaning because
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Lord as Natajara is still a sagua vara. This person has transcended the sagua also;
therefore here it can be taken as nirguam brahma.
In fact, ka is the sagua vara which is the closest to nirguam brahma. Compared to all
the five elements the nearest sagua vara to nirguam brahma and therefore cidambara is
glorious because it trains our mind to conceive of the formless God. All the time we are used
to formed God; Natarja the ka linga trains us to conceive of the formless ka as vara
ha. So therefore cidambarastha means Brahma niaha. This is very similar to Bhaja
Gvinda verse Ygarat va bhgarat va; sagarat va sagavihna; yasya Brahmai
rmat cittam. That is here put as cidambarastha.
And with this in mind, he moves about. How does he move out; various examples are given.
Unmattavat; like a mad person he moves about.
Why should jni be compared to a mad man of all the people. Can he not take a better
example, why he compares to a mad man be taken. Mad person is one who is happy without
any external reasons; he often smiles with himself; he is happy without requiring any external
cause. That is why if you smile without anybody around, what will everyone think; that you
are a little loose.
So causeless happiness is the indication of madness; causeless happiness is the indication of

the highest wisdom because a jni requires only himself to be happy. tma krda; tma
rathi; tma mithuna; tma nanda; without requiring a compionship; without requiring
a television or walkman; why is it named walkman, I do not know. I think even when you
walk, since nobody is around and since no television or no radio, I feel bored. And therefore
I require some music or the other; because as Svmiji often says: I cannot face myself. And
jni is one who can face himself because nanda svarpa aha. And therefore
unmattavat. In Bhaja Gvinda also akarcrya says: rmate blnmattavadva.
The second example is blavath. So jni is like a bla, which jni enjoys a mind, which is
innocent, which does not know manipulation, which does not know double dealing; with
does not have rga dva, which is happy with any simple toy. That simple innocent rga
dva rahita mind, a bla enjoys. A jni's mind is also similar to that. Then the third example
is piacavat. Piaca means a ghost. A ghost appears anywhere suddenly, and disappears from
that place also suddenly, because it has got that capacity to appear and disappear. And
similarly this jni also, paramahasa parivrjacrya; he does not have one place to stay
1932
permanently, he goes to any place at any place. And that too not with a big agenda. He does
not have any agenda or programme; and therefore yatacara; wherever he feels like
going, he goes; and however long he wants to stay, he stays and whenever he wants to quit,
he quits. Because there is no calculative or calculated activity in his mind. Therefore
piacavat. Like a ghost. All these examples should be taken only in the positive aspect.
Negative things you should not take. Unmattavat; he is also mad; ghost, you should not take.
You have to take the positive aspect of the example. In this manner, avanym carati, the jni
moves about on the world.
But remember, whoever moves like that is a jni you should not say. Lawyer wears a black
coat; good; but whoever wears a black coat is a lawyer you cannot say. Similarly suppose
there is a person without any discipline at all, and who moves all over; and he does not
become a jni; a jni may do anything; those external activities do not make a jni. That
is why Arjuna asked the question: how can we detect a jni.
So here it is said that jni does not have an agenda, a programme, an itinerary. Then from
that can you say whoever has got an itinerary, is an ajni? Can you say that: No. That also is
not possible. Therefore external conditions do not make a jni.
Then what makes a jni. There is only one thing that makes a jni, and that is jna. And
whether I have jna or not; nobody in the world can know. I would only whether I am one
or not. So these are only certain clues; not conclusive proofs, you should remember.
|
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kmnn kmarp sacaratykacr muni |
svtmanaiva sad tua svaya sarvtman sthita ||541||
There is some correction in some books. First line kmnn, that ni should be long; kmnn
and that is a separate word, and kmarupi is another separate word; not nikmarpi. but
kmarpi. So this is a line borrowed from Taittariya upaiad. kmnn kmarp
anusacaran; Y tat smagyan sth. Taittariya upaiad, Brihuvalli, this word occurs.
kmnn means eating whatever food is available through bhik. Kmata annam asthi iti
kmnn; yadruccha lbha santua; living on bhik; and taking whatever comes through
bhik and also he is not bound by any bhik rules also. Again vividia sanysa, vidwat
sanysa, we should see the difference here. As a vividia sanysi, hra niyams are very
1933
important; after jna, even hra niyams do not bind them. He can chose to follow and
he may not follow also. He is not bound.
And similarly kmarupi. So physically also, he has any form of appearance, there also there is
no rule. As I said kya vastram is not compulsory for him. He may be in white dress; he
may be in kya vastram or he may be in no vastram. we have seen digambara;
svetmbara; in Jain two types; svetmbara and digambara; tvagambara, etc.
And similarly what should be done with the hair; there is a rule; in Vividia sanysa there are
rules; either he should not shave at all; completely let loose; and he should not even tend the
hair with shampoo, oil etc. Nothing doing. it may become even jaa; totally he should
neglect. Or he can shave totally; totally hair mustached face everything. This partial shaving
stra does not allow. Either total shaving or totally not shaving.
And if a person chooses to shave also, what should be the frequency. All these are said in the
stra. And the frequency is that ritu avaram; ritu means what one in two months; that alone
is allowed. All these when. In vividia sanysa; all these rules are there. Therefore even for his
appearance in regard to dress hair, etc. rules are there in vividia sanysa; but for the vidvat
sanysi, even that rule is not there. Kmarpa means appearance, he can appear as he likes.
So kmnni san, kmarpi san, carathi. sacaraty should be split as san carati. In this
fashion, in this manner, he moves about.
And according to the original stra rule, a sanysi move only alone; kacrt. Group is not
allowed; not even two people allowed. Single. Because if two people constantly travel
together, attachment will come.
If the other person is not there, you will think that it would have been better, if he were
there, etc. etc. So therefore even that can form an attachment and therefore he is asked to
move alone only. because ultimately we are born alone; and as we grow old, our life also will
become alone; that is what people often feel lonely; and many people do not understand our
feeling and our own children do not understand our feeling and one of the spouses die also;
making the other spouse still lonely; and once that stage comes, a person can feel every
second as a yug. If the mind is used to the intimate companionship, that addiction can be
so bad, that when one of the spouse dies, the other person feels that life is a hell; how to
avoid all these.
1934
You practice loneliness even when people are there, so that Yamadharma rja removes them,
you do not feel the difference. So paramahasa parivrjcrya dharma is learning to be
alone.
Chinmaynanda svmi nicely says: Alone to the alone; all alone is life, because your intimate
feeling and pain, nobody in the world can know; and with regard to that, we are bound to be
lonely only.
And that is why in the Bhagavad Gt also Krishna advises among various sdans, one of the
sdhan is being alone for sometime. Not reading magazines, or walkman or television;
without doing anything; just remembering the teaching alone. How you fair, if it becomes a
nightmarish experience then it is better to handle them. So loneliness should become a state
of joy. In Tamil they say, ; ; (tannithiru, pasitthiru, and
vizhithiru). So , learn to be alone. At least for some thing. , be alert.
Watch your mind and feeling when you are alone and ; do not overload your
stomach. When you overload your stomach, when you are alone, you doze off. So therefore
all these three they highlight and that is here hinted, kacara, move about alone.
Muni, Muni means this vidvat sanysi, or as a vidvat sanysi, may you move about.
Companion, when I do not have anyone to share, how can I face that loneliness.
Sankarcrya says; tmana va sad tua; learn to be happy with yourselves. Do not seek
compionship all the time; learn to be alone. So svtmana va; sad tua; all the time
happy; svaya, by himself; sarvtmna sthita; remaining under any conditions or
circumstances; healthy or sick, in the society or outside the society, under all circumstances.
Continuing

|

||||
kvacinmh vidvn kvacidapi mahrjavibhava
kvacidbhrnta saumya kvacidajagarcrakalita |
kvacitptrbhta kvacidavamata kvpyavidita
caratyva prja satataparamnandasukhita ||542||
He does not care for external conditions is indicated here and he is not bound by any rules is
also indicated. Vidvn, so this vidvat sanysi, not that a jni has to be necessarily a sanysi
1935
remember, but here these verses assume the jni as a sanysi and therefore I am using the
word vidvat sanysi; but there is no rule that a jni should be an external sanysi.
But akarcrya here takes the sanysi jni. So this vidvat sanysi, kvacid ma, in some
places, he moves about as an ignorant person; jaavath carati; his wisdom he does not
exhibit his wisdom; and he does not exhibit his glory; and often is surrounded by the people,
who do not know his glory also; and therefore he does not want to declare to them; that I
am not an ordinary person; in other places they all run after me, they invite me, glorify me,
they do pda pja, my glories you do not know; therefore better you understand and do
pda pja to me. He does not do that. Therefore he moves about as one of the ordinary
ignorant members of the society. Therefore ma means as an ordinary ignorant ajni he
moves about. He does not have a pressure to tell that I am a different person. And in fact he
enjoys to move with the samsris. Whereas kvacidapi in some places, they have understood
he is a rarest mahtma and the very association with him will give mka, satsagatv, even
one minute association is a great blessing; some people have understood and therefore they
welcome, with ketti mlam, prna kumbam, elephant and big pda pja, etc. garland and all
those things. Mahrja vibhava.
In Sringeri in Navaraathri time, the Sankarcrya is seen as the Rja himself; as the kingly
dresses are given. huge kiram is given; huge simhsanam is made and he is treated as a
rja. So kvacidapi mahrja vibhava; with all the paraphernalia of an emperor and also
eating also from gold plate; not even golden; silver plate; all big big items. So he is not
carried away by that. Next day he might have to use hand only; karatala bhik; tar tala
vsana, next day on the street; he does not care; he is not elated by all these pj also;
kvacidbhrnta; in some places, he moves about seeking bhik; so bhrnta; the

commentators give different meaning. I chose to give this particular meaning; the word
branthaha popular meaning is madcap. Malayalam (bhrntan); Tamil
(payithiyam). So that meaning I am not taking; Bram means to roam about; bramanam, so
bhrnta means, he moves out to places for bhik. So going to; rules are there; five houses
he can ask; and all the five houses they deny, no, nothing, go, if they say, then he can ask 2
more; 7 houses, suppose in all the 7 houses, no bhik we will give; then what is he supposed
to do.
Anyway, he does not have any special kdai, etc. because he is beyond all the vrathams,
etc. which are compulsory for a grhastha; but vidwat sanysi does not have kdai, dvadai,
1936
pradoam, ivarthri, upavsam, etc.; those rules are not there; whenever bhik does not
come; he considers it as Bhagavn decided kdai. And therefore, he goes from house to
house for bhika.
And this lifestyle is called madhukara vrtti; madhukara vrtti; madhukara means honey bee
and madhukara Vrtti means honey bee lifestyle. What does honeybee do; it collects honey;
not from one flower; a little from each flower. Not total; all the honey is not removed; only
little is removed, from one one flower; similarly, he does not get the whole bhik from one
house; little by little from each houses; he may note that in this house food is good; so in this
house the food is not good; etc. that idea may come; so take a little and not only that,
according to stra rule, he should not have several vessels; sweet in this vessel, kram in
this, paayaam in this, uruki in this, etc. No. all of them dumped in one kamandalu; sweet,
sour, hot, which they do during the Telugu New Year. Everything mixed. The idea is tongue
should not be what you call nourished too much. It should not favoured too much. Or if it is
karatala bhik; there is no question of several vessels; everything in the hand only. And
therefore this is madhukara vrtti; collecting bhik from several houses.
Or there is another type of lifestyle called ajagara vrttihi; ajagara means a python;
malampmpu; malampmpu; or mala papu; a python; python will not go from place to
place seeking bhik. What does it do; it keeps the mouth open and the rat or something
when it moves it; it thinks that it is a very nice hole where it is safe, it goes inside and the
mouth closes. In the same way, here also, this jni does not move from house to house; he
remains in one place; if any devotee comes and offers bhik, he takes. If someone brings
and gives; or no bhika. Let Bhagavn decide how long I should live. In fact more difficult
vrtti. You should not think that he is always sitting with an open mouth. That is not the
meaning. That example is not to keep the mouth all the time open. The idea is not to
moving from one place to another. Whenever a devotee brings bhika, he eats. And those
things worked in those days because, the society always looked for mahtma. Because
satsaga is a compulsory duty for a grhastha. Though he should seek mahtma and spend
some time.
Why satsaga is compulsory for a grhastha. Because only when he follows satsagaha, he
will come to know that he can be happy without people around. He can be happy without
many possessions. The possibility of happiness without possessions, he must be convinced.
Otherwise our children and all, they cannot imagine a life without TV, because right from
birth, they have seen TV. For us, it may be possible because TV came into our lives very late. I
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do not know. Grown up at least first half of life, without TV. Only came later. And therefore
he may think of without it. But our children can never imagine. Similarly, living in the house
with wife and children, we cannot imagine a life without these people around. It is possible
to live and live happily, perhaps more happily; that is secret; more happily without all these
how to know. How to see some people who do not have relations; who do not have bank
balances, whose future is not very sure at all; whether tomorrow's bhik will come or not,
not sure. The confidence that one can live like that will come when? it should not be in more
books, I should see at least some models. Therefore, since society seeks mahtma, if one
mahtma chooses to be under a tree, the society will seek him, the society will feed him; the
society will have satsaga with him; and therefore it worked.
Nowadays if a mahtma sits, he should go only up; because where is the time for the society
to seek mahtma. 200 channels in TV and 24 hours and I understand Chitthi is over;
something would have come. I should get used to that, till someone informs me about that.
Anyway, for some more days I will go to chitthi. So therefore ajagara vrtti and madukara
vrtti. bhrnta indicates madukara vrtti; ajagaracra kalita refers to ajagara vrtti. cara
means vrtti; Vrtti means livelihood; and that means food; ajagara crya means python
livelihood; kalita means resorting to. Python is called ajagara because it can swallow a
goat itself. Lock stock and barrel; with its bones, nails, etc. It seems that a python can digest
bone, nail, everything it can digest. Bhagavn has given such a powerful digestive system for
that. So ajam kirati iti ajagara.
Then kvacitptrbhta; in some places, he is honoured very much; he is treated well; he is

respected; ptrbhta; he become ptram of pja; pja ptrbhta; pja viaya bhgya;
pjya bhavati. Because all the people around have value for mka. whereas every place
sanysa is not valued. There are many people who are allergic to sanysis. Especially
materialistic people cannot see a sanysi; and therefore kvacidavamata; in other places, he
is not respected at all; they do not even look at him; or they may even positively insult or
criticise. Saying that such sanysis are burden. They are symbol of laziness. because a person
should be productive in the society; production means he must work hard. If that is the
materialistic society will only look at him that way; so kvacidavamata.
That means disrespect of kvpyavidita; whereas in some other places, he is neither

respected nor disrespected; but he is totally ignored. Even his presence is not recognised at
all. So aviditameans he is treated with udsnabhava; neither disrespect or respected but
completely ignored; unknown he is. vam praja satatam carati. In this manner, a wise man
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moves about in the world. But whatever happens, the society may sympathise with him, poor
chap he does not have this and that; society may sympathise with him, but as far as he is
concerned, he does not want to fend himself; he does not want to defend his tma jna;
he does not want to defend his sanysa srama, he does not want to prove that he has taken
to the right course of action; if anybody says that this is a wrong decision to take, he does
not want to prove.
If you are happy with what you are doing, go ahead. If you think materialistic lifestyle is the
best, he will not criticise; go; because he is very sure; that everybody will have to come to
vdnta one time or the other. A few knocks from the Lord; a few knocks from prrabdha; or
a possible death of a nearest or dearest one. One or two hit is enough. What is life;
philosophy they will start. Why I am born; for what purpose I should live; why Bhagavn
created sri. Suddenly they will start seeing smiyrs. Everybody one day or the other will
have to come, is very very sure; therefore satata parama nanda sukhita; he is happy within
himself, all the time.
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nirdhan:'pi sad tu:'pyaahy mahbala |
nityatrpt:'pyabhujn:'pyaama amadarana ||543||
So simple verse, you can understand. Nirdhana api; he is the poorest person in the world;
because he does not possess anything. But what is the surprising fact; his seems to violate
the law which the world considers an universally true law. According to the world, happiness
is directly proportional to possessions. This is the universal equation. Most of the people
believe that even now. Most of the people are running after money, only because that this
law they assume; whereas this law is violated in this unique case and what is that; nirdhana;
this person is the poorest one and therefore according to the law, he must be the unhappiest
one.
But here he find, that sad tua. So it gives a big jolt to the thinking person. In tarka stra
it is called vyabhicra for the vypthi. So violation of the universally taken for granted rule.
So that is violated only when we see such people. Asahya; he does not have manpower
around; to claim as his own friends and relatives; they are supposed to be the moral support;
they are supposed to be the inner strength; they are supposed to give security for a person.
Whenever a problem comes; I want to feel some more support. And when there are more
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people, we think that he has got the support. This is another law. The more the friends and
relatives, the more secure I think I will get; I will feel.
And that universal law is also violated; this jni does not have any relation. No wife, no
husband, no children, no brothers, no sisters, no friends, no companions; therefore he must
feel the most, the highest, what you call, security must be that the inner security he should
feel must be zero. But what is his condition; mah bala; he seems to be most secure person;
because there is no anxiety in him. No concern about who will look after me tomorrow. No
concern; abhnjna api nitya trpta; I will complete this verse and stop. I am aware it is 8 o
clock. I started 3 mts late; I will complete in 3 mts. abhnjna api nitya trpta; he does not
have any conventional sense pleasures. Deepavali special dress; no; everytime kvi; no special
dress; no special enjoyment; no luxurious things; and therefore his life must be boring life;
according to the people.
Therefore abhnjna api, even though he does not enjoy sense pleasures, abhnjna
means bhga rahita; indriya bhga rahitha api, nitya trpta; he does not miss a movie, he
does not miss a TV; he does not miss all these so called sense pleasures.
And sama darana api. He sees everyone as alike. Sarvathra sama darana Because
everybody is Brahma. sarvathra brahma darana. But in his case, he is a extra ordinary
person; aama. So he is an unequalled person; he is an unequalled person; even though he
sees everyone as equal. Just a poetic way of glorifying a jni.
Hari Om.
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160. Verses 544 to 546
The teacher continues with his final parting asrvdham to the student which started from
verse 520 and it will continue up to 575 and here the teacher is pointing out student's aim is
only jna nia; whatever lifestyle he takes to, it does not matter. Any srama is Ok; any type
of lifestyle, one of withdrawal or one of activity, both are Okay and the lifestyle of a jni is
primarily determined by his prrabdha only because he does not have personal likes and
dislikes and therefore only prrabdha determines. Or the set up determines his activities and
according to your prrabdha, you can take to any form of life, but never get out of the
teaching. And thus continue as a sthitha praja or a jna nia. This is the advice of the
teacher.
And here the teacher talks about one such person; nirdhana api sad tua. Even though
such a person does not have any possession at all. Dana represents all forms of wealth. Not
only the wealth in the form of things but even in the form of people relationship etc. Even if
all these are not there; sad tua. This jni is comfortable, secure and happy, because
tmanva tmana tua. And he has got the greatest wealth in the world which can
purchase the infinite and that wealth is jna dnam, vidy dnam, sarva danal pradhnam
and a dnam which can be freely distributed to everyone and the more he distributes the
vidy only wells-up and increases; it never decreases. That is why in Taittariya, jna is
presented as a form of wealth;
dravinagum savarchasam. sumedh amrukita; iti trishanko vda anuvachanam.
Jna is dravinam. An inner wealth. So therefore even though he does not have outer
wealth, he is rich in his mind because of the inner wealth and therefore sad tua.
And apyasahy mahbala. Even though he does not have any external support; physical or
moral support is not there; for worldly people such a sanysi appears nirraya. All the
conventional support systems which a grhastha values and works for and maintains, all those
support systems, this sanysi does not have. Sura mandira taru moola nivsa, sayya
bhtlam ajinam vsa.
So even though he does not have any such support, he appears to be more secure than all
other people. Mah bala. So he has got strength which is created again out of knowledge.
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That is the glory of knowledge. Knowledge can give happiness. Knowledge can give
contentment; knowledge can give strength also. In fact, knowledge alone is the real strength.
So mah bala; tmana vindat vryam; vidyya vindat amrtham. Kenpiad says: tmana
vryam vindat; the real strength is tma jna.
Similarly apyabhujn:'p nityatrpta that 'api' you have to put in proper order; nithya trpta
api, you should not read. abhujna api nitya trpta; he does not take to the conventional
sense pleasures, which the whole world is after. And the world considers life is meaning less
if those sense pleasures are not there; if those bhgs are not there. In fact, the whole world
is after artha and kma only; and this sanysi, this jni does not seem to have all these
conventional pleasures, no TV, no movie, no this, no that; all these are absent; abhujna
means viaya bhga rahitha.
So viaya bhga, sense pleasures, he has given up. So the world consider that his life is
pithless, meaningless, boring, but you find that person nithya trpta; he does not miss all of
them at all. So he is ever contended. abhujna api, viaya bhga rahita api, nitya trpta.
From where does this trpti come. Again jna. The very same jna gives contentment
also; and the last portion; aama amadarana. samadarana api aama; that also is to
the changed. amadaranaha api aama; it is a poetic expression only. He sees samatvam
everywhere; because he is sarvatra tma dr. He is not carried away by antma. It is like
when you see the different nma rpas of bangle, chain and ring, you have got viaa
daranam, because nmas are different, rpas are different, functions are different. Bangle
name is different is chain name. Similarly nma rpa dri, there is no viamatvam,
viamatvam means what; varieties or differences. But if I go behind the nma rpa, and if I
have svara dri, then it is called sarvathra samadaranam. Similarly, if I look at your antma
I see only viamatvam everywhere, but if I am aware of the fact, that you are essentially tma,
then:
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And the Gt vkyam is in his mind when he writes this. That samadarina he sees.
samadaranatvam; equality everywhere. At the same time, he is aama. He is an unequalled
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person. He is a person without parallel; He is matchless person. So it is a poetic expression.

He sees samatvam; but he is not equal to all people. He is superior to all people.
Continuing
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api kurvannakurvacbhkt phalabhgyapi |
arryapyaarrya paricchinn:'pi sarvaga ||544||
Every person whether jni or ajni has got two personality which we have seen before; one
is tma aa; and the other is ahakra aa. Everybody is a mixture of these two; tma
aa and ahakra aa. tma aa means what; the pure consciousness which pervades
everywhere and which pervades his body, mind, complex also. That consciousness is called
tmka. That is what is ahakra. The body-mind-complex, which enjoys borrowed
consciousness, which is otherwise called pratibimba caitanya, or cidaabhsa, that mixture
of body and borrowed consciousness is called ahakra. The enlivened body-mind-
complex is called ahakra. I have talked about OC, RM and RC. I hope you remember. OC is
original consciousness, RM is the reflecting medium; and RC is equal to reflected
consciousness. What is the reflecting medium; the body-mind complex is RM; and the
reflection is called RC; RM plus RC is equal to ahakra, the ego. And OC, the original
consciousness, is tma. And everybody is a mixture of both of them.
And this tma and ahakra have got diagonally opposite nature. tma is all-pervading and
ahakra is limited. tma is changeless; ahakra is subject to change. tma is aakart;
abktha; ahakra is akart, bktha. tma is ever asasri; ahaakra is ever samsri. And
tma does not have karma phalam, ahakra has got sacita, gami and prrabdha.
Suppose we ask a question, whether jni is a akart or abktha, is the question. Whether
jni is a akart or abkth if you ask, the answer will be what; whether you mean the
ahakra amsa or tma amsa. From ahakra angle, jni also is active all the time, because
ahakra cannot keep quiet; it has to be active. And therefore jni continues to do the
activity.
But the difference is even though ahakra continues the activity, jni has owned up tma
as his real nature; and he looks upon ahakra as an incidental dress only. Surevaracrya
says: ahakra is a temporary coat that you put on. ahakra kanchuka. In jgrat avastha,
we put on ahakra and work; in svapna avastha, we put on the ahakra and work, in
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suupti avastha, ahakra is set aside, akart abktha is absent. Jni knows I am the tma;
and therefore he allows the ahakra to function; but all the time remembers. In and
through the activities of ahakra, I am actionless. Again you have to remember the Gt;
naiva kicitkarmti yukt manyta tattvavit,
payarvansprajighrannanangacchansvapavasan (5- 8); all jobs are going on; but he
knows that I am aakart. That idea is brought in; krvan api akrvanna. The ahakra amsa
of a jni is active; what type of activity; lka sangraha karma karti. If akarcrya
wrote a commentary or if akarcrya wrote Vivkacmai, ahakra wrote or tma
wrote? tma cannot do anything. So he allows the ahakra to do the karma; but he
remembers aha aakart asmi. So krvan api akrvanna. So doing, he does not do.
Similarly phala bhgi api. So when action is done, the karma phalam is bound to come,
because every karma according to the law will produce the result; society either admires.
Even now we admire akarcrya, we do pja etc. all those glory is what: phala bhga.
And not only he enjoys the glory for his activity; every jni has got prrabhda bgha. For
the karms that he has done before attaining jna; ajn khl prva anantha janmasu
yad yad karma krtam; all of them come in the form of prrabdha, which give sukham
dukha disease etc. So he continues to enjoy phalabhgi. phalabhgi means abktha. So
kurvan means what akart; kurvan na akrvanna means akart api aakart bhavathi.
phalabhgi means abktha api abktha bhavathi.
And how is it possible. Ahakra dra he will continue the bhga. That even a jni
cannot escape.
Avaya anubhktvyam kritam karma ubhubha

na bhktam kiyat karma, kalpa kti atairapi.
One can never escape from prrabdha. But what happens for a jni. Even while suffering or
enjoying prrabdha, he says I do not suffer. It is the ahakra, I am the tma. OK.
By changing the nomenclature, what difference it makes. Previously I said I suffered. Now he
says ahakra suffers; but headache is headache. By changing the language, will there be a
reduction in pain; that is the question?
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By changing the name, till yesterday I said I have headache. Now after today's class I say,
ahakra has headache. Svmiji, will there be any reduction in the headache. headache is
the same. Then why study vdnta. I thought headache would be reduced.
Remember, when we suffer headache, it is not that we are suffering headache, we have got a
particular type of reaction to the headache, which is the unhealthy psychological response.
So headache is one thing; and our attitude to headache; our psychological response to
headache is another. And what is the psychological response. All the time gloomy, morose;
all the time sad, not only I am sad, I give headache others also; by repeatedly giving
headache to others who do not have headache; you repeatedly go on and on telling that and
distribute headache to others also.
So this negative reaction to headache is called sasra. In fact real sasra is not headache,
it is only biological; but the sasra is your response to the headache which is psychological
and when the psychological negative attitude goes, it appears as though the headache has
come down. That attitudinal change will certainly make a difference; one has to see that for
oneself. And that is what is going to happen; not anything else.
So therefore phalabhgi means prrabdha phala abktha api; abktha bhavathi; and that
alone I called as abhibhava. If you remember, when the Sun, the stars continue to exist, but
they are overshadowed; Similarly when you bring out a change in your attitude, born of this
knowledge, that arrival of new vdantik attitude is like the sun rise.
And when the vdnta bhvana sun rises, the physical suffering, family, economic suffering;
all of them will exist; but they will be like stars; that means they are as good as non-existent.
They are overshadowed.
Similarly, arri api ya aarri. This jni continues to be arri, means what; endowed with
a body. And why the body continues, because prrabdha is not exhausted. And because of
that alone he is a jvan muktha. Suppose the prrabdha goes away, the moment you get
jna, what will happen. You have all come to the class, and whatever has been taught has
also been understood, suppose you understand what I say and you get knowledge, what
happens. pada pada pada, one one one prrabdha will get exhausted instantaneously and
you will drop the body in the class! I will get a big case!! First of all I would not be there; that
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is a different thing. So therefore PRRABDHA IS NOT DESTROYED BY JNA AND IT IS A

BLESSING.
And therefore a jni can survive for sometime, with the body. A jvan muktha is possible.
Such jvan mukths alone can serve as real gurus. And therefore jni continues and
therefore body continues but even though the body continues, because of prrabdha, jni
does not have abhmna in the body. He has got only a functional abhmna; which is
required for the conduct of the life's duties. But he is not obsessed with the body; he does
not spend long time worrying about the body; or the sickness of the body; or the old age, or
how long I will survive; or who will take care of it in my old age, that is called obsession;
obsession is born out of tvra abhmna.
For doing the duties you do not require obsession. Like for brushing your teeth, you do not
require strong dhbhmna; it is not that you are going to put your toothbrush in your ears;
even if you are thinking about something strongly; it will go into your mouth only. Therefore
we require only a mild dhbhmna for working; strong dhbhmna causes sasra. Jni
does not have tvra abhmna in the form of obsession. Megalomania they say; that is not
there.
So therefore he is as good as bodyless. He is not literally bodyless, but he is as good as

aarra. Even though endowed with a body, he is as good as bodyless.
Then paricchinn:'pi sarvaga. If I have got a strong dhbhmna, then the sense of
limitation will also be strong. Because limitation is the property of the body. Limitation is the
property of the body; both spacial limitation as well as timewise limitation, which includes
mortality.
Therefore stronger the dha abhmna, stronger the obsession with mortality. Fear of death.
Stronger the limitation, one will feel. In the case of jni, even though bodily he is limited,
since he does not have dha abhmna, he does not feel the limitations of the body. He
does not claim the limitations of the body.
So dharmi adhysa api nsti; arra dharma adhysa api nsti. Therefore paricchinnaha api;
though bodily limited, sarvaga; he is the all-pervading tma.
Continuing
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|
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aarra sad santamima brahmavida kvacit |
priypriy na spratastathaiva ca ubhubh ||545||
So here akarcrya hints at a technical discussion based on a Chandgya upaiad

mantra. He beautifully discusses in Brahma Stra. I will just briefly mention that. The
Upaiad points out that the arra sabanda is the cause of sasra.
And therefore the cause of mka is arra sabanda tyga. So association with the body is
sasra; disassociation from the body is mka. And technically, this is presented as
aarrat mka. So this occurs in Chndgya Upaiad.
Aarra v vasantham na priypriy sprta; nahavai arrasya sata priypriyaiyh

pathirasthi.
Chndgya upaiad 8th chapter it comes.
So what does it say. Association with the body is the cause of sasra; dissociation from the
body is cause of mka.
Now akarcrya quotes this and mentions this in his Brahma Stra Byam and then he
himself raises a question. If association with the body is cause of sasra, how can there be
jvan mukthi. Because a jvan muktha continues to have the body. He gets rid of the body
only at the time of vidha mukthi. And therefore the objection he points out the jvan mukthi
is never possible; because those philosophers do not accept jvan mukthi; they say, as long as
bodily connection is there; sasra will be there; therefore only when a person dies and
drops the body, after that only mka. Viidvaitam does not accept jvan mukthi; dvaita
philosophy does not accept jvan mukthi; all these people say that you have to get out of the
body and then only mka. And they also quote the Chndgya mantra. As long as
association with the body is there; so long sasra will be there. How to solve this problem.
akarcrya gives the answer. There is no question of disassociation from the body. Such a
question does not exist, because tma can never have association with the body.
Fundamentals of vdantik teaching you should not forget. tma can never have association
with anything; let alone a body. Merely describe that tma asaga. tma is relationless.
Connectionless; just as the space is all-pervading; but the space cannot get connected to,
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associated with anything and therefore tma does not have arra sabanda at any time;
tma cannot have arra sabanda at any time. Tasmaat asgagtvth.
Then comes the next question; if tma does not have association with the body, can tma
have dissociation. When there is no association, where is the question of disassociation. Why
should a bachelor divorce his wife. Wife is not there; where is the question of separation.
Therefore yatra sabanda nsti, there is no question of disassociation also. Therefore tma
viay arra sabanda api; arra sabanda tyga api na bhavathi.
And therefore akarcrya points out that tma is nithya aarraha; tma is nitya arra
sabanda rahitha.
A big discussion, but I will tell you in brief. Then comes the next question. If tma does not
have arra sabanda at any time, then why should the upaiads define sasra as arra
sabanda. Because there is no question of arra sabanda at all.
Then how come Chndgya Upaiads define sasra as arra sabanda and mka as
arra sabanda tyga, If arra sabanda is not possible. akarcrya answers very very
important; these are all fundamental topics of vdnta; arra sabanda is never possible but
there is the possibility of the notion that I am associated with the body. An impossible
sabanda can be made because of ignorance one can conclude wrongly that there is arra
sabanda like what: a rope which can never be a snake at any time. Because of ignorance,
we can produce a snake, Similarly, an non-existent sabanda is created because of sheer
ignorance. Therefore arra sabanda is an intellectual problem; a notion, because of which I
say I have a body. And then I am born on such and such date;
And therefore, arra sabanda exists in what form; in the form of a brandhi vrtti arra
sabanda exists and this notional arra sabanda is called sasra. It is not factual arra
sabanda but notional arra sabanda is called arra sabanda.
Then what is mka. arra sabanda tyga and the arra sabanda tyaga is never going
to take place outside; because sabandam is not there; then what is the sabanda tyagya.
Dropping the notion that I am related to the body. Dropping this notion is called mka.
That is why mka is purely in the form of understanding.
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I never had relationship with body; I never have relationship with body; I will never have
relationship with body; just as the screen in the movie is never related to the characters who
are shadows on the screen. Just as space is nithya sabanda rahita; I am nitya sabanda
rahita.
Gaudapdcrya in Mnukya krika, he uses a word aspara yga . Untouchability yga.

And he says: every one of you is untouchable. Untouchable means what: not the other
untouchable. This is vdantik untouchable. Untouchable means what: you are not touched,
polluted, affected by anything in the creation, arra sparsa is not there; puya ppa sparsa is
not there; na puyam na ppam, na saukam na dukha, na mantr na thirtham, na vda,
na yaja; therefore what is mka. Knowing that I am ever sabanda rahita. Therefore when
I will become asariri. I never will become as aarra, because always aarra; but still I will
'become' within quote; I will become aarra; the moment I know that I was, I am always
aarra.
See the contradiction in that. I will become aarra when I know that I am always aarra.
This is the beautiful discussion and therefore jvan mukthi, vidha mukthi are all differences
from worldly angle; from jni's angle, he is nithya vidha muktha. The jni's angle he is
nithya vidha; that is why Janaka is called vidha. So when do I become vidha. Even
now I am dha sabanda rahita. And that is beautifully pointed out in one portion.
Sadaarra santam. Jni is ever bodyless.
That is why one Ri is called atri; atri means what: na vidyte tri; trin arri yasya saha,
atri; the one who does not have the three bodies at any time; that every jni is atri. And
when you become atrihi, you will get married to whom; an asya. Till you get jna, you
will have asya. Only when you become atri, you will be totally free from asya. What a
beautiful thing.
Anyway aarra sad santham ima; this jni, who is brahmavidam; who is brahmavid,
priypriy na sprata, is never affected by favourable and unfavourable situations; is never
touched by, affected by, favourable and unfavourable situations, because they can affect only
the body; and he is not identified with the body. They will affect the body alright, but jni is
not identified with the affected body. In the body prrabdha will have effect. Prrabdhya
amarpittam svavapu.
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And not only priya and apriya will not affect him, ubhubh, so magalam amagalam,
puyam ppam, etc. will not taint him. If somebody looks into his jtakam and says: Rhu
daa, ktu daa, ani daa, etc. coming, he is going say: daas are going to affect the body,
and the body will have to go through various daas, but I have nothing to do with them.
Continuing
|

||||
sthldisabandavat:'bhimnina
sukha ca dukha ca ubhubh ca |
vidhvastabandasya sadtman mun
kuta ubha v:'pyaubha phala v ||546||
So here akarcrya presents the Chndgya mantra; arra abhmna sasra kraam.
arra abhmna tyga mka kraam. Chndgya 8th chapter. So first he says: arra
abhmna is sasra kraam; and remember all the relationships are only because of arra
abhmna.
Moment I identify with the body, I will become an individual male or female, young or old;
one I have got ahakra in the body, through the body, the parents come, mama pith,
mama mtha. Through the body that mama svath; mama brth; and through the body
mama putra; mama putri. Has tma got any husband-wife; No. So only through arra, all
these things are there; and once these primary relationship comes, through that all the
secondary relationship; in-laws; mother in law, father in law, son in law, sister in law, daughter
in law; etc. etc.
So thus sasra like a banian tree. it spreads; adaca urdvam ca prasrutha tasya k; we
are related to even the people in heaven, because we are doing radda tarpaa etc. which
means what; our relations are not only in the blka, adasca urdvam cha; there also it has
gone. Thus sasra becomes such a vast thing.
Anything happens anywhere; any phone call, people get heart ache; if you ask why, they say
they are worried about the news in the phone call. So therefore ARRA ABHMNA LEADS
TO ALL SABANDA; ALL SABANDA LEADS TO SASRA. And often it is imaginary. Phone
call, it is imaginary; night 11 p.m. Normally you do not get; 11 p.m. phone call, for what,
1950
because we could not take the phone call. Somebody else talked and they said they wanted
to talk something urgent and they cut the phone. My God you imagine who might have
gone; who are all above 80; you take a list; Then what has happened, you fill all kinds of
things in your imagination, almost dead. Then the news comes that they have decided to get
married or something. What I say is: all relationships are through the basic relationship called
arra.
That is why in vdnta, akarcrya calls the arra adhysa as primary adhysa and all
others are secondary adhysa. And he says as long as this is there; you can never get out of
worry. Therefore stldhi sabandavadh; for a person who has got sabanda; sabanda
means abhmna in technical language, adhysa. With what; stlam; stlam means with
stla arra. dhi means etc. etc. means what; skma arra and kraa arra. arra traya
abhmnavadha; that is clarified here; abhmnina; the one who has got strong abhmnam.
Functional abhmna is accepted and that is why we feel hungry, thirsty, etc. That much
abhmna will be there; cannot be avoided.
One who has got a tvra abhmna, sukham ca dukha ca; he can never avoid good news
and bad news. So therefore you will have to decide. The problem is what: you know, there is
good news also. You got a news that you have got a grandson; that is good, isn't it.
Therefore, the tragedy in life is what: Either you should be prepared to take both good and
bad news; or you should be prepared to give up both good and bad. Our problem is what:
we want oooooonly good news; we do not want bad news at all. What vdnta says is: this is
not possible. It is like asking for a coin which has got only observe and not reverse. is it
possible.
Therefore VDNTA SAYS: EITHER ACCEPT BOTH OR REJECT BOTH. For both you require self-
knowledge. Either you renounce all the relations; so relationship caused happiness would
also not be there; and relationship caused unhappiness also would not be there. become a
sanysi or if you want to enjoy relationship, get married, get children, get grand children.
Relationship caused happiness you would get; but be ready for pain also. You can chose one
of them; in both we have; In one we have to renounced pleasure; the other you have to get
pain. You require self-knowledge. Either to accept both or to reject both. For both you
require jna.
Therefore he says: sukham ca dukha ca. Both will come. if you have arra abhmna; if
you choose to be a worldly person. And not only that, ubhubh ca; magala karma will be
1951
there; so there will be child birth; there will be death also. Sanysi does not both; death is not
there; birth is not there. Even if his prvrama mother dies he does not have karma or what
you call aucam or aaucam; nothing is there.
But if I choose to be a worldly person, ubham and aubam would definitely come. Whereas
vidvasta bandasya; one who has given up arra abhmna and therefore sarva saga
parityaga. I have no relationship; in fact, he has no relationship even with God. Remember,
even vara sabanda is based upon arra abhmna. Therefore even vara sabanda is
not there; what is the question of husband and wife. What about Guru; Na gurr, naiva
iya.
Na sstha na stram na iy na ika.

Nacatvam; nac; nacya prapaja;
svarpavabhda, vikalpa sahinu;
tadk vaita iva kvalha.
Therefore vidvatha bandasya; one who has dropped all the abhmna, the one who has
become sarva saga paritygi; sadtmana; and therefore who is ever Sat tma only. Tat
rpa tma ityartha. Tadtmana munh; for such a person who has given up all the
abhmna. For abhmna change, you need not change the srama.
Abhmna tyga can be there for a grhastha also; that is why Janaka was called vidha; even
though he was living a country, this and all; for abhmna tyga is not physical renunciation;
abhmna tyga is mental renunciation. For vidvastha bandasya for a person who has
become a inner sarva saga paritygi; and who is sadtma, who is muni, kutaha ubham v
aubam. People may die in the family and people may be born in the family, he is not going
to be internally affected;
But he does not tell that outside. When all others are crying, you should not say, where is the
question of sabanda, etc.; you should be very careful what to talk outside and what not to
talk; all secret classes. So therefore, you do not even smile, you all cry along with them. Be a
Roman when you are in Rome. So therefore identify; just as when you play with the child,
you identify with the child and talk; similarly, identify with the world and transact; and when
they are bereaved; you should not say nothing is gained; nothing is lost, etc. I should
identify with their loss. It is not hypocracy; that is called empathy. It is not hypocrisy; it is
empathy. Empathy means what; identifying with another ajni; and going through his
1952
emotional situations; I also feel the emotions situations; by voluntarily identifying with his
emotional situations; it is called empathy. So a jni empathises. he is not a hypocrite.
So vidvastha bandasya sadtmanh muneha, kutam va ubham va aubham. Where is the

question of magalam. or Aubham; where is the question of amagalam. Karmavat
people come together; therefore karmavat body comes; and it is reduced to ashes; it is a
very big drama going on; from beginningless time; and it will go on and on; and on; and on;
We have to stop the class.
Hari Om.
1953
161. Verses 547 to 553
One of the definitions given for mka is aarratvam and this definition is given in
Chndgya Upaiad, 8th chapter, Nahavai arrasya sata priypriyayh pati rasthi;
aarra na vasantham priypriye sprsatha.
And aarratvam means freedom from embodiment of freedom from arra sabanda. And
therefore a person who has arra sabanda is considered to be samsri, and a person who
has given up arra sabanda is supposed to be asamsri. But here what akarcrya
wants to establish is that freedom from arra sabanda is not an external physical event
that has to happen. There is no physical event of removing the body connection from the
tma, because if there is a physical separation, then that becomes an event in time, and then
mka also becomes an event in time, and if mka is an event in time, that mka will also
end in time. Gaudapda beautifully establishes that in his Mnukya krika. If mka has a
beginning then it will also end.
That is why at the time of death, we do give up our connection with one physical body but it
does not solve the problem; if one body is left, another body comes and sticks; that is called
punarjanma. So if mka is also physical separation from the body, again another body is
bound to come.
And therefore it is not an event. And secondly the question of giving up arra sabanda
does not take place because tma can never have arra sabanda for it to give up the
sabanda. That tma is space-like consciousness, that tma is asaga and that tma is of a
higher order of reality, makes it logically clear that a thing of a higher order can never have a
sabanda with a lower order of reality. Sabanda requires, sabanda means relationship;
relationship requires two things enjoying the same order of reality. Two people in dream can
be related. Two people in waking state can be related.
One person in dream, another person in the waking cannot have any type of sabanda and
therefore arra sabanda cannot exist at any time, and therefore there is no question of
giving up arra sabanda and that means if the upaiads talks about arra sabanda
tyga, it must have a totally different meaning, it cannot be a physical event.
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That if it is not a physical event, what kind of event it can be. It can be only a mental event. It
can only be an intellectual event. It can be only a transformation within the mind, born out of
understanding.
And what is the transformation. At the time of ignorance, I thought I am embodied and
through wisdom, I am thought, I have no connection with the body at any time. Therefore I
had association with a notion.
What is the notion? arra sabanda bhrndi was there. And mka is arra sabanda
bhrndi tyga. It is giving up of a notion alone.
And once the notion is given up, and suppose a person asks, if I give up my notion, will the
arra sabanda goes away Svmiji. How is it? If I give up the notion, will the arra
sabanda go away; if someone asks, what to say? So my dear students; the very teaching is
arra sabanda need not go away, because arra sabanda is not there at all.
And therefore sabanda is an adhysa; adhysasya tyga va mka and therefore the
body need not die at all. Even when the body is alive, I can claim I am nithya vidha asmi. I
need not look for vidha mukthi. I can claim that; I am nithya vidha asmi.
And that nithya vidhatvam is talked about in verse No.546, which we completed in the last
class. vidhvastabandasya sadtman mun; mun means that wise person in whom the
arra sabanda, brandhi is gone. So muni is not an external sage; but an internally wise
person is called muni; and since arra sabanda is not there; where is the question of
ubha m or aubham.
ubha m and aubham in astrological language is based on various planetary position and
all planetary positions are based on the time of birth and the time of birth belongs to what:
the body. Therefore when body sabanda is not there, there is no time of birth; when there
is no time of birth, there is no question of rhu kam, rhu daa, ktu daa, guika klam, etc.
All these daa or avasthas are not there; so where is the question of ubha m or where is the
question of aubham. Up to this we saw:
continuing
|
||||
tamas grastavadbhndagrast:'pi ravirjanai |
1955
grasta ityucyat bhrnty hyajtv vastlakaam ||547||
So akarcrya makes this very clear through an example. At the time of grahaam, so the
Sun and Moon are supposed to be affected by or swallowed by the Rhu;
rhugrastadivkarndusadr; Rhu is supposed to grasp it and they call it spara.
And when you say raahu is swallowing Sun or Moon, what exactly is happening is; that is the
shadow of the earth, falling on the moon, t

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Lectures on

Swami Paramarthananda Saraswati

Arsha Avinash Foundation

001. Verses 1 and 2

Now basic is sad-asat vivkacmai. This is the meaning of vivka. Discrimination

? , | tattvavivka ka? tm satya, tadanyat sarva

With this background, we will enter the test proper.

agcharam is paurueyam prama agcharam. Not available for human instruments of

So therefore Annamaya ka is not ttparya viaya, is attparyam. Therefore, topic on

muktirn atajanmakisukrtai puyairvin labhyat ||2||

And the next one is tasmdvaidikadharmargaparat; learning is

And after ravaam, tmantma vivcanam. tmantma vivcanam corresponds to

heart. This internalisation, assimiliation is called aparokshikraam; understanding called

So ravaam, mananam, nidhidhysanam. Then what? brahmtman

sasthiti. Abiding in this knowledge that I am Brahman. Brahmtma rpa avasthnam. It

labdhv kathacinnarja nma durlabhya

Apaurueyam is that which is beyond human instruments of knowledge. And therefore

So therefore akarcryachara says tma muktau yatta, because

Here also akarcrya repeats the same thing. So the repetition is to , so

language, ? even though language

Importance of jnnam and enquiry.

More in the next class.

amrtatvasya nsti vittntyva hi ruti |

And the second qualification is sttriya; he should have the methodology of

ygrhatvam. Ygrhatvam means vicra ygyat. In another language, sdhan

akarcryacontinues with the sdhan for self-knowledge. Sarvakarmi sanyasya;

More in the next class.

So paithyam is important; dhratvam is imporant. Then what is the next: tmabhysa

emotion; . So therefore the most courage person,

Similarly when akarcryasays jnna va mka; is not a fanatic approach; it is a fact. If

For akarcryacarya says here: rajjusarpavadhra; means a clear

yajadnatapakarma na tyjya kryamva tat |

Therefore akarcryasays phalasiddhihir st. The accomplishment of the result; that is

; . Suppose in mathematics teacher says: Children I will

Accordingly, therefore tarka mmsa stra kuala. Therefore uhphavicakaa means

vivkin viraktasya amdigualina |

? mumukatvam ? Constantly I test; not others;

vivkin viraktasya amdigualina mumukr. So the student must be vivki; he must

dau nitynityavastuvivka parigayat |

cmai. Vivka is the foundation for everything. Parigayat; that is to be considered;

And finally if all these things do not work, ;

Then naturally there is a curiosity; everything is anityam.

With this qualification No.1 is over. Now we have to go to the second.

bhynlambana vrttrparatiruttam ||23||

mtrsparstu kauntya tasukhadukhad |

you say you know ;

ya hi na vyathayantyt purua puruarabha |

understanding is improper. Instead of blaming the statement, I question my understanding;

is another reading where the another one is sarvath. Second . first;

. If I say that you have to give up that

vdnta . whole vdnta.

what; detachment from akarcrya's philosophy; and he will appreciate akarcryaas

So he says: manda madhyama rp api mumukuta, mumukuta we have to supply. Suppose

yasya deve par bhaktir

Vivkacmai aknda mandalkram

011. Verses 31 and 32

So here akarcryais introducing another important sdhan. In addition to sdhan

So with this the next preparatory step is over. stage .

tad viddhi praiptena paripranena svay

Tat vijna artham sa gurumvabhi gacchet samidpaanihi sttriyam Brahmaniam.

na vidm na vijnm yathaitadanuiyt. Oh! iya; I do not know how to communicate. It

More in the next class.

012. Versus 33 and 34