Value of Values

Swami Viditatmananda Saraswati

15th December 2019, Sunday

Class :1 : 9.00 to 10.00 am

Five verses from the 13th chapter of Bhagvad Gita, sloka 7 to 11. This group of 20 values,
virtues, divine qualities, it is said to be knowledge. Krishan calls them as knowledge. Most
important for every human being to live a happy and fulfilled life. It is important because
everyone wants to be happy. To be happy one should follow these values. Not following the
values makes the person unhappy. To satisfy our basic need of happiness, and avoiding
unhappiness. Whatever we do or not do, behind everything the motivation is either
attaining happiness or getting rid of unhappiness. That’s what every living being does. This is
a universal desire, without exception, this is the fundamental reality of life. Equally applies
to everybody. We are seeking basic reality means happiness. On technical world, it can be
called Brahman, Etna, Satyam, gyanam, Ananatam, all amounts one word- happiness. Since
this is the only important thing in our life, it is obvious that which leads to happiness should
become most or only important thing of life.

When Krishna says this is knowledge. It is important because there is ignorance in our life.
We want happiness, but we do not know where it is? We have this misconception of looking
for it where it is not , that is ignorance. Ignorance is not knowing something, absence of
knowledge. This ignorance is more dangerous, it has two aspects Aavaran and Vikshep. Eg.
Rope snake, nature of ignorance is beautifully explained through this example in Vedanta.
Not knowing what it is , this is Aavaranam not knowing what is there- I did not know the
rope. Seeing it as a snake creates fear in me, what I think is a snake is causing fear in me.
Rope is causing fear on account of ignorance and it is my conclusion that this object is snake
and that is causing fear. Is there a valid reason for the fear, that fear cannot go unless I
know the object as rope. Self Aatma is like a rope and we are born with ignorance of our
true nature. Tat Tvam Asi, everything is Brahman, my own self is Brahman. All along
Upanishada reveals this that you are limitless. I don’t know what my true nature is. Let me
say, I am beautiful, kind, loving person if Brahman is difficult to perceive.

It is the perception of snake that causes fear, I am a fearful insecure creature, always on the
guard. You can see how we are suffering not because of what we are but what we think
ourselves to be. Fear is not caused by rope but what I think, perceive that object to be.
Ignorance has two aspects, not knowing what it is , taking it contrary to what it is.
Limitlessness, happiness, fearlessness is my true nature and I take to be opposite of all of
that. Our life is based on our perception of ourselves. What I think what I desire, what I do,
the way I come across, is all based on my perception of myself, how I perceive myself not
based on what I am. Like a millionaire actor playing role of a beggar and is little high – “Too
many Beer-lite inside- fuses too man lights outside”. How I perceive myself is what
determines how I live and do things. This is how self-ignorance is causing the distorted
perception of myself. Self-knowledge will be the right perception of myself. Ignorance is the

1
false or distorted perception of myself, the knowledge is the one that enables me to have
true perception of myself. For that we expose ourselves to the teaching of Vedanta.

Every day we are told in Vedanta class you are Brhaman, everything is Brahman. In spite of
being told , it doesn’t create impact on us. One swami during chaturmas, giving Vedanta
teaching, one guy always responsive happy was disturbed in last days, Swami calls him, and
asks: what is the matter. Swami ji three days ago after evening class, someone caught hold
of my neck- and shouted at me are you blind? I realised that I was not wearing my shoes
but same make a new pair of other person, person tells me are you blind, thief . .. Swamiji
he told me blind, thief, how can he do that, accuse me like this. For three nights, I lost my
sleep. Swami ji said, for two months I am telling you, you are Brahman that did not affect
you and once this fellow told you , you are blind, thief and you got affected !!! 

Shruti is communicating with us , what is that communications? You are Brahman, what all
is there is Brahman. Kindness, love, beauty is a reality. If these words created corresponding
reference in my mind, that is where knowledge has taken place. I know I am Brahman, it
doesn’t seem to create as much impact as someone says you are stupid. Four people going
and when their names are called one by one they look back, when it is said ‘Oh stupid..’ all
four looks back...that’s our perception about ourselves. That shows what perception I
have about myself. If the self-ignorance doesn’t affect my life I will not take care of it, there
are many things that I don’t know. We are ignorantabout most of things, there is very little
thing that we know- Bhartuhari said so. Apara Vidya, ignorance is fine, what is important is
Para vidya, knowledge of self. This ignorance causes misery in our life, and it is important to
remove it. It can be removed by exposing ourselves to the knowledge by Shravanam. It will
bless us only if our mind was able to see the meaning of our words as per their origin-
Upanishad coming to us through the teachers. If we see it as the sages saw it then it makes
difference in our lives.

There is one important faculty called mind, even for worldly knowledge we require proper
preparations. Preparation of mind – Samskara is required for learning anything, orientation
of mind is needed. Even to understand these words ( spoken by Swami ji) , the listener
should have Samskara of English language and the subject matter. Everything requires
preparation. When we are told you are Brahman, for that to become meaningful to me, I
require Samskara, preparation, orientation, that makes sense to me. For knowledge to take
place, it certainly needs Sharvanam. Teacher does his best, something is required on my
part. Samskara, purified mind. Yatantao krutatmana -15:11, those who have made their
mind Samskrutam, refined, who sees true nature of self who has made mind refined.
Prepared mind is required, Antakaran Shuddhi- purification of mind, that also becomes a
means of knowledge. Words coming from teachers are means of knowledge accompanied
with right prepared mind. This is what we need to work on. This is where the values come
in to place.

These five verses occurring in thirteenth chapter Kshetram Kshetragya Vibhag yoga. Knower
of the field is called Kshetragya. These ignorance with which we are born, it creates a
distorted perception of myself. It makes me take non-self as myself, it’s nobody’s fault , we
are born with it. There are two entities , object and subject ( Kshetra- Kshetragya) whatever
is outside the body I know that, I am not that. When it comes to this body, we seem to be

2
deluded there. I know this hand as I know the clock, my body in short is very well object of
my awareness. When it comes to clock I can say I am not the clock, when it comes to body I
say I am that body, this ignorance manifests in our life. Very first words of Ch 13- Idam
shariram Kounteya 13:1, this body is called Kshetra, the one who is the knower of the body
is Khsetragya, the subject a conscious being. What I am, is the union of subject and object.
For that, to understand that, the teaching. In this session we are going to address mind part
of it. Means of knowledge, a prepared mind, Samskrutam mind. Those who have not
prepared their mind, in spite of being told they will not get it. Prepared mind is an important
instrument in self-knowledge. Samskurtam Antakaranam, pure refined mind, is an
important ingredient in taking place of knowledge. Lord Krishan glorifies prepared mind also
as knowledge. Mind would not be prepared unless, it is refined by the practice of the values,
that shapes the mind, makes it worthy , prepared for self-knowledge.

So the values are also the means of knowledge, and hence Krishan glorifies values as
knowledge inVerse- 11 of Ch 13- ‘Aetaj gyanm iti proktam’. Without these values, it is not
possible to refine the mind, they are required, therefore Lord Krishan glorifies values also as
knowledge as they are essential ingredients of knowledge. When I enjoy a sweet dish, what
am I enjoying? I am enjoying myself, at that time, whatever is the external object, it creates
a condition in mind, these objects have diminishing value, first piece of cake, gives great
happiness, second , third, fourth and happiness decreases, goes away. Any time I have this
idea that I am limited being, I become unhappy. No choice in having these values which are
the means of refined mind, they are called Value of Values. What matters to me is ‘I’, it
always come firsts. Happiness of the self is the most important thing for us, so these values
that become refined mind are important, as they will enable me to enjoy my own self. It is
important that we know how valuable these values are, then only we have the motivation
to do something. How these value are most valuable. More we understand, easier it
becomes to understand.

Class 2: 11.30 to 12.30pm

Happiness is most valuable to me in my life , wrongly known self denies me the happiness
which is my nature. Something that denies me what is my birth right. Aatma is known to
every one – ignorance doesn’t mean I do not know myself, I always know myself as Aatma is
self-conscious, self-revealing. I am aware of the self, but that is not the knowledge of the
self, in deep sleep state, dream state and state like that we are always aware of self. If there
is darkness I don’t see the rope and there is no problem, in broad day light I see rope as
rope so no problem, it is in the twilight situation that’s where the wrong perception is
created. Non-perception is not a problem, wrong perception is a problem. To be wrongly
aware of the self is a problem. I am born with this ignorance of taking the body as myself. I
know myself wrongly, this wrong perception is the problem. That has to be corrected, with
the teaching of Vedanta. Wrong knowledge of the self denies me that happiness. That’s why
self-knowledge is important. Knowledge of the self, that gives me knowledge and removes
ignorance is important to make me happy. Self-knowledge is the means of happiness, for
that we need refined mind and we get that by following these values.

These values that are prescribed to us by Lord Krishna, all scripturesalso prescribe this. We
know the values , many of them we are aware of. Not only Vedas teaching values, all

3
scripture teaches the same values more or less, truth, love, compassion, nonviolence are
universal values. Are these values universal or subjective, that is the question. One may
say, Swamiji , truth is not auniversal value, what is truth to you is not a truth to me, what is
nonviolence in one condition, can be violence in other condition. A doctor putting knife in
stomach is not violence but a thief doing it is violence. These are subjective, individual
values.If that is so then I have freedom to practice as I understand them but no these are
universal values. Nonviolence is a universal value, because everyone loves nonviolence.
Value is not determined from my behaviour, it is what my expectations are, how I expect to
be treated by others. I do not want to be hurt, physically, emotionally. Even a violent person
does not want to be hurt by anyone. Values are not determined by my behaviour but by my
expectation from others. No one wants to be hurt physically or emotionally. We agree in
what we expect from others. In logic, in life a rule must be universal one- Yatra Yatra
dhumah tatra tatra vanhi- wherever there is fire, there is smoke, must be a universal law.
There cannot be any creature that wants to be hurt. Universally each one agrees that we do
not want to be hurt. Nonviolence thus is a universal value. I don’t want anyone to tell me
lies. Even the one who is cheating everyone, doesn’t want to be cheated. Even while
sharing their spoils among themselves, cheaters do not want to be cheated. So the values
are determined by not what I do but what my expectationsare. In that sense these are
universal values. Why they are universal, because there is universal law. Truthfulness is
everywhere in the creation, except in human being. Other than human being whole
universe is honest. Only in Panchtantra stories we hear about animal telling lies, eg. Donkey
wearing tiger skin along with fox and going in to a sugarcane field to still sugarcane and
after having stomach full, wanting to sing…. these things happen only in the story not in
real life.

JIvo JIvashya jivanam- so one life form depends upon other life form, this is how the
universe has been created, there we find creatures living on other creatures but even that
violence is only for sustenance , nothing more than that. This is how nature is, no violence
for the sake of violence, just for sustenance. That’s how order of the nature is sustained.
That’s what keeps the whole universe going. There is non-violence, truthfulness, honesty in
the universe. Whole universe follows a moral order called Dharma. There is an order, whole
universe follows that order, that’s why there is harmony in the universe because of the
universal order. Harmony everywhere except human beings. Human are capable of
violating the order, other creatures do not have freedom to violate the order. Humans have
free will, and that is where the necessity of values come in.

Free will is the freedom to violate the order, otherwise the whole universe is like an
orchestra. All other creature play their tune as per the law of nature and maintains harmony
of this orchestra. Only humans have turned in to noise, because we have freedom to do it. I
assert my freedom by doing things the way I want to do it. My definition of freedom is to
disturb the order. Human being exercises freedom by doing what they want. Therefore the
need for prescribing the values. Vidhi - is an enjoined action- something that has to be done
for our own wellbeing. By following that we help ourselves and by violating that we hurt
ourselves. That’s why values are universal because the order is universal and these values
are based on that universal order. How does it help me if I follow the value and how does it
hurt me if I violate it. These is where we come to Vedanta. That order is you, Tat Tvam Asi,
so when we violate the order, we violate ourselves. Who cares? Values are universal based

4
on order of Ishwara and that is my own self. I am the self in whole the things as said 13:2.
When we violate the order, we are hurting ourselves, damaging ourselves.
Ishavashopanishad,mentions this about those who hurt themselves, Vivekchudmani talks
about it, by wrong values , result is hurting oneself. Asadgrahat.. he is hurting himself.

What is Mithya is taken up to be Satyam and by holding on to that we hurt ourselves. This is
what is going on. If that is not brought to our attention, then our life can very well become
the process of self-hurting. So lots of techniques, packages are there on the stress
management, yoga etc. to get some symptomatic treatment. Nobody knows the real cause
of stress except Vedanta. Violating myself is the real cause of stress. I am fighting with the
self, that is the stress, I am rejecting, condemning, disapproving myself that is the cause of
all the stress. Values and conflict, all conflict in life arise because of values thereis an order
that creates conflict, whenever wetry to violate that order , that creates conflict. Violating
the order amounts to violatingmyself and thus one part of me hurts other part of me and
conflict is arising. When I deliberately hurt somebody, the conflict has to arise. We have
two consciousness, what we expect from others, I am conscious that others also expect that
from me. So when I deliberately do something wrong, this guilt that arises in us is because
of these two way consciousness.

Only humans have guilts, no other creatures have guilt. If I hurt somebody, cheat somebody
there arise a sense of guilt, because I know that I was expected to do otherwise, cat doesn’t
get that feeling while making breakfast of a mouse. That consciousness that I don’t, want
to get hurt is common to all being, but others also want the same treatment from me that is
not there in other creatures except humans. Creator Ishwara has given this single
consciousness in all the creatures that they don’t want to get hurt by others.That’s why one
life lives on other lives without sense of guilt. Would that not have been nice, if we too did
not have that guilt and hurt. Animals have no sense of guilt or hurt. So they are liberated,
Vimuktah:-one who is free from guilt and hurt, so that way animals are also in the same
category as enlightened being. One is not capable of feeling and the other has grown out of
it. Is it good to feel hurt and guilt. Ishwara who has created the most evolved creature-
Humans, is also the most miserable creature. Human being is champion in creating suffering
for self. Everything is created by us that is why we can become free from it, because all the
suffering is our own creation. If it came from elsewhere I cannot be free from it. If happiness
comes from elsewhere, how can I guarantee it, because I am the source of it so I can get it.
Sadhana is to stop creating unhappiness for ourselves and start creating happiness for
ourselves, we can do it. These hurt and guilt, source of all miserly,has Ishwara helped us or
hurt us by giving us this? Cat doesn’t have free will so no hurt or guilt, it cannot choose for
itself. All unhappiness is created by making wrong choices and we can change it by making
right choices. How do I know what is right choice, ‘The Value’- they represent the right
choice, it is a guidance given to us. When free will is given to us , we are bound to make a
choice, when we make choice we are stuck with responsibility. Why did Ishwara did all these
things to us?

Moksha is the privilege only of the human being. Freedom is the result of right choices.
When choice is there you can also make wrong choice and make your life miserable.
Liberation is the privilege that only human being enjoys as the most evolved being. Other
creature will remain where they are. Humans born as human being and dies as dog or god,

5
choices are there, that’s why this teaching. Values are like guidelines to make the right
choices. So you can start creating happiness for yourself. By following values as I am not
obliging anybody I am just helping myself by following the order. All conflicts are createdby
values, they are part of universal order. Conflicts are all because of values. Conflict means
stress, one part of me- rejecting other part. Self-dissatisfaction ,self rejection, self-
condemnation, if we do not do something about it these process of conflict can build up in
to all these, leading to big depression and all other mental problems.

Why do I reject myself when I do not like myself. Why do I not like myself because I have
expectations of myself all the time. Not only I have expectations from others I also have
same expectations of myself on how I should treat others. I am happy with myself
whenever I conduct myself in kind and compassionate manner. That’s why as Pujya Swami
ji said: “Transform yourself from being a consumer to a contributor”. When I fail , I
disapprove myself, I am the worst critic of myself, a constant judgment is going on what I
did is right or wrong. I judge myself based on the values, expectations and values becomes
the basis of judgment. When I fail thoseexpectations, I am strict with myself. I disapprove of
myself when I hurt, cheat, tell alie, whenever I violate values. That’s what creates conflict. It
is created because I have strict expectations of myself. I am stricter to myself than anyone
else. That’s why always seeking approval is a biggest problem for everyone. We seek
approval from significant people in our life. Self-judging, evaluation is continuously going on
, that is where I have to pay attention. Why do I want myself to be truthful ,kind, thatis
where I am in harmony with myself, that’s when I am happy. When I find myself telling lie I
am at conflict with the self. It doesn’t come from outside, it comes from this self-
acceptance. I am a self-conscious being , a judgmental being always makes judgements
.Buddhi- the judging mode of the mind, nature of our intellect is to judgewhatever it comes
in contact with. In every interaction I first judge then I decide my interaction. First I am
judging myself before I judge others. All of these is given to us so we become Mukta,
liberated, but the same thing binds us. In order to remain acceptable to myself, by
conducting myself in a manner where I approve of myself. It is as simple as that. How do I
avoid self-deception by knowing values. Greif and delusion (Shoka and Moha) Gita
addresses this fundamental human problem. Nothing will solve the problem of grief and
stress unless we understand this. More we understand all these mechanism within us, more
appreciation we will have. That’s why we need to understand the value of values.

Class 3: 4.30 to 5.30 pm

These values basically come from our own self, as theyrepresent universal harmony and
universal order. They are all based on our nature. When we follow the values we act in
harmony with our own self and there is harmony within self. When we violate the values we
are going against our self, creating disharmony within ourselves. Love of the self is natural,
that’s why we love this values. We are born with love for these values. When I am able to
follow them I feel good about myself, and we also want others to follow them. If this is so
important then why do we see so much violation of values. Why do I violate them? Telling
lies, cheating, pretending, hurting, we act against our own nature, even though we love our
nature and these values, love other when they follow values. Still why do we find ourselves
going against, violating these values.

6
There are two sets of values in our life:Natural values, universal values and we are born with
these values , we are aware of them. Given a choice I always want to follow the values.
Everybody wants to behave in honest, loving, kind manner , we should know this. No body
deliberately violatesthe values, willfully. It’s is that the person is compelled to violate the
value. In third chapter Arjuna asks these question, why do people commit sins, impelled by
what, does a person violate the values- Kim karoti papam? Why does person conducts
himself in such manner, what impels him to do that, to violate to hurt, impelled by what-
kena Prayuktah? Arjuna meant to say that compels the person, imels the person to
undertake a behaviour which is unbecoming. Anichhana pi Varshaneya– even though it is
not desired, person does not want to tell a lie, hurt, or be cruel. Balat, niyojitah: like an
ownercompels the servant whether he likes it or not. As a master can compel a servant to
do things against his own will, similarly what is it that compels me to act against my nature.
This shows a great insight, person violate values by compulsion. There is a famous
statement, attributed to Duryodhana- Janamidharmama na cha me pravruti, Jana mi
adharmam na cha me nivrutti.. I know what is righteous but cannotadapt, I know what is
unrighteous but am not able to avoid it, finds himself helpless, cannot refrain from doing
what is wrong. Is he free or is he bound? On one hand he is free to do whatever he wants to
do. Even thoughoutwardly he displays this kind of attitude, does that really reflect his
freedom? Does he really want to do that, or he is compelled to do that. That is a very
important question. Some demon it seems is visiting me, as I am compelled, ordered to do
things. Freedom is that I am able to act according to my free will, that is what the freedom
is. Within the human beings, it is only for human beings, no one else does this. If humans
are not there everything will be in perfect harmony, only humans can violate and hurt other
beings because we are given free will. It gives me freedom to abuse the order of nature.
Traffic law says, wear helmet, it’s my life I don’t want to wear it. There is this compulsion
within ourselves, that comes from this other, second set of values.

Somethings are very valuable to me as per the society that I am born and raised in.
materials values, wealth, power, fame, valued by everybody. It is unfortunate these are
valued everywhere. Giving values to these material achievement, it is because of the lack of
understanding of fundamentals of life, of ourselves. A wrong perception of ourselves and of
the world. True perception of myself is I am a happy being. Keep doing one activity after
other because the mind is not at ease with itself. all product of ignorance. My conclusion is I
am not all right as I am , so if I become wealthy I am all right, if I get power I can be happy, If
I become famous I can be happy. This is what we find the whole world valuing. Wealth,
power, fame, etc. As said in Tatvabodha- Ihamutrarth fal bhoga viraga -dispassion for the
objects of enjoyment in this world and the other. I need to be wealthy, famous, powerful
because that is what world respects. Even in temple also I have to be in a long line and
some politician , wealthy person gets priorities. So wealth powere and fame are esteems. I
want to be successful also. So my idea of success is shaped by the world, it has always been
like this. Materialism is seeing success in this material accomplishment. It comes from total
lack of understanding about myself. Not realizing that success is my nature. By becoming
wealthy or famous or powerful, what am I seeking? No body seeks wealth for the sake of
wealth, everybody seeks it for Aatma sukkah. Everyone wants to be a pleased self. What I
always love is a pleased self. That is called real success, a pleased self is a success. Whatever
I want is always for pleased self. Wealth, fame, power make me pleased then they become
important for me. As I am raised in the society I automatically acquire these values. Not

7
knowing that pleased self is my nature and not dependent on all the acquisitions . how the
whole world praises wealthy, successful people, and I want to be successful, to be praised
and those things become important for me.

So two set of values like truth, no violence etc., about which we are aware and we naturally
love, but do not know why we love them, that clarity is not there. I do not associate
kindness and truthfulness with success. I associate wealth etc. with success. There arises a
situation where we have to make a choice between , honesty and money andthere comes
the conflict. By telling truth I may lose this much money, I will be exposed my fame, wealth,
position is at stake, my job is at stake. Thus very often life puts us in a situation wherebeing
honest or following value, conflicts with the core values. So we find we cannotpractise both
of them, either be honest or be wealthy. Wenever find headlines in newspaper on people’s
honesty, there are headlines on people’s material gains, etc. value of the wealth is
assimilated value, recognition , success is. I don’t know what I seek to gain by being truthful.
Conclusion these days is more honest you are, more left behind you are. Smarter you are
you go ahead in life. These universal values, natural values are not recognised values as the
wealth etc. are recognised. Recognitions and no recognition of the value. Assimilated values
over unassimilated valued in the words of Pujya Swamiji.

One is compelled to be dishonest, if this situation did not arise that I tend to lose something
dear to me, that’s why conflict otherwise I am always honest. No one tells lie for the sake of
telling a lie. Kouravas more powerful, successful, Pandavas are falling behind in term of
those visiblestrengths. Point that we want to make that whoever a person violates value it is
not out of understanding ,it is out of compulsion. When that compulsion is not there the
person is a saint. When those conflicts come these values are compromised. I am saying this
so we understand, corrupt, dishonest people, we should be more sympathetic to them.
They are helpless, they appear powerful outwardly, but as far as their inner condition is
concerned theyare affected, by insecurity, jealous, fear and other such negative tendencies
againsttheir own nature which they are going to regret.

As Krishan says, Kam aesha, Krodha aesha , it is craving that turn in to anger, that comples a
person. People are helpless, outwardly look very powerful person, but inwardly a very weak
person. Gujarat has names like Sinh- lion, what happens when they come home, Devi rides
on the lion. Someone compels me to do things. In our own heart we should understand
their helplessness and be more sympathetic to them. Even though human beingloves kind
and nonviolent person, we still act ourselves in contradiction to what we like ourselves to
be.

There are two conflicting values in our life. Today young man thinking that you can go ahead
only if you violate values , that is not true, except it might require more hard work creativity
to achieve what others are achieving easily. These conflicting values are there and that’s
why conflict, otherwise world would have been heaven. We love the saints we don’t love
evil people. How these values are valuable that we need to understand. I may not value
outer success for what they are I value them for pleased self, if this is clear, easier it
becomes for us to hold on to our values. Less clear this is more we become controlled by
these passions. If these things are not resolved in our mind not assimilated, unfortunately
we become prey to these compulsions. When Swami passes through customs, trying to

8
save custom duties, his oneside tells him to just tell a lie, nothing to declare, then other side
says you just gave talk about truth but then you would want to save 100,000 rupees of
custom duties. If you allow the mind to compel you to make wrongchoices , then it will
keep compelling you. You must realise why we violate the values. Those universal values are
the means for the pleased self. No joy when I get promotion or raise, what will please me,
that is our own perception of ourselves to consider worthy based on these achievements. I
got two raise , my colleague got four raise, that makes me unhappy, it is my perception of
myself that makes me unhappy. That was a long background, let us start with the text now.

13:7 Amanita adambhitavam Ahimsa Kshanti arjavam, Aacharyopasanam soucham,

Sthariyamatma vingraha.

Value: 1 – Amanitva
Translated as humility, absence of mantiva, not manitvam. Manitvam the state of being a
Mani is called manitvam. What is Mani ? Mana Ashya iti Mani one who possess Mana-
pride. Aatma slogan- exaggerated view about myself , exaggerated view about my glory, my
greatness. Amanitva Can be translated as absence of pride, humility. Lord Krishan begins
with this value. Every human being has this pride. Humans are proud person, self-conceited
beings. Over valuing , overpraising myself, an exaggeratedview of my greatness. Person
who is proud because he has some qualification , I l earned, I am handsome, name, fame,
power, accomplishment inlife I may be accomplished in some field or the other. When they
are overvalued by me exaggerated in my own estimate. We value ourselves based on what
we possess. So I do not have great valued of myself I think I am great because of my wealth
power, knowledge etc. there is a need on my part to be great, in my own perception then
only I feel good about myself. Basic need is to feel good about myself.

When do I feel that? When I am great in my own perception. Society says a wealthyarson,
learned person, famous person is a great person , therefore I think I am great when I am all
that. This is what I have picked up from the world around me. The idea of greatness. I want
to be great is a genuine desire. We should not condemn the need to be great. What makes
me great that’s where the problem comes. This how this wealth etc. gainimportance or
value in my life. But then it does not stop there, a proud problem has an inherent
problemwithin herself, himself. I want to be great but I don’t’ think I am great, I feel great
when you say I am great then I feel great, we have some significant people in our life and we
keep seeking their approval. As I don’t approve myself there is a need to get approval from
others. So I need to present in a manner to get approval, respect, validation from others
that I am great. I want them to declare that I am great, respectable, learned etc. how do I
know when they saw thatrespect , then I know that I am respectable. I basically have
difficulty in accepting myself as I am , so I have these strong need to earn respect from
others, and then I feel good about myself. Basic need is to feel good about myself. I think
I’m something, but you tell me that I am something. I respect myself only when
otherpeople tell me that I am respectable. How do I know that you respect me? That is my
inference, you smile at me, you laugh at me? What should be the extent of smile, what
should be your gesture, mind is always calculating.

All the time my feeling good about myself is based on what you saw. Some people might
not begenerous in their expressions. People are not very generous in acknowledging. They

9
may respect me but I have my own notion of what is beingrespected , and if I feel that I am
not respected as per my requirement, that affects me, my feeling good about myself, simply
depends upon others. The need of being respected by others is the problem , Kama aesha
Krodha aesha. Manitvam a strong need for being respected. People don’t always have time
for you and your needs. They also need respect from you. I must keep you happy I order to
that you keep me happy. Amnaitva is seeking respect, a deep need for being respected. In
the manner in which I think you should respect me. All the time this person is always being
hurt in small things ,it is difficult to deal with them.

This exercise is not meant for branding others, it is not for anybody, nor for branding
ourselves. It’s for understanding our own self. We cannot judge other person. All this is
meant toproperly understand workings of our mind. That craving, that need, need of being
respected. Must ne strongest so Krishna puts it first. More intellectual you are more egoist
you are. Moreinflated the ego I have, stronger is my need of acknowledgement from others.
Need for Kama is when the acknowledgement come from self I seek from others. Mind is a
constant battle field, who did what to me, that’s all I think about. My mind is going on what
they did to me and what I am going to do to them when I get opportunity. When we have
mind like that , that mind is not conducive for knowing Brhaman, it is an expression of
strong bondage. Ignorance. Manitvam is strong expression of ignorance. Strong need for
respect for the egoistic people, for intellectual people, and Vedanta attracts intellectual
people. that’s why lord Krishan starts with it.

We will continue how this values are to be followed.

1. Being conscious of our mind, what kind of thoughts are arising in our mind,
Recognising that thought of Manitvam, recognize that thought. This is sure of
unhappiness, bondage, misery. Value for becoming free from Manativam. State of
mind.
2. Having recognised how it makes me miserable, value for getting freedom from pride
or manitvam. How to become free.
3. Prati paksha bahvana- Bhavana means attitude, a deliberately taking the
oppositepositions that is pratipaksh bahvana. I take some position so this Manitvam
comes because I took some position, I deliberately take opposite position to
neutralize it. I must see the mechanism of certain manitvam thoughts reverse and
neutralize them. That’s how the mind becomes free from Manitvam.

10
16th December 2019, Monday

Class :1 : 9.00 to 10.00 am

Amanitva- absence of manitvam, pride the first value prescribed by Lord Krishna. Pride
arises from being too much aware of certain qualifications. Inflated vision of oneself.
Looking at oneself as someone great is Manitvam- pride. Pride results in to demanding
respect from others, that is what is referred as Manitvam here. That pride definitely shows
certain kind of inner difficulty, need for me to announce my qualifications means somehow I
am not comfortable with what I have so I have this need to declare myself in order to get
approval from others. In demanding respect from others, there is this inner need of getting
approval from others. When there is a demand satisfaction comes when I get what I am
demanding. Demand and respect. When I feel sense of incompleteness then it becomes
important for me to fulfill that need by demanding respect.When it is fulfilled I am happy if
not fulfilled I am unhappy. This is likely to get lot of hurt when the respect is not
forthcoming. Inadvertently people disappoint me by not knowing my expectations.
Sometime people by offering respect to me they feel that their respect is diminished so they
do not extend it. Among many of our expectations , one is to demand expect, respect from
others. Particularly when I am enjoying a position of authority, it is a recognition from
society then this demanding respect becomes a prominent thing in my personality. Any
demand has potential for not getting fulfilled and creating hurt in us. Whenever we are hurt
we should ask ourselves what demand is not fulfilled? Demands are more likely not to be
fulfilled then they are fulfilled. Fire cannot be satisfied by putting butter in it, similarly
anydemand cannot be satisfied by fulfilling them. There comes a point that world cannot
fulfill your demands anymore. Therefore this need to demand respect will always result in
hurt and misery. Everybody has this Mantivam tendency in one degree or the other. As long
asit doesn’t create conflict and I can deal with it , that is okay. You can afford to have that
desire.

When unfulfillment of desire causes pain in me then we need to resolve it by Pratipkasha

Bhava- by deliberately taking contrary position. Pride arises because of some qualification
for which I feel proud, I take ownership of those qualifications, I am tall, fair, scientist,
doctor so on so forth … this is taking the ownership. Let us analyse where does this
ownership belong. Sense of self dignity is okay, that makes me conduct myself in a dignified
manner. Awareness of one’s identity is quite alright. That’s why rights of passages are
performed in Vedic culture and other cultures as well, a person becomes Brahmachari after
Yagyopavita, Husband-wife after marriage , every identity creates in me a sense of dignity
and responsibility that I can no more conduct myself in unbecoming manner. Now you are
Brhamachari so perform Sandhya, serve your teacher. With every title goes responsibility. It
makes me conduct myself in a dignified manner. That kind of self-respect is quite in order.
When a time comes, that too has to go.

But her we are talking about inflated self-respect.Let us analyse this. When you distinguish
yourself form others you may have sense of pride, but then it divides you from others, you
become more isolated. How do you feel, when they don’t talk to you. This is how through
pride we are isolating ourselves. We may get temporary satisfaction. Of all proud people
this is how it is, we need to ask how I am torturing myself by keeping this attitude. Okay, I

11
may be an accomplished person, can I take full credit for it. How the whole world has
contributed in those accomplishments. How long my mother should have taken to teach
me first alphabets, how many people have contributions in making me what I am today.
Who am I to claim the ownership of what I have, body, sense organs, mind, intellect,
capacity to use also given, inspiration , motivation also given ultimately we find that
everything is given to us. I have all the freedom, enjoy the privileges that I enjoy. Ownership
makes no sense at all, it is only ignorance, delusion. When I realise others contribution in
what I am the pride turns in to sense ofgratitude. Enjoy what you have, but no need to be
proud about it. Enjoy it with humility. Humility arises from looking in to the realities of life.
Don’t take anything for granted, we can walk, talk everything is grace. As Shankaracharya ji
said in Bhaj Govindam Stortra:
“Ma kuru Dhanajan Youvan Garva… harati NImesha Kal sarvam… we don’t want to have
negative picture but be grateful, that is Amanitvam- humility, the first value.

Value 2: -Adambhitvam
Dambh- pretense, pretend to be different from what I really am. This is there everywhere in
the world. People claiming positions by wrongcertificates, forging documents etc.these are
all the examples of Dambhitva. Showing qualification that I do not possess. There is a
difference between Mani and Dambhi. Mani has it and he is proud of it, Dambhi does not
have it and trying to show it off. Both have need for respect, acceptance from others. That
need to be free from sense of incompleteness, emptiness. Demanding respect
byfaking,cheating, is worse than Manitvam. Everybody has both this, Mntivamand
Dambhitvam. People don’t like camels or buffalos, but they don’t mind or go for plastic
surgery. Only human have three sense of insufficiency, inferiority. Nobody in nature wears
clothes. All the business of beauticians, and dress designers will go away if this complex was
not there in humans. Everypartof the body creates complex and sense of insufficiency in
humans. At every level I am trying to show and people will spot it. I don’t’ want people to
see my inadequacy and want to present self as a complete person- Raymond
advertisement- that Pujya Swami ji used to quote. 

So much concern about rejection, non-acceptance. Such aneed for getting approval from
others because I do not approve of myself. That is what brings pride on the one hand and
pretension on the other hand. Non acceptance of myself as I am need for being different
from what I am. Let us recognize these tendencies. I will never fill sufficient as long as I keep
considering myself at this body mind sense complex level. No need to be sloppy, good to
look good but going painstakingly out of way to show myself as superior is not needed.
Many people don’t even take notice of it. When I asked my brother about my new shoes
he asked how many shoes of other people have you looked at? More proud and pretentious
I am more intense my identification becomes. How long can I pretend, truth will come out
at some stage. All those creams, and makeups to hide wrinkles, how long will they last?
Going to party with makeup knowing that it will last only four three ours, if party gets
longer I am worried about my wrinkle getting exposed… when I am not able to get the
memories of wrinkles away what is the point in hiding them? You can hide them if you
want, that’s okay by going out of way is called Dambha- pretense.

Standard definition of Dambha in Sanskrit is ‘Dharma Dhwajitvam- Blowing one’s trumpet.

There are people who will always keep talking about what he has done, they keep declaring

12
it. This is nothing but torturing ourselves, how do we overcome it. It arises from a strong
sense of self non acceptance. Everybody has it but when it becomes very strong, and
becomes a strong need to hide blemishes and show them as virtues we need to look at it.
Why do I need to pretend? I will get some respect, so what, some temporary respect? So
what? We should spot these needs and slowly let them go. Graceful acceptance of myself
and my limitations. A very important value is to gracefully accepting myself. Cause of
perfection the effect is always imperfect, so whatever is created is imperfect. It is not my
fault if body is what it is. If we find limitations we work on them, not suggesting that don’t
work on them. But hiding them and presenting them differently is a problem. People use to
make fun of my nose, my ears, I used to be upset about it, then I realised that this is the
best Ishwara has made. Shape on my nose doesn’t come in the way of my spiritual progress.
For spiritual seekers this things don’t matter, gray hair, wrinkles, body shapes.. doesn’t
matter. It’s matter of perception. No need to feel bad or miserable about these
realties.Work with pretenseby gracefulself-acceptance. That’s what Ishwara has created and
I accept Ishwaras judgement about myself.

Value : 3- Ahimsa-
Not causing pain to any living being. Also we must add, not causing pain to the
environment, nature, not disturbing harmony. Value of not causing pain because I do not
want others to cause pain to me. Ahimsa or nonviolence is the most fundamental value.
Nonviolence, ( Ahimsa, Satyam, Asteyam, Brhamcharya,) they are all nothing but refining
Ahimsa. Ahimsa is the primary value and other four are facets of nonviolence. It is a
primary value because I do not want to be violated at physical or emotional level. I want to
live and live happily, the simple desire I have. I have two fold consciousness, which cat
doesn’t have we looked at it yesterday.

Evolution is in sensitivity. We humans are much more sensitive than other creatures. They
are sensitive abouttheir needs only humans are given sensitivity for all creatures. Need of
not getting hurt or not hurting any other living being that is ahimsa or nonviolence. Lord
Krishna describes Ahimsa in Chapter 6: “Aatmopamyena sarvatra samam pashyati
yorjuna…- 6:32. Anybody can become exalted person by practicing this value. Slowly by
putting oneself in that position, if I was in that position what would be my reaction,
expectations. What kind of behaviour or treatment would I have expected. Reminding that
person also expects the same type of behaviour and it is my duty to display that. Treating
others as I treat myself that is Ahimas,. Sa yogi Paramo matah: that person is Yogi.

What am I , I am the self of all, so when I am hurting others I am hurting myself, that is the
ultimate knowledge that has to come to me. Reality is the self that I am is the self that
everyone has so I treat everyone as I treat myself. I never want to hurt myself, I always want
to make myself happy. I never want to make myself unhappy. This is one basic value that
can transfer us immediately. All values are basic values, Ahimsa is based on the oneness of
Aatma, oneness of self . I can hurt person at two levels, physically or emotionally. Ahimsa
means a commitment, not to hurt others at physical and emotional level. The second one is
more subtle. When does violence take place , whenever I am controlled by my passion. In
Ch 16, Verse 21 Lord Krishna says “ Kama: Krodha: Tahta Lobha: Tasmad Aetat tryam
tyajet”. Craving that I cannot control, anger that I cannot control and greed then I am
controlled by them. Arjuna’s question what makes person perform wrong action, Lord

13
Krishan says this Kam , Krodha, Lobha. Greed is result of unfulfilled desire, like puttingbutter
in fire it becomes more and more intense. Recognize these three as passions. When my
action is guided by these three, I am invariably going to be violet, I will violate somebody
right, dignity , requirement, feelings, sensitivities, because I become blind. When anuy
passion takes over me it is not my Viveka buddhi, or free will that comes in to play. I lose
my all sense of proportion. Then what I do is unbecoming of me. We should be constantly
working on these three passions, they make us violent. If human could control thesethe
world will turn heaven.

No creature has these three, for them it is only seasonal for them they don’t ogre at other
female, only humans have this lust. They don’t do things out of anger or greed ,when they
are satisfied they walk away. Gorging of tasty food can happen to me not to dog or other
animal. Humans the most evolved creature, appears the most helpless creature as he
iscontrolled by his behaviour. I ask myself what emotion is guiding my behaviour, Kam,
Krodha, Lobha, jealousy, hatreds, frustrations. All these demoniac tendencies , whenever we
are controlled by them our action would be violent. So watch out before doing any action.
We should be aware of the thoughts and emotions and motivation going on in our mind.
What I am going to say, is it out of jealousy, anger, frustration , stop it.

We should try and follow, two step response. One step is action out of emotions, immediate
impulse basedreaction which mostly takes place in the world. Two step response is step
back, ask myself , what is it that is motivating my response, is it anger, greed, jealousy etc.
bring back Vivkea, what is appropriate in this situation. That is two steps. Way to remain
free from violence is to keep under control our impulses. A non-impulsive behaviour, a
deliberate action. Either behaviour can be Aavegatmaka- impulsive or Vivekatmaka-
deliberate, when one lives this for long time it becomesSahaj, one needs to keep practicing.
This is the basic thing about Ahimsa.

Class 2: 11.30 to 12.30pm

Beginning of violence starts from the mind, impulses like, Kama ,Krodha, lobha, when they
take over the action that follows will always be hurtful. The discriminating- Viveki self, one
enjoying free will doesn’t come into play it goes in to background and the action becomes
impulsive action. Then this violence is expressed in action, it starts in the mind and one
need to address it by pratipkasha bhavana, need to recognize what impulse is arising in my
mind and how to neutralize that impulse. Kama is aroused because of aviveka-
shobhanadhyas, Amaniyatva dhyas, superimposing value on something which doesn’t have.
Looking at something as a source of happiness, which it is not. That is what creates liking for
that. We need to be aware that the objects don’t have happiness. If I don’t watch my
thought then it becomes Kaama- strong desire. Kama is a built up of thought. Dhyaseshu
visyandosh snagastesupajayate… Sangat sang jayate kaama, if I don’t address that thought
becomes desire, then desire develops in to craving. I must have it and then it goes out of
my control. As long as desire is not intense I have freedom to neutralize it. Crete that space
for myself, when my viveka come in to play. It is usefulness that is attracting me , what is
out there is useful but not source of happiness. Whatever created by Ishwara has purpose
to serve but nothing is source of happiness. Kaama arise by seeing happiness ,security,
comfort which is not there in those objects. If I don’t resolve it there then unfulfilled desire

14
brings anger. Anger is a result of frustration. I must have my way “ My way of highway” as
they say it in US. We generally want to control things. We want to have things our way.
Then we make demand on things and beings. I get hurt, frustrated with my own self. Sense
of helplessness. That frustration brings retaliation that is anger. Anger at other persons
started with frustration with the self. Understand mechanism of anger. If you do that then
there will be space to understand this. Why I cannot accept things as they are. Anger is on
account of unfulfilled demand, basically we are demanding people. First demand is made of
myself and that translates in to demand upon others. They should be like this for my
comfort. If you are good you will oblige me or you may not oblige me and in that case I get
angry. Give up demand, accept the thing, person as it is. That is accommodation-Kshama
for neutralizing anger. Karuna- compassion is a way to neutralize anger. Anger is being
intolerant, compassion is better than anger. Greed because of strong dissatisfaction with
what I have, I want more. I remind myself contentment is antidote for greed. “ Yam labhate
nij karmo pata.. as said in Bhaja govindam. Viveka for Kama, Compassion for Krodha and
contentment for greed, way to overcome these three enemies. We need to constantly work
on these. Thatis how we can neutralize those damaging tendencies. Because in
theseviolence I amthe first one who gets damaged. Before I affect someone else I damage
myself. It is like a match stick, it burns first before burning something else. All these are
Dwaras- gates for Naraka, meaning for suffering. You must realise how they aretorturing
me, devastating. Consistently applying the Pratipaksha bhavana to neutralize them. It is an
ongoing thing. For aVedantic person Sadhana goes non constantly. If that does not happen,
then it will manifest in action and that would be violent. Kama, lust or anger or greed arise
in my mind , person who can keep underdeck these impulses is a Yogi. He will be happy
who can keep these under check. To keep a check is the first step, neutralising, second
step. If not done then it results in action which can be at level of speech or action.

Let us look at how to control violence of speech. Tapo vangmaya uchayate- ch17. Lord
Krishna give basic criteria to observe before we utter a word. Anudwega karam Vakya , your
words should not perturb, disturb, others. Before I utter I should ask myself, whether my
word would cause any hurt? All these Ahimsa calls for sensitivity, respect for other person
their feeling, sensitivities, sentiments. Give them respect and freedom to have those
feelings. Sensitivity in every action is a tall order. Unless I am sensitive to other people, it is
difficult not hurting them. So at level of speech I make sure they do not hurt. Satyam- If I
choose to speak I must ensure that I speak truth, you have choice not to speak. Speaking
truth is obligatory. Priyam- has to be pleasant. Speak truth in a pleasant manner. Truth is
not bitter, our mind is bitter and I make truth as an occasion to express my bitterness. If we
are accustomed to observing this austerity of speech. Control of speech will also bring about
control of mind. That makes person an organised person, person of self-control. Control of
speech is very important for nonviolence. Need to be watchful of our words. Sometimes in
the name of humor you make fun of people, you humiliate them. To get some cheap
entertainment at the cost of someone else is violence. It hurts the other person. No one
wants to be treated that way. Making fun in front of other people, bring out someone’s
shortcomings. To embarrass somebody is also violence, they say Mahabahrat battle was
because of the words of Draupadi. It’s evident whose sun you are- son of a blind
Dhurtasthra, and Duryodhan decided to take revenge. The whole revenge lineage goes on.
Similar revenge story between Drupada, and Dronacharya, bot studying together in
Gururkula as children where Drupada king promised to give Drona half of his kingdom when

15
he becomes king. Poor Drona could not afford to give milk to his son Aswathama. Goes to
Drupada kingdom and is turned away… and the whole revenge story starts. Violence feed
violence. Ahimsa at level of speech is very important.
Worst ahimsa is at the level of body. We can never practice nonviolence at physical level
completely. Panch maha yagay, they are act of atonement to avoid five kind of sins that we
commit as householder. Pounding, grinding, fetching water, sweeping the floor lighting the
fire all of these involves viollence, some insects are sacrificed. That is why Panch Yagya
prescribed for householders. We can minimize Himsa, cannot avoid. Consumption itself is
violence. When I consume I deprive some other needy person. If I consume more than
required I damage myself also. It is unfortunate that modern economies are dependent on
consumption. All based on waste. Most prosperous societies are most wasteful. We think,
more we consume happier we are, more I hold more I deprive the needy people. So even in
holding, consuming more than needed ,there is violence. Wasting food is violence, eating
more chapati then my need is violence. Food is a big debatable issue, vegetarian , non-
vegetarian. When it is choice let us choose less evolved to consume ( Veg. Diets) in Vedic
time they used to consume meat because agriculture was not developed. I will not follow
any law that is not compatible to the existing situation, said in the context of Manu Smruti
and following, not following it. No justification tofollow something five thousand years ago
for doing something wrong now. Meat consumption is absolutely unjustifiable even
scientifically. Vegetarianism is less violence.

Basic violence is spiritual violence. Ignorance is the first violence. Ignorance creates in me
identification with body mind sense complex and I take them as Aatma. their cravings,
requirements becomes, mine. This is how fascination for objects arises. Aatma is of the
nature of happiness, wellness, and I am running to objects. That is an insult to Aatma.
everything lies within and you are begging outside. They are called Aatmahana- they are
damaging themselves. Seeking happiness and security where it is not. Overlooking and
ignoring even insulting where it is. Aatma sat chit Ananda is right there and we go out
begging that is the violence carried out because of ignorance. That is the cause of all
violence. Only wise person can be really nonviolent.

Value : 4-Kshanti,
Kshama- Endurance, forbearance- interpretation of forgiveness is not to retaliate. That is
usually equated to Kshama or forgiveness. When I do not react outwardly but within my
mind there is reaction, I am hurt, angry then I am hurting myself. This cannot be called
Kshama. So the explanation given is Avikarayam- having no Vikara- reactions in mind.
Accommodating or accepting gracefully- cheerfully what I do not like, what I cannot
change, is Kshama. It is a tall order. If a child abuses you, you smile, if you can extend the
same advantage to an entity that is older in body but child in mind, emotional immaturity.
Insult, jealousy, retaliation, greedy, these are emotional immaturities. All the retaliating
ones are not mature they are behaving like a child. We did that as a child, at that time it was
necessary. Now someone throw tantrums , that means there is mind of 5 years old in a body
of 50 years old. This is not to brand others, just for neutralising my reaction that I am not
responding to 50 years I am responding to 5 years old. Respond to the person behind the
behaviour. Only a person in pain can cause pain to someone else. A happy person can never
be angry . you are always generous when you are happy. It is pain, insecurity that makes
you behaves in a manner causing pain for others. Painful behaviour is the result of pain

16
within. Two sept response. Responding to behaviour is one step, responding to person
behind the behaviour is two step response. Aggressive person outside is very insecure
inside, it comes from inner fear. All aggressions are act of insecurity. Happy persons have no
accounts to settle. Human beings are always in pain, unhappy, miserable , therefore two
step response. Respond the person behind the behaviour. You may not have caused that
pain, it could be anybody. Pain makes me behave in a hurtful manner. It is like vomiting, I
cannot control my emotions and I vomit it out. When anybody behaves in a hurtful manner
and you happen to be there, it is your Prarabhda. Having seen the person behind the
behaviour and responding to that, the next stepis to understand that I have to face this
because of my own Karma- Ishwara. this would resolve all the possible reactions within us.
This is called respecting and accepting the person that is Kahsnti, Kshama, accommodation.
Kshama means no hurt, no anger, no retaliation. In very relationship something always
happens. There cannot be any perfect relationship. We are not perfect. I am not always in
perfect manner. I have my own shortcomings. If we look at our own self, we appreciate
other people.

What Vedanta is teaching is much more than psychology. Psychology says your desire is
real, Vedanta says they are not real. Not storing any hurt is important. Cheerful
accommodation of the shortcomings of others. What is your reaction to mosquito, barking
dogs, wondering mad people on the street, do you fight with them, this is called Kshama-
example of accommodation. We give benefit to all these fellows in the world. Who causes
me the most pain , the one who is closely related to me. Because relationship means
expectations, more expectations more chances of them not being fulfilled. That’s why there
re also talks about spouses and all the jokes about their behaviour with each other.
Accepting the person as the person is, not making demand on them. Behind all expectations
there is one demand, you should change for myself. World should change to make me
comfortable. What is love tome when you do what I want you to do that definition needs to
change. It is so important. This is the most important value as far as the relationship is
concerned. Ahimsa and Kshama go together. I don t cause hurt to other that is Ahimsa and
when someone causes me hurt I accommodate them - Kshama comes there. Relationship
required these two values. Ahimsa and Kshanti can make person a saintly person. People
are comfortable with you. People are comfortable with nonviolent person who is non
demanding. More accommodating you become when you are non-demanding. Kshama
requires to be a non-demanding person. Graceful acceptance of what is there.

Class 3: 5.00 to 6.00 pm

Value 5 : Aarjavam-

Straightforwardness, absence of crookedness is called Aarjavam, having one thing in mind,

different in speech and third thing in the behaviour is crookedness. Alignment in all three
aspects of my personality is Aarjavam. Saintly people will have alignment between their
thoughts words and deeds, alignment. When that is not there, that is a split personality.
There is a Gyata the knower and the doer- Karta. Knower the mind knows one thing
however the doer performerof action which is different from the knower does different
thing. When I am not honest, these things happen and I know that. Men knows what
honesty is what truthfulness is but I because of some compulsion they act the other way. If I

17
have no prize to pay then I will be an honest straightforward person. Conflict arises when
being truthful requires some kind of sacrifices that I think is valuable to me. Those acquired
values for wealth, power fame and their attraction is so strong that they become more
valuable to me then my honesty and truthfulness. In that conflict honesty loses the battle.
By nature we are all saints, by nature we are all Barhaman and mind is saintly by nature-
created from Satva aspect of five elements. Rag and Dwesha are incidental , they intrude us.
Each one of us loves to be honest and truthful. Unfortunately acquired values compels me
to go the other way that’s where the misalignment comes. If there is no alignment I
sacrifice my inner strength. It creates sense of dissatisfaction, guilt within me. All of this is a
big prize to pay in terms of creating misery for myself. Reason why we sacrifice honesty is to
be happy. I sacrifice these values-for the sake of some name, fame, power, wealth-
otherwise dear tome. But by creating this split I am creating guilt and unhappiness in myself.
This is a losing game, the very thing I want to acquire, I am sacrificing it in the process, this
is called self-goal.

Honesty, straightforwardness truthfulness is the best policy for my peace of mind. All the
stress can be traced back to this crookedness. Honesty is a natural value and value for some
materials is acquired value and there is clash between these. World think these dishonest
fellows always get ahead but they lose by remaining honest. Prosperity that person has
gained by being dishonest, how do we connect his gain now, it could be result of something
that he has done in the past. Let us understand this by an example. A farmer had a huge silo
of grains, he grows three crops and throws them in these huge silo. First he dumps rice,
then wheat and then corn on the top. But when he opens bottom he gets rice first , that’s
what he had put first. So if dishonest person is getting some pleasure now don’t be deluded
that dishonest persons are getting the best. Law of karma always works. Firm conviction
should be there about law of cause and effect. The effect has to be consistent with the
cause. Honesty is the best policy for harmony in my mind. For an integrated personality. For
conserving my inner energy and thus becoming a strong person. If you have the inner
strength, you can overcome obstacle by being honest. People compromise because of inner
weakness. They do not have that moral strength, conviction in life. As you saw so you reap
that law is always there. They cannot be role model for anyone.

Value 6: Acharyopasanam-

Worship , serving the teacher, Seva of teacher for acquiring the grace of the teacher. Serving
is always for pleasing and it is for acquiring the grace. Acharyopasanam is serving the
teacher, pleasing the teacher. Not in the sense of corrupting or flattering him. Pleasing by
genuinely doing something that he likes to see in me. Teacher is always a pleased person
and he doesn’t need to be pleased by us. There is this famous dialogue between
Yagyavlakay and Maitreyi, I am going to renounce everything, I have made enough
provision for you. She asks a question, suppose I get the wealth of the entire earth will that
make me immortal? Ygayvalkaya says No, one cannot get immortality with wealth, you can
lead a comfortable life. What is the use of the wealth that does not make me immortal. Give
me that knowledge that makes me immortal. She is a Jigyashu, he was pleased with her
question, hearing that she is dedicated to knowledge. That makes teacher extra pleased.
That gets the special grace of the teacher. Student has to demonstrate, what he values is

18
the knowledge. In word Guru there are two letters, Gu and Ru, Gu- darkness, Ru= remover,
dispeller of darkness.

Yamraj says to Nachiketa in Kathopaishad , please with his sincerity to knowledge and
willingness to let go everything. He was able to create that conviction in Yamaraja that here
is a right aspirant. You cannot bribe teacher with something, this is what he
wants.Mundakopanishad says, when you find an appropriate aspirant, the teacher should
impart the knowledge to person. There is no obligation for a wise person to do anything but
scripture recommends. A worthy student creates a condition that teachers is ready to
impart knowledge, shower that additional grace. Don’t think teachers are that easy to
please.

Servingthe teacher means , pleasing the teacher. He is ready to impart the knowledge. Then
a relationship is established. You invoke a shishya in yourself. It took long time for Arjuan to
invoke a shishya in himself. Only in Kurushetra he had the right frame of mind , that other
things cannot solve his problem of grief. Shishyaseh AhamSadhi mamTvam prapdhye… so
Krishna becomes Guru from a friend. That’s what seva does, creates a bond. Establishes a
special relationship when he is on his own, he is ready to impart the knowledge. Tat vidhi
pranipaten pari prashnena sevaya…

To establish that relationship is Acharyopasanam. What is important is attitude, it is the

attitude that transforms us, action is incidental.

Value 7: Soucham-
Purity , state of Suchi- purity. It is at two levels, external purity and inner purity. External
purity is cleanliness. External order shows an organized mind. Importance of being a clean
person , organised person. Not only body, cloth, but around also you look organised. That is
a required a value for cleanliness, also required alertness for setting things right. That is
externa cleanliness. We can also include cleanliness of food, what we eat affects our mind
and body. So we prescribe Satvika food, avoid too much spicy food, stale food, leftover
food, consume fresh , stable food. What is not stable outside will not be stable inside.

Otheris cleanliness of the mind, I keep my clothes clean by detergent. We know that if the
stains longer on clothes it isdifficult to clean them. Mind is also like fabric, can easily get
stained. In our day to day interaction we get hurt, guilt, jealousy, attachment, aversion.
Little stains, not deep, if they are cleaned right away then it is fine. If you don’t clean then
they built up. All these things don’t happen overnight. Person has not taken care to keep his
mind clean. If you allow clothes to get stained a time will come when the original color will
not be known.

What is the detergent for min? Pratipaksh Bhavna, deliberately taking a contrary position,
for anger- accommodating, for pride- humility, for pretentiousness- honesty and like that,
every negative thought and enemy arises in my mind they are creating disturbance in my
mind, makes my mind restless, perturbed. We should be alert, conscious about the thoughts
occurring in our mind. Should be able to identify those thoughts , jealousy, hatred, aversion.
Sometimes we don’t even know, I don’t have Raga Dwesha we claim. Becoming familiar

19
with mind is first and important step. Knowing the enemy is half the battel won. Whatever I
value when I find it more in someone else jealousy comes in.

Animals don’t have consciousness to feel, it’s a great disadvantage, human have this
advantage which is converted in to disadvantage. This great evolution of self-consciousness
has become the cause for misery, which can also be a cause for moksha. I compare with
ohters because I am not happy with myself, I become jealous when I see someone has
something that I don’t have. Pratipaksha bahvana is the detergent. I cannot tolerate his
getting ahead, so I go and congratulate the person, share the happiness of the person.
Jealousy can be replaced by sharing the joy of whom we are jealous. Jealousy is a common
stuff everybody has it. Other common thing is self-condemnation because of self
judgement. It is nature of our intellect to judge anything that it comes in contact with. First
thing is to judge and then decide the strategy. First judgment I make is of the self, and
usually I am not kind to myself. I expect myself to be all right, successful all the time, I want
to be perfect. When I find that I am not able to live up to my expectation I fail, reject
myself. If I don’t do something about it this dislike can become, rejection to condemnation
and then it goes out of my hand. I am very critical of myself. I have set stringent standard
for self and I mostly all that is the cause of unhappiness. Self-acceptance is the Pratipaksha
Bhavana for this, very important value. Let us be graceful about accepting my own
shortcomings, limitations, imperfections. Whatever shortcomings I have , I may want to do
something about them, I will work on them acceptance does not mean I do not change,
always ready to change where ever improvement is called for. Doesn’t mean I condemn
myself. People say how we progress if we are satisfied with the self. History shows all
progress comes because of dissatisfaction. It is not that you have to reject yourself and
make progress, by rejecting I lose capacity to do anything, it takes away my inner vitality.
Doesn’t mean that I necessarily condone my limitations, I have commitment to overcome
them. Something I overcome, something I cant.

Kshamshilam- being accommodative, gracefully accepting myself, not rejecting myself, that
is the worst thing I can do to myself. Self-rejection is a great impurity. Not branding myself,
judging or rejecting myself. In short we should be conscious about various thoughts an
attitudes of mind, if against our values we should be ready to correct them.

Value 8 : Sthairyam-

Being steadfast, before choosing the goal think million times whether it is worthy or not.
Goal here we are talking about is Moksha. Any auspicious thing will get obstacles, this is the
nature of things. People of lowest category do not even commence something because of
the fear of obstacle. The middling people will let go when they get obstacles. The exalted
people do not give up their goal and their efforts even when confronted by obstacles again
and again. Obstacle is a coming thing in life. When you decide to be on spiritual path they
come at three levels. Adhaytimika ,Adhi bhoutik, and Aadhi daivik. My own body mind can
become obstacle to me, the world around can become obstacle. And my stars, karmas can
become obstacles. As far as my personality is concerned, ill health, laziness, lack of initiative,
lack of conviction, dispassion all of these can be obstacles, obstacles from the family, friend,
ill luck, Prarabhha. It’s my job not to submit to them, greater the conviction for the goal

20
stronger my efforts would be. All achievers in any field had to face many obstacles, those
who don’t give up only they achieve. Must develop stronger and stronger conviction.

I get convinced that ignorance is my primary problem that has created all other problems.
World or no one else responsible for my problems that should become very clear. We keep
on finding problems outside like Don Quixote. The enlightened self is my friend and
nondiscrimination is my enemy. Ignorance is the first problem, when mind looks at
someone else as the problem I should bring it back that no one else or I am the problem,
ignorance is the problem, and knowledge is the only solution. Means are decided once the
goal is clear. More clear we are about the means the knowledge, Antakarana shuddhi,
vairagya, values are important. I can stay put on the path, so Sthairyam steadfastness.
Prayers should also become important part of our daily routine we always lack the
adequate strength to overcome difficulty. Seeking help is the definition of intelligent living.
Ishwar krupa, guru krupa, shatra krupa, atma krupa, grace of all, work for these things.

17th December 2019, Tuesday

Class :1 : 9.00 to 10.00 am

Value 9: Atma Vinigraha-

Ver well controlling, restraining, mastering the self. Primary meaning of Aatma is
Satchidananada Aatma but controlling that doesn’t make sense. So here Aatma is what we
call in common sense terms, body mind sense complex, the Upadhi that is called Aatma
here. We entertain I - ness in this Body Mind Sense complex. Why are we told to control ,
master those things, usually they are not in our control. They have their own mind. Body
and sense organs behave the way they want and same thing about the mind. They don’t’
want what we want them to do. What is meant by control here, make them do what we
want them to do. We want their cooperation, we want support and cooperation of this
body mind sense complex. Aatmaiva Aatmano bandhu, Aaatmai hi ripu aatmavan. It can be
both our friend and enemy , depending upon how we handle it.

It is friend of those who lave learn to master , rein them in. On the other hand , one who has
not conquered these for them, this Aatma of the nature of the Body mind sense complex,
becomes enemy. In that context it is more important that they are made our benefactor our
friend. In Chapter 6 Krishan says Uddaret aatamanatmanam 6:5, lift ourselves up.Make sure
that they become our assets, our blessings. If we do not pay attention to that. Slowly and
slowly they will become our Shatru, enemies. This force o gravity always pulls us down. For
climbing up we have to overcome that pull of gravity. If you don’t do that you can roll
down. Force of Rajas and Tamas have tendency that they pull me down. Rajas creates
restlessness, attachment and makes me extrovert attracted towards the objects of pleasure.
Tamas creates dullness, lack of motivation. When ther are predominant then they act as our
enemies. Satva makes the mind calm, inward looking, contemplative. Satva is our friend and
rajas tamas are not our friends. We required Rajas Tamas to conduct our daily life activities
but whne they are at certain limit that’s all right. There should be dominance of Satva. By
aatma vinigraha? It is to transform personality in to satvik personality. Develop tranquility,

21
transparency of mind, then you want to meditate, study, pray , mind says yes. Mind support
us in our pursuit to attain our goal. It requires deliberate efforts to make our mind friend ,
and we should consciously be making these efforts, otherwise force of rajas and tamas are
always active and mind will come under their sway. We need to make sure that mind is
under our sway and not under the sway ofRajas and Tamas.

Kathopanishad gives a good allegory of a chariot. Aatmanam Rathinam vidhi, saririam

Ratha meatu, budhhi sarthim iti… This body is like a chariot, it is drawn by horses organs of
perceptions are like horses they draw body towards the objects. Charioteer is the intellect,
drive makes all the decisions. Driver must know what our goal is and what path should it be
drawn, the charioteer has the rein in his hands. Mind is in the place of the reins, intellect is
charioteer. Who is riding this chariot, you and I are riding that chariot. One that identifies
with the body mind sense complex, organs that Jivatma is the one who rides this chariot.
Who decided where the chariot will lead. The one who drives should decide where the
chariot should go. What path you take not determined by one who drivesthen you would
never reach your destinations. That’s why the intellect the charioteer has the most
important role to play.

At every moment there is choice between Preyash and Shreyash. Preyash isthat which gives
immediate satisfaction, coming from the worldly things, the materials and sense
objects,pleasures. Shreyas is the lasting value, Moksha pursuit. Every moment there is a
choice between this two, what do we choose, that decides our future. Shreyas is lasting
happiness it happens when the mind is inward looking. For enjoying pleasure you don’t’
need inward looking mind. It is easy and that’s how chariot ends up on the road side,
distracted. We end up in binding happiness instead of freeing happiness. we have to make
a strong effort to completely turnaround the mind from its extrovert tendencies. Make it
inward and introvert looking. This is a tremendous effort. This is what is meant by Aatma
vinigraha. Controlling the mind sense complex. Mastering them is to slowly and slowly turn
it around from extrovert tendencies and make them introvert. Mind should be self-abiding,
not abiding in non- self. This requires tremendous efforts because it is easy for mind to run
away. From Kama arises, Krodha, then lobha and they will create hell for us. If mind remains
extrovert , then it invites all negative tendencies which tortures us. It should be made to
taste the peace that lies within. Mind has to tastet that until it will keep looking for
immediate gratification.

How to control the mind, educate it and let it understand where it’s real help is? How do
you turn mind around and make it abiding in itself. by making the mind see. When mind
seeks immediate gratification, it feels good, it creates further craving and time comes when
these cravingscannot be satisfied anymore. Educating mind is called Dosha Darshanam, in
Viveka chudamani it is said let the mind see the disadvantages, damages involved when it is
running out and seeking the immediate gratification from the objects of the world. Make
mind free from the objects of pleasure and bring it back within, that is called restraining the
mind. InTatvabodhah we have learnt, Sama, Dama, Uparama. Every time mind seeks
happiness out there, make the mind see all the pain involved in this short term pleasures.
Short term gain long term pain. Let the mind see the long term pain involved. Turning the
mind around also has pain. Mind like car running at 100 km speed cannot be immediately
turned around, it needs to slow down. Practicing values is also suffering. Remain prepared

22
for that initial pain. Short term pain, long term gain. When it runs out for short term gain,
bring it back and show it long term gain. It is like turning the flow of the river. Values are of
course means for that, means for controlling the mind. It is easy to cheat, tell lie, easy to do
those things. We grow up telling lies out of fear of punishment as a child, fear of pain so
take the easy way out. Arjuna also wanted easy way out. It lends us in greater pain,
avoiding little pain results in greater pain. It requires understanding the mind, all values are
doing that. Purpose of practicing values is to help the turning around of mind.

Value: 10 Indriyartheshu Vairagyam:

Organs of perception, Sabda- words, sparsha- touch, rupa-visual ,rasa- taste, gandha- smell.
First is gratification of senses, second is gratification of emotion. The joy you have in the
company of a person you like, live that gives you the emotional gratification. Then there is
intellectual gratification, travelling to places, studying various things other intellectual
pursuits, great joy involved there. It is the gratification of intellect. Don’t think we enjoy only
sense pleasures. There are millions of people, absorbed in their work and have disregards
for objects of sense pleasures. Vachaspati Mishra, well known for his commentary on
Brhamssutra Bhashya, on every Darshana- school of thought he has written Bhashya. Once
he was involved in his studies he looks up and sees a woman and asks who are you and she
says I am your wife, silently serving him for 25 years. Getting very impressed with her
devotion he gave his Bhashya her name Bhamati. When you get emotion gratification,
intellectual gratification you don’t care for sense gratification. Power, fame, wealth are the
biggest gratifications. People work so hard, running for any political positions have really
very hard work schedules, and all these for the gratification of ego. We in our life gain
gratification at many levels, though this mentions only sense objects and pleasures.
Assuming that they are the ones that distracting the minds.

We know not only Indirya, even thoughts also distract our mind. Knowledge comes from
Sharvanam, mananam nididhyasanam but for vichara the mind should be focused, free from
tenancies of extrovertness. Dispassion towards all these gratifications ( Indiryarthesu
variagyama) method is dosha darshanam- realise the suffering involved in pursuing those
pleasures and also what I am missing by running after them. You may get pleasure by
satisfying the senses but we must remember what we are missing in the process of enjoying
those pleasures. Opportunity cost, invest mind in something giving you less returns, and
losing the bigger gain, that is opportunity cost. We are missing the joy of our own self which
cannot be compared with these temporary pleasures coming from sense gratification.
Limitlessness is the potential in our life, then engaging in something limited, does that make
any sense? To Vivekis it doesn’t make any sense. Reminding the mind- dosh darshanam,
what is lost in pursuing the limited, we are missing out the limitless. In pursuing the small
things we are missing the large ones. Humans can pursue Moksha.

Anekajanma samsiddha, as Lord Krishna says, so if we don’t start pursue in this life, don’t
know how many more lives would be needed. Preyash- short gain, Shreyas- long term gain.
There is no pain in Aatma. If horses are not trained they would drag you away, while riding
horses would be attracted to green fields, you have to control them and put them on the
right path. Mind has superimposed the values where it doesn’t belong, the happiness
where it doesn’t belong. Even the momentary happiness we are getting from the objects is

23
not there. This Bhogas are nothing but source of suffering. Vedanta says those pleasures
are false projections. Ishwara has not designed the world for giving us happiness, peace,
love because Ishwara knows that is what we are. It is our nature so why would Ishwara
provide it outside. The world is created just to fulfill our basic needs. Whatever need
Ishwara created in us, he has created world for fulfilling them. Need for hunger is legitimate,
need for happiness is not a legitimate need. It is like 10 th men story, that search can never
be fulfilled. Ishwara has not created things for source of happiness, peace, or love and that
is where we are looking. To understand this is Viveka that creates Vairagya. Vairgaya is the
result of Viveka, which is understanding the realities as they are. That Aatma is
Sachindanada, self is the nature of happiness, limitless, what I am seeking is in my own self.
This is Praptashya prapta, attainment of already attained. Whenever mind wants to attain
something it is unattained, remind this to your mind. Pujay Swmijai’s missing glasses story.
A man while reading newspaper, attends to friend and tucks the glasses up towards head,
on resuming the reading he starts looking for glasses, calls wife angrily where are my
glasses? Glasses are right there on your head.. praptashay prapti.

Two kind of desires in life, one for what we have not attained, and the desire for what I
think is not attained. Desire for cup of tea is desire for unattained, but desire for glasses is of
what I think is unattained. Desire for love, happiness is in this category. Happiness,love is to
be given not to be asked for. You have it so you give, to experience happiness give it and
you get it. This is the desire for what I think is unattained. So whenever a desire comes in
mind is it for what is unattained or it is for what I think it is unattained. What is already
attained cannot be attained. I am not saying thatthere should be no desire at all but desire
for already attained is a problem. That desire can never be fulfilled. That is what is meant by
vairagya. This is how the mind is made free from its usual tendencies, attractions,
attachment, desires. all gratifications are only seeking happiness which I already have. Let
me give happiness not ask for it. Transform yourself from being a consumer to contributor.
One who seeks to give happiness, give love he gets it. So this is Indriyarthesu vairgayam.

Value 11: Anahamkara:

Freedom from ego, Manitvam is a hidden pride, and Ahamkara is manifest pride. We all
want to control things. We get angry when we do not have our way. Expect you to conduct
yourself in a certain way. Ahamkara is the sense of I that arises on account of identification
with this body mind sense complex. My nature is selfand the body is non self. Relationship
between Aatma- Anatma is similar to the relationship between the actor and his costume.
Aatma is actor and body mind sense complex is the costume. Actor needs costume to
perform the act. To act as abeggar he should put on the costume. Aatma needs costume to
do the Vyavhar, to interact with the world, therefore Ishwara has given us these Upadhis as
costume, Anamtma , non-self which is like the costume. Also Ishwara has given this power
to will, power to know, and power to act ( Ichaa Shakti, Gyan Shakti, and Kriya shakti)
problem is when the actor identifies with the costume. Costume or beggar is not the
problem, I am the beggar that is the problem. That comes on account of identifying with
thecostume. That notion arises in I the Aaatma because of identificationwith the body mind
sense complex it is called Ahamkara. In words of Kathopanishad, when Aatma isidentified
with body mind sense complex it gets the notion I am the doer, the enjoyer, doer
shipexperiencer ship. That is the notionaroused in Aatma because of the identifications with

24
the costume. And that is how there is enough of suffering. For me to have fear, we don’t
need real snake , that notion of snake inrope is enough to create fear. So the helplessness is
created in the actor just because of the identification with the costume, that identification
is Ahamkaar. That notion needs to be removed. When ‘I am’ does something there is always
possibility of the guilt. When my mind is not in the right place problems are there, all that
may come out in my words, I might hurt you. Whendoer ship is there, there is always
possibility for the sense of guilt. Kartutva has the potential of guilt and Bhoktrutva has
potential of hurt. Ahmakar continuously suffer from these two. Constantly making the mind
see how these notions arise from the identification with what I am not. Ahamkara is a whole
bunch of complexes. Inferiority complex- I am no one , superiority complex- I am something,
these are all notions arising from identifying with one or other aspect of personality.

Then identifying with sense organs, I can’t see, I am blind, I am deaf. Intellect- I am
successful, failure. Etc. each of these complex is the source of sorrow.Youngster on a bike
silencer removed unbuttoned shirt with golden chain goes around, father looks at him as
cause for his increased blood pressure. All role has possibility of stresses, strains…
recognizing how all these separates me from others. That is ahamkara, seeing this, what are
the consequences of these notions, Ahamkar. Recognize ahamkara, the notion every
moment, who is talking. I am speaking, I am listening these are all ahamkaras… we have
reduced ourselves from extremely unlimited to these limited entities.

Class 2: 11.30 to 12.30 pm

State of mind where raga is gone is Vairagya, Raga and Dwesha are two sides of the coin.
When something becomes very important to me I look upon it as object of happiness,
wellbeing, in presence of which I become comfortable and in absence of it I become
unhappy, that is called attachment or raga. Our mind becomes colored, therefore we do not
see that object as it is , we see it with colored glasses. Raga attachment accompanied with
dwesha aversion, whatever is a possible obstacle becomes object of dwesha aversion. When
raga is there dwesha is going to be there. They go together, this is very well demonstrated
in Hindi movies, one hero two heroine stories. In Raga we don’t see things as they are we
color them and live in our private world, called Jiva Srushti, other is Ishwar srushti. Universe
of names and forms as creation of Ishwara, I barely look upon them as it is , I superimpose
upon them either pleasure or pain or indifference. Today I may not bother about something
but that could become object of raga dwesha at some stage, like rock on the roadside for
which I was indifferent, it becomesobject of raga when I want to change my tyre and need a
stone to stop the car from rolling. By seeing thing as different from what they are by
projecting upon them a potential pleasantness, or unpleasantness which they don’t have.
The world can neither make me happy nor can it make me unhappy. If something seems to
make me happy because I have superimposed value upon it that is not there. Same thing
applies for unhappiness.

In reality nothing in the world is source of happiness or unhappiness. Apply this reasoning
whenever mind comes in contact with something. Use it if it useful , don’t throw away the
baby with the water. Money is nothing that is is wrong, also money is everything is also
wrong. Everything has it’s own place in scheme of things also in my life. Ultimately universe
is nothing but the creation of Ishwara, Ishwara himself manifested as creation. For creating

25
you required Nimitta Karana, Upadana kaarana. Ishwara needs nothing for creation.
Upanishad says he made himself as universe, he manifests as universe , that is real viveka
ultimately. To see this universe of names and forms as manifestation of Ishwara. Is there
Bhagwan in this chair, table, pillar, post? If Ishwara is not there then he becomes limited.
Nothing can exclude Ishwara. he has to be everywhere. Is it possible to see Ishwara in this
pillars and posts? It is true, everything has Ishwara. Asti, Bhati, Priyam. Drik drasya viveka
tells us every name and form has these five aspects, asti- it is, bhati-shine, priyam- loveable,
everything has the potential of making us happy. Meaning that it is possible that you can
enjoy any name and form. What prevents us from enjoying the beauty that is here. Poets
have created all kinds of complexes and confined the beauty to certain things. By calling
something beautiful we are declaring other things as not beautiful .when I have no
preconceived notion of what beautiful is, what face, body, flower, can be called beautiful.
When things fail my expectations I declare it not beautiful. If I don’t have preconceived
notions I am free from all. Varigya gives us that freedom.

Vairgayma doesn’t mean I am indifferent to things. Rejecting something is not vairagyam, it

may be necessary practice in order to cultivate certain amount of detachments etc. it does
not mean that I am not comfortable withwhat is given to me. Not enjoying something that
you have is not vairagya. I enjoy everything without getting addicted to it, that is Vairagyam,
without being dependent on that. Raga , Dweshaelements make us bound. Whenever I
relate to something, it is not that thing wiihc binds me it is the rag dwesha in that
interactions that’s what binds me. So Vairgyam is freedom from attachment and aversion.
We do not see and appreciate things as they are. As mind become free from raga and
dwesha it is closer to Ishwara as said in Ishavashyaopanishad. Vairgya comes when mind is
free from these superimposing values of attachment and aversion. Seeing something which
is not there. A text called Parokshanubhuti, it talks about Varigayadi chatustha sampati,
viveka become natural only when we have vairgyam. Constantly striving to neutralize the
attachment by pratipaksha bhavana, contrary attitude. Vairgay gives us freedom, you feel
free to relate to anything, that doesn’t mean keep on hugging everything. To be free from
preconceived notions is a big thing and brings us closer to ishwara.

Value: 12 Janma Mriutyu Jara Vyadhi Dukha Dhosha aanudarshanam:

Seeing again and again – Anudarshanam. Seeing pain and suffering involved repeatedly in
Janma , Murtyu, jara, Vyadhi. Lord Krishan asks us all the time todeliberate on pain.
Suffering is involved at every stage in life. This human life is full of pain, it looks like a
negative way of doing isnt’ it? We are always asked to think positively, why this negative
thinking. Vedanta doesn’t describe negative or positive thinking, it wants the right, realistic
thinking. Thinking about things as they are. Very often we fail to see the pain that is there,
life goes by and we do not realise. Krishna is not asking us to create suffering. Suffering is
involved all the time, just be aware of it. When I become aware of suffering, then there is
this impulse in me to be free from it. Sukah Prapti Dukha nivrutti, thatis what every body
wants. When we see the pain and suffering involved in life, dispassion happens. Here
Krishan tells us few important things. There is a Vishn purana, in which Vidura is teaching
Maitreya, where he describes this Janma, Mrityu, Jara Vyadhi.

26
In Shiva apadradha Khsma panastortam Shakrachartyajidesribes, Oh Shiva, this Aparadha of
omission and commission pleas forgive. I have done so many things that I should not have
done. When I was in my Mothers’ womb because they see that it is not the coziest place in
the world, foetus is full of urine, blood, stomach fire, being baked up in the filthiest thing in
the world. This is how I had to spend my time when I was in the womb. Who can describe
the pain I was giving to my mother when I was moving in the womb. He told god please
release me from here and I will worship you. So he is released from the womb , if child
doesn’t cry at the time of birth , doctors slap the child, dwelling in the womb is painful, birth
is painful. Dwell on this and arrive at conclusion that I don’t want this suffering again.

Lord Krishan wants us to deliberate on the pain at the different stages of life. Not only birth
is pain even childhood also is painful says Shankracharya ji, as a child all the insects come
and sting me, I was helpless, I had no energy even to remove those mosquitoes causing me
pain, helplessly I was suffering. My body was anointed with faces, all the time craving for
mother’s milk etc. pains that I went through in the childhood. We don’t remember it. There
was so much pain that I had no occasion to worship you in the womb and in the childhood.
In youth I was intoxicated by all kinds of impulses so I could not worship you. My mind was
occupied with pride, not Shiva. I have become old now, all the time worried what will
happen to me and my children so I cannot worship. Thus the whole life goes away without
worship.

So, Janma- birth , lot of pain, Mrutyu- death mjuch pain. Purana talks about the pain of
death elaborately, also meditate upon the pain involved in that. I don’t want prana to go, I
want to hang on to this life. If I prepared for that then no issue. Like on junctions you change
from one train to another train. I think death is end of it, I equate with body and think of
death of body as death of self. Strong attachment to the body. Strong fear from death.
Death also very painful because of our attachment with the body. Jara- old age very painful,
I cannot sit, get up, climb up , climb down nothing wrong in it. We suffer because we feel
helpless. People also treat you with contempt. “Yavat Jit Uparjana Shakya, Pashyat jivan jar
jara dehe…. Said In Bhaj Govindam”. Old age painful both physically and emotional because
you don’t count for others. People don’t care. Once you retire all the problems starts. Birth
is gone, jara is far away ,death is far away so I have nothing to worry then Vyadhi

Vyadhi- disease, all types of viruses etc. reflect on all the pain associated with this human
body. Lord Krishna says so much pain and suffering involved so think about it and develop
Vairagya. I do not want not be born again. In chapter 9 Krishna says, Anityam lokam .. this
body is perishable, unpredictable so worship me. Life is as momentary as there is a drop of
water on a petal of lotus saysShankaracharyaji in Bhaja Govindam. One man comes to saint
Eknath, you are so peaceful, I am so worried, anxious. What is the secret? Saint says, I
willtalk about that later but form the lines on your forehead I see that you are going to die
in a week from today. After one week saint went to that person , he was in bed all peaceful
. saint asked what happened you seem to be at peace what happened. He said I thought I
am going to die I settled account with people, sought pardon of people hurt by me,
pardoned those who hurt me what is the point holding on to anything I have nothing to
worry about now so I a mat peace now. So all sorts of accounts they are holding, they are
creating stress, trouble. Settle accounts , need not wait for death. It is not that death is
unfortunate, it has some lessons to teach us, prepare for death means settle all the

27
accounts. No baggage left with me, the next birth will bethere if I still have accumulated
baggage. Baggage of raga anddwesha forces us to take birth. Settle all those accounts,
become free from baggage, no birth. So death can also teach us a lesson, how to live life.

Whenever Vedanta talks about death it is about life. Ch 8- Ya Yam Vapi tyjanat kalevar.
Whatever is the last thought at the time of death, determines my destiny. Last thought
come on it’s own, we don’t have will to determine. Thoughts that are entertained during the
life, that attitude itself appears at the time of death. I don’t have freedom to determine the
last thought. Do we have freedom to decide what dreams we have? Tasmat Sarveshu
kaleshu maam anusmara… so remember me all the time, Yudhya cha.. fight also – do your
duty, don’t retire and go to forest, remember me along with duties, no luxury to renounce
the duties doing duties doesn’t mean remembrance of the lordcannot happen whiledoing
duties. If we have entertained the thought of lord all the time, that’s what will present
before us at the time of death. Discussion about death is to educate us how to live. It is to
live the life intelligently. Right now help me to get my mind locked up in your feet, don’t
know what will be my condition at the time of death. We have limited time, intelligently
using the time , we have limited time and long distance to go. Kenopanishad says, while we
are here if we attain the goal the life becomes worthwhile. Otherwise we do not know what
is waiting for us. So reflection upon the dosha involved in all these stages to make us
realistic, to recognize that this is not what I want. Varigya should be a healthy thing, based
on the realities of life. Realist vairagya not smashan vairagyam.Vedanta will teach vairagya
based on the understanding of life. Look at rope as rope that is called Viveka. Seeing things
as they are that is Viveka.

Class 3: 5.00 to 6.00 pm

Value 13: Aashakti:

Shakti is attachment, ashakti is freedom from attachment, you are already told about
Varigyam, freedom from raga dwesha, passion. Again Ashakti:, now we come to different
class of objects, they aredifferent from sense objects. We can avoid objects of senses ,
create a distance from them, but there are certain things we cannot create distance from,
like my house, furniture, and many other possessions.We cannot create distance from
them. These are the things like house, like furniture, clothes, many of these things required
for our day today life. Detachment with reference to this kind of things. When I come home
from work I like certain chair, certain kind of dining chair, certain kind of shirt, certain kind
of shoes, certain kind of home. Which is okay, have them use them. Sometimes slowly our
relationship with these things turn in to relationship of attachment. Look at my collection of
crystals, Ganesha, very often these things remain the needed things. They become also
pride of possession, we get attached to them. Where is my pen? I am not comfortable with
other kind of pen, pencil, my book. How we get attached to these things. Derive a special
kind of pleasure from these things. I look upon them as a source of comfort. I become
dependent upon them. This is called Shakti. These values are taught in the context of self-
knowledge that we are talking about. Even when I am listening to scripture, self is the
subject matter of what teacher is talking about. Any distraction to that becomes an
obstacle. When I sit here and think of a special chair in my home. Thus we become
dependent upon those things, start deriving pleasure out of them. Using is one thing,

28
deriving pleasure is another thing. This is the kind of attachment we develop with our
possessions. They occupy my mind. It is one thing to have a car and use it for transportation
and another thing to get attached to that car. Lord Krishna doesn’t say don’t have
possessions. First thing for an aspirant is to have minimum requirements. Keep life as simple
as possible. They should remain only object of usefulness and not become objects of
pleasure. Then separation becomes difficult.

Let us understand what kind of relationship we should have with objects of daily use. It
should be the kind of relationship when we are a guest at some place. I enjoy them but I
don’t have ownership with them. So no hesitation in leaving them. That is the kind of
relationship we should have with these things. I am using things for day to day convenience.
This Mamkara is a big notion. What is mine is a big question. Pujya Swamiji used totell a
story, In Mumbai when Swamiji went to one house for Bhiksha, in an apartment on the 12th
floor flat, what is yours in the flat, because you share right wall ,left wall floor, ceiling
everything with someone else, may be owner was the owner of only the space inside? I call
shoes mine, shoes don’t say they belong to you, if someone else wears , they go away with
them. Relationship of mineness ( Maamkara) that gets established that is talked about
here. One should always be alert when comfort comes. Comforts come as guest, linger on to
be host and stays on to enslave you. Soon before we realise, the luxury become necessity.
How many things were luxury have now become necessity. So we become more and more
dependent on things. Vedanta doesn’t say we should not use modern facilities. Technology
doesn’t create problem , it is the attachment that creates the problem. We cannot blame
any gadgets , they empower you, increases convenience. Technology is okay but now you
cannot do without cell phone. Now everyone wants to be kept informed. How if you are not
alert , you slowly slide into dependence.

The corner of mind that is to be occupied by prayer, mediation is now occupies by

cellphone, gadgets. Items of usefulness, they become the items of comfort and pleasure
and make me a slave. How they become my master, I need to be alert about that. Use
everything if needed. First rule is to minimize the need and minimize the possessions. Even
those things we use, we can enjoy the comfort, without having to call it mine. When I enjoy
flower, do I enjoy flower or I enjoy My flower. If you observe in subtle way am I enjoying
ownership or I am enjoying the object? Anasakti is same as Asakti , it has the same
meaning.

Value 14: Anabhiswanga

Swanga- excessive attachment, Anabhiswanga, freedom from excessive attachment. When

it comes to your spouse, friends, relatives you cannot be indifferent. There is arelationship.
My son is different from neighbors son. I give him love, care, attention. As far as the people
and relations are concerned there should be care and concern. It should be a nourishing
relationship. Newly born baby and mother, mother takes care of baby, but mother also gets
nourished. Baby by just being there nourishes mother. That’s how it should be with humans.
That’s why we have family, friends, guru , disciples, co students. This kind of attachment
that enables me to nurture, take care , that is a requirement in a relationship.

29
There will remain people from whom we seek love, affection, care and they also in turn will
expect that from us. But soon we realise that the attachment become over attachment,
concern become over concern. Child goes to school , mother get worried. In relationship of
healthy attachment we nourish, nurture and take care but we don’t control. Without
demanding a reciprocal affection. A non-demanding relationship, I exhibit affection, care,
concern but at the same time I don’t demand that they also should do this for me. How in
whatever we do , there is a hidden agenda of reciprocal relationship, care, benefit. When
expectations are not fulfilled, we get hurt. Relationship is meant to give me happiness,
comfort and nourishment. That now becomes a source of anxiety, hurt. Then we
understand this is becoming a problem now. We start controlling people in relationships. If
they don’t submit we start emotional blackmail, throw tantrums. All these things creep in
your relationship if you ae not careful.

The enjoyment should come from your care and affection, not what the other person
should do for you. All of these things, pull my mind away, drag my mind away. Instead of
becoming a source of joy they become source of anxiety and hurt that is Abhiswanga.
Attachment is in order, the one that enables me to provide them what is necessary to raise
them and enjoy the process. You cannot do that without attachment. The excess of
attachment is not right. Anabhiswanga : Putra, Dara, Gruha dishu.. I (Swamiji) shifted
Gruha with the previous one- Ashakit. Certain attachment is in order, need to be careful
that it doesn’t become excessive.

Value 15: Nityam cha sama chitatvam:

Sameness of the mind towards Ishta anishta upapatishu, desirable, undesirable things when
they present themselves before us. Every moment the world presents before us. We
constantly come across, the situation that we classify as desirable, undesirable . when they
present themselves before, my attitude should be NItyam cha sam chitatvam- same ness of
a mind. This is more an attitude than a value. Desirable – undesirable, is it possible to have
same attitude? The first step is, if something is desirable or undesirable. Say Ice cream,
BMW is desirable, would you say that? Or a snake, scorpion is undesirable. Can there be
universal brand for something desirable. Understand that desirable, undesirable is my
subjective viewpoint , it is not universal. Can desirable or undesirable be said as nature of
something? There is no such thing as desirable, or undesirable, it is us who superimposes
these values on them, it’s a subjective view point. Whether the things made me happy or
unhappy or my perception about them makes me happy or unhappy? Is it not so? Given
thing can become undesirablein different situation, like Piasam when I have diarrhea.

First thing that my mind does is to categorize things in desirable, undesirable and
automatically our response changes. Two persons get married, starts with, I love you and
soon moves to I allow you I allow you. What I call desirable, it creates in me response of
happiness and unhappiness. What happens in my mind is not determined by me but by the
world. I am dancing to the tune of the world. We need to look at the habit of mind of
branding things. Not knowing the true nature of things I call it desirable, undesirable. If I
knew thatpurnatva is my nature, then nothing is desirable. It is something that adds
something in me, and undesirable that takes away something from me. This happens when I

30
am subject to growth and decay. look at the ocean Aapuryamanam, achalam pratishtam.
Rives bring waters, it doesn’t affect it’s fullness and if rivers don’t bring, it doesn’t affect
their fullness either. What is the nature of Aatma, infinite, limitless. Na Karmana vardhate
Mahiman… nothing can bring about growth or decay, that is called fullness. That is my
nature. When can something add value to me when I am limited. Basic problem is I look
upon myself as limited being. Therefore the need to become free from limitedness.
Ignorance causes identification, my feeling that I am limited being is not a right feeling , but
life goes on this feeling and based on that I judge this is desirable, this is undesirable and
lose the sama chitatvam. I super impose limitedness on myself and happiness on things and
categorize them desirable or undesirable. All of this is based on ignorance and ignorance
based superimpositions. Nityam cha sama chitatvam, the fundamental way of approach.
Accepting everything as gift from Ishwara, special value. So the Prasad Buddhi, this
expression is a special contribution of Pujya Swamiji. Or can one look at success and failure
as the same unless you are insensitive. Only way this can be looked at equal if we develop
prasad buddhi , take it as karma fala, result of my own action, given by Ishwara. The
moment it is called Prasada the attitude changes, laddu from shop is offered, you say no, I
am diabetic, but when it is from Tirupati and came as prasad, it changes my attitude. We
become happy cheerful when prasad comes to us. Situations doesn’t change but my
response changes and that decides the state of mind. One is by Recognising the
fundamental oneness that is there and second level looking at it as Prasada, that will help
to maintain the same ness or equanimity . or we constantly get confronted with things. This
is the type of mind required for pursuit of knowledge. That kind of mind is created by these
values.

18th December 2019, Tuesday

Class :1 : 9.00 to 10.00 am

People, situation, objects, present them before us and we are constantly confronted with.
That situation can be classified as Ishta or Un-ishta, success or failure, desirable or
undesirable. This is how life is made of pairs of opposites. We are required to constantly
confront with these pairs of opposite which invokes different response from us. To desirable
I respond with joy to undesirable it invokes a different response, I become sad. So my mind
goes like a seesaw- elation, depression- elation- depression. So the samtvam is necessary to
enjoy sameness of the mind. Aatma is the same and if we meditate upon it the mind needs
have the same status as that of Aatma. Samam sarveshu bhuteshu, tishtatham
Parmeswara. Lord prevails equally among every being. That is where we want to abide and
mind needs to be in tune with that. Only that mind will be able to understand. Pandita sama
darshina:.. those who see the samtvam are the wise people. So Lord Krishan prescribes
sameness of the mind, the mind which is conducive. For that the attitude called Prasad
Buddhi is required.

Looka at success, failure, honour, dishonor as Prasada. Easier said than done though.
Success, honor, praise we can take as prasad, but failure pain ,dishonor, taking themas
prasada is a tall order. We often heat this expression- ‘ Why me? When something painful
happens. Why did this happen to me that question always arises in our mind. Swami, god is

31
not fair. He doesn’t deserve our prayers. There is no way to determine what happens to us,
why it happens. Generally we can say it is the result of action. Who knows which action of
which life, that area is locked and god has kept the key. How do I know the past birth?
Thank god we don’t remember it. If I see the same people again with whom I had trouble in
past birth, better we keep away from them. When something good happens we never ask
why me? We feel that I deserved it. Pain,loss, failure are very difficult to accept. That is
where our test, our commitment to prasad buddhi, accepting that as a prasad, that is where
we are challenged. It only required total faith in Ishwara. that Ishwara is fair , not unfair.
Ishwara does not have raga dweha, no favoritism. Samo Aham Sarvabhuteshu… no
partiality, no cruelty to anyone. It is a matter of faith until we discover it ourselves.

There isno reason for Ishwara to have any raga dwesha- Attachment and aversion, to be
partial, cruel to somebody. Such things always emerges from an incomplete being. Someone
who is lacking, a needy person. When fulfilling my needs becomes an objective of my life,it
is the need in me that creates these likes, dislikes, partiality. Ishwara is not needy,
wholeness, completeness is the nature of Ishwara. Satyam Gayanm Annatm Brahman. All
inclusive there is no lack of anything. Therecannot be any demand from Ishwara. it arises
always from lacking incomplete being, not from Ishwara. Ishwara hasno agenda to fulfill.
Ultimate truth of life is where there is no agenda. Raga dwesha can not go along with
Brhaman and Ishwara, when we ask this question why me, because we feel that Ishwara is
unfair, he seems to be cruel. When you are punished by parents do you complain? Look
upon it as a punishment, it is also my interpretation. In the scheme of things, how do we
know that agiven event is right or wrong, because we don’t know what is happening today
willhave what impact after five years. With the extremely limited knowledge we have there
is no ways to ,know the future. God is impartial, benevolent. From fullness only
benevolence can come nopartiality can come. When we look at the creation itis evident that
Ishwara is benevolent. There is care for every creature that Ishwara has created. Whatever
creature need any time is provide for. When we look at the creation we see there is care
concern and benevolence, there is harmony everywhere. Spirit of Yagya offering
everywhere. There is a law of offering called Yagya, it can come only from fullness,
benevolence. Suhrudam sarva bhutanam, one who helps without being asked. When this is
the understating of Ishwara than Prasad buddhi is possible. accepting painful as prasad is
possible only when we have this infinite trust. Even in apparently what looks like
punishment, some well-being of mind is involved. It is this trust or Shradhaha that is called
in trying situation. When things are not going well. Heart is function and not stopping
between two laps is a grace, and there are countless number of such graces happening in
our lives every day.

I pervade the entire universe as blessing. If this understanding of Ishwara is there , we keep
that in mind and live our life accordingly . then only it is possible to maintain some degree of
poise even in unfavorable or painful situation. Before you fight this battle may you maintain
state of equanimity says Bhagwan to Arjuna. We are no fighting for happiness, gain, victory,
we are fighting for the cause. For the Dharma for our duty. Causeshould be there in life and
dedicate life to the cause,then these things become unimpprtant. A very keen
understanding o Ishwara is required. When we say this is coming from Ishwara. Who is
dispensing the Karmafla, more we understand that it will be easier for usto maintain
equanimity. Lord Krishan prescribed this value because the sameness is the nature of

32
Aatman and to know that atman, mind needs to develop that state. Pujya Swamijij used to
say you cannot attainlove through the path of hatred. Mind should be ready , when I am sad
and teacher says you are Ananda you become more sad. Maintaining that poise of the
mind, cheerfulness of the mind. It may be a tall order, but at least we don’t become
devastated in the process,incapable of doing anything. Some impact are so much that we
cannot recover from them.

Values 16: Bhaktihi Avyabhicharini -

Devotion to me , what is the meaning of it here? As given in chapter 11, it is meant for
cosmic form of Ishwara, others would say Arjuna was scared of cosmic form and request for
a form with fourhands and further reduce himself to human form two hand. So there are
three forms. When third chapter talk about mediationVedanti will say cosmic form, vishita
Dwaiti will say meditate on Naryana, Dwaitis would say meditate on Krishna etc. focus is on
Avyabhicharinin Bhakti, unswerving devotion to me. In chapter 7 Krishana says Mattaha:
partara nanyat: (7:7) There is nothing other than me, allthere is myself. What was the need
for Krishna to say this. For anything two factors are required one maker and another is
material. For creating the universe also we would imagine that there is a maker and there is
material. Maker is conscious and material is unconscious. Other than Vedanta
allthetraditions are based ontaking maker as different form the materials. Creator and
creation different. Krishna says there is no material other than me, I am the material cause
and the efficient cause. That is how the adwaita is established.
Ideally worshipping Ishwara. Annaya yogen worshipping with the attitude of non-duality.
worship always involves duality, but Ananya yogen where worshiper is no separate from the
worshipped. This is the Bhakti that Lord Krishan prescribes, what is Bhakta- a dedicated
effort. Here the effort is to know the Ishwara as non-dual that is Bhakti. The same Bhakti
can then manifest as worship, puja, offering all of these. Ultimately Bhakti is worshiping
ishwara as my own self. That happens only when myself doesn’t remain and what remains
is Ishwara. what creates division with Ishwara is my ahamkara, sense of individuality that
creates apparent distance between me and Ishwara.

That’s how the Karmayoag started, accepting what comes as grace of Ishwara is Bhakit.
Performing action to Ishwara is also Bhkati- worship to the lord. That culminates in to the
arrangement given in the 18th chapter. It is the three section of six chapters each first
focusing on Karma, second on Upasans mediation and last on gyanam and it is all Bhkati.
You can say Gita is the text of Bhakti. Bhakti is erasing distance between the worshipper and
the worshipped. First stepto that is Karmayoga, Lord Kirshnasays perform your actions like a
Yagya. Yagya means worship, offering. And alsoabout the way to accept result as Prasada.
Attitude of Karma and Karma fala. First level of Bhkati. Then we graduate to next level,
Upasana or meditation on the Ishawra, they talk about what is the nature of Bhagwan, what
is the nature of Bhakti, Aarto – on distress they come to me, find them at the time of
examination, arthatrthi- he wants to fulfill some materials desire. Jigyasu – for knowledge,
Gyani -wise person knows the oneness- Vasudeva sarvam Iti. That is the vision of Ishwwara
thatBhagvad Gita presents. Worshipping Ishwara here is worshiping of the nature that is
presented in Gita. What includes me also. I am Hari, I am also same Ishwara that is the
ultimate thing that we need to abide in. we need to be part of that commitment that is
Avyabhicharini Bhakti , unswerving devotion to me.

33
Understand that we are devotees by nature, every moment we are worshipping something.
I am committed towhat is the most important to me. If it is wealth, power, values, purity of
mind, Moksha. whatever is mostimportant to me I am devoted. What is most important is
Ishwara. Drop all your agenda and make me your agenda. HE is a very jealous lord, he wants
total attention like a possessive spouse. We don’t want any one to occupy that place, same
above Bhagwan, if you come to me to fulfill the desire I will give you that. At one point lord
was asked you know everyone needs moksha why don’t you give it to them. But they need
to value it or they will just throw it out. Child wants candy and cannot appreciate the gems.
The convictions has to arise, that is what is most important is moksha and knowledge is the
means of moksha. If moksha was not the existing fact. I have to become liberated, then
efforts required then Karma becomes important. That’s why people think that Upasan is
more important. I am already parmatma it is ignorance that makes me think I am jivatma,
knowledge only can solve the problem.

Ignorance is the only problem and knowledge is the only solution. This conviction will make
me the most important mind that is fit or the knowledge is the means. Once this is clear to
me I will become avyabhichari bhakta, a mature devotee. That all I am devoted to is
nothing but Ishwara. Bhakti here becomes an adjective, commitment, dedication which
comes from viveka or understanding. Proper understainding created Bhkatiand
Bhkaticreates knowledge, and it is based on the non-duality. Yame Aesah vrunate,- one
whochoses this lord- the aatma, the one who chooses the atma, attains the aatma. this one
seeker when he chooses the aatma he gains the aatma. it is like swyamvara, where
princesses chose their suitors. You cannot chose more than one, in life also lots of choice
and ishwara is also one among them. Whoever we chose, varmala should be only for
Ishwara. Sometimes it’s not that easy. Nala Damyanti story- she wanted to marry Nala,
father organised Swayamvara.. devata also wanted to marry Damayanti alongwith
humanprinces, they assumed the form of Nala and came for Swyamvara. There are four
Nalas , how does she choose now. Devatas don’t blink eyes so among other four Nalas
three had non blinking eyes so she was advised by the friend to exclude other three and
only choose the human Nala. This way only choose the Aatma. for that devotee Aatma
reveals itelf. When they don’t have other agenda, out of compassion I reveal myself to
them. Anany devotion. Mayi cha Ananya yogen Bhaktir avyabhicharani. An American
student of Pujya swamij writing on the desk swamji is talking about me.. to get that focus..
Krishan says the goal should be very clear and the means also should be clear.

Shravanm, kirtanam, karma yoga,dedicated serving, uapsana, aatma vichara all these are
bhkatis but one thing is Ananya yogen, avyabhicharini, the only object of worship and
nothing else.

Value 17: Vivikta Desha Sevitwam:

Separate from everything else, a practice of resorting to solitude, cultivating like forsolitude.
Solitude is a tough thing , very difficult called Aekantam in Sanskrit, whose company do I
have, I have my own company and that is the most difficult company. It is very difficult to be
with my self, provided I have learned to like myself, or made myself likeable. When mind
becomes free from raga dwesha or impurities, I find myself more and more comfortable

34
with myself. How do I know my mindis getting purified. How much you are with yourself.
Aatmaneyav aatmana tushtah:. One is totally satisfied with oneself. Because the self is
Ananda , one has to abide in that self. This ignorance creates Ahamakra, which creates raga
dwesha and these are the entities which infect, veil the happiness within my nature. Most
difficult person to live with is myself. I am very critical of myself. And find it is most
difficultto live with me. When alone first thing we do is to look at thecell phone,WhatsApp,
distracting from myself. Self-escape mechanism, escaping from the self. That’s what I have
beendoing all along. If yousend me to myself I will be miserable. We have to on our own
self. Watch our mind have close introspection, understand the mind. What are the raga
dwesh, what is that creates dissatisfaction I learn to spend time with myself. Discover more
comfort with myself. I like myself when I am compassionate, charitable, kind, not greedy,
cruel, this values are meant to create self-liking as we proceed. Do cultivate a value of
spending time with yourself. Everyday take out sometime for yourself. When we retire
andtry to do nothing,understand the mind, self, develop and acquaint with oneself.
Understand the disturbing things, tryresolving them with Pratipaksha bhavana. Ideally we
should constantly be watching the mind. Look at the negative thoughts , we don’t have that
leisure to look at the values constantly. So take out special time to understand the mind. To
begin with. Being with myself , trying to cultivate liking for myself. This ego is not my true
self, raga dwesha isnotmy true nature. Vedanta has only one message, you are whole,
beautiful , complete, full of love, happiness, remind yourself this. Negate the negativities so
fight the mind. We need leisure time to assimilate the knowledge. Toassimilate our value,
we need some time. So viviktadesh sevitvam.

Find a time when there is no noise, a corner in the house where a practice oftrying to be
with myself, introspection of understating my self. What is the truth of myself. How does
ignorance manifest in my mind. Understand it. How ignorance prevails in mind in what
form. what tendencies it created, what the problem is. More clear the problem more clear
the solution will become. More value will arise for knowledge and offer the values that will
give you that mind.

People should transcribe this talk, if you write every word you discover so many things that
you were not listening in the class. Do it as a teaching, you can find a creative activity . that’s
why they ask you to writenotes and stuff, you write notes clarity comes. All of this can be
included in this vivikata desh sevitavem. When I can’t be alone with self I, canhave activities
like japa which could help to spend secluded time with Ishwar in prayer, Japa, mediation in
concentration. Stretch that period of time . it is not easy. We have to cultivatethis habit
when we are not distracting by anything. Vivikata desha sevitvam, love for solitude. In
Chapter- 6, 18 Sucho deshe pratisthapya. This becomes a practice of achieving the end.
Cultivate liking for solitude.

Class 2: 5.00 to 6.00 pm

Cultivating habit of spending time with our own self, that is what is meant by solitude.
Sucho deshe pratisthapya. Live alone without any company, parigraha, no possessions to
worry about to company to attend to. Purpose is to spend time with oneself. It can be
introspection. Looking at my own mind,thoughts, intentions, when realised that it is not as d
desirable then use pratipaksha bhava to neutralize them. Study scripture then focus on

35
what I have understood and making my understanding clear , mananam, reflecting on what I
understood from sravanam. Nidhhyasanam- meditation upon some for of Ishwara on
mediation upon my own self. Getting abidance in the knowledge that I have. Cultivating the
habit of being with oneself. That way we develop more andmore acquittance with
ourselves and our mind, and develop comfort with our self, satisfaction with ourself. Thus it
is important for a student of Vedanta to be able to withdraw from activities and spend time
on reflection. Getting further clarity in my understating, getting abidance in my
understanding- Nishtha. All these is helpful.

Values: 18 - Arati Jana Shamshadi:

Rati- liking, arati developing freeing mind from the need to seek company of the people.
Jana people, Samshadi- gathering. Seeking company of persons, now with all the social
media etc it is changing. it is to distract oneself and get emotional support from outside .
Distract myself, escape from myself. All of these shows inner need. Seeking other people’s
company is desirable when they are also seeker like you, it is called Satsanga, with wise
people, learned people, your Sharadha , bhakti all of that get encouraged. Some people just
attack our devotion. What is Swami teaching? You are a Brhaman ? they unsettle your
firmness and understanding when it is not very sure. One should seek desirable influence at
such stage. We are at the moment vulnerable to better to seek desirable company.
Exchange views , clarity in understanding. Seeking company of other seeker is okay, but
avoid company of those who are opposed to what the scripture are talking about. Avoiding
the company of such people. Seeking company of those where we get encouragement,
nourishment, clarity of understanding. That is what is meant by Arati: Jan smashadi. That
does not mean disliking or avoiding people, not courting the company of people. That shows
my mind is seeking some escape. As we should not be chasing material pleasure, we should
not be chasing emotional support, cheap gossip, etc. that is what meant here. Certainly
doesn’t mean I don’t like people. When I say I don’t like crowd, what does it mean? Look at
your mind and ask. You don’t want it is waste of time, understanding that you want to stay
away from these influences that is all right.

Value 19: Adhyatma Gyan NItyatvam:

Gyan – knowledge, Adhyatma- centered upon Aatma, that for which self is the location,
pertain to self, self-knowledge. Or knowledge which is centered upon the self. Here Aatma
means sachhidananda aatma. Constancy in the pursuit of the knowledge of self. As best as
we can we should, not focusing on all other pursuits, constancy in self-knowledge.
Constancy in maintaining the means or self-knowledge.

Some additional points on this value are also given with the next value ( Value- 20)

Value 20 : Tatvagyanartha Darshanam:

Seeing the purpose of the knowledge, Tat is a pronoun, sarvanam in Sanskrit- name of all. It
is Brhaman, tatvagyanam is knowledge of everything, Knowledge of truth, knowledge of

36
Brhaman, knowledge of self. Tatva Gyanarth darshanam- keeping in mind the purpose that
I served by the knowledge of the self. What is the purpose served by this knowledge.

Brahmavit Aapnoti param- knower of Brhamna attains the limitless. Attainment of

limitlessness is the result of this knowledge. Knower of self-crosses all the grief. what we
are seeing in life is cessation of all the pain and sorrow once and for all. One thing is that we
do not want the sorrow, pain unhappiness, sadness, sorrow. Imagine a condition that there
is a cessation of all of that once and for all. That is what we want. Attainment of
unsurpassable happiness, should come and never go. Pain should go and never come. That
is what we want. Dukha nivrutti, sukha prapti. This is what we want, every human being is
seeking. That is called Moksha- liberation. Brahma vit aapnoti param- Brahman attains the
limitless- that is as though attainment, in a notional sense. Tenth men discovering I am the
tenth is the attainment of 10th men, it is not attainment. I am searching for my mala getting
late for class, and it is right there in my neck. That is what searching for and getting is as
though getting as it was never lost. Attaining limitless , he is not getting it, he is discovering
his own true nature. Becomes free from all the grief and makes me discover limitlessness as
my nature. What purpose does this knowledge serve in our life. Constantly making myself
se, what purpose the self-knowledge serve. Keep that always in my mind. This knowledge
enables me to attain the goal to what I am born for, what is dearest to my heart. The desire
behind all the desires.

Desire behind all desires is the desire for Moksha. unconditional freedom, happiness. I not
only want happiness , I want unconditional happiness. if we examine what is it that we
want,. We want to be happy at all the places with all the people, in all situations at all time
24X7. That is what we are seeking. Mostly we do not understand what we are seeking. What
Iam seeking is my own self. This is what is valuable knowledge. Story of a learned person
wanting to cross the river, boatman takes him, learned asks this boatman have you studied
literature, boatman says I am totally illiterate, one fourth of life is gone. Did you study
music, classical music, boatman says no- 25% of your life is gone. Do you know any art,
painting, sculpture ? boatman no . ( sahitya snagit kala vihina sakshatpashu , Puccha vishan
hin- it is a fortune of animals that he doesn’t eat grass) ) another 25% of your life is gone, ¾
of life is gone. There was flashflood in the river and the boat started to sink, boatman asks
this learned man do you know swimming? This learned man said No, boatman says then
your whole life is gone.

We should delve upon the glory of this knowledge. What it has to contribute to our life.
Tatvagyanarth Darshanam. Keeping this in mind , we should know that this is the only
valuable thing in life. Primary need is to become free from sadness and acquire happiness.
Other things will be taken care of, no need to worry about other things. Only agenda in life
should be adhyatma gyanam, pursuit of knowledge. Nothing can attain what I am seeking.
Making the mind see the purpose of this knowledge again and again. Whenever mind wants
to do something ask for what? Among this commitment for a constancy for application, and
pursuit of the self-knowledge. Famous dialogue between Yagyavalkya and Maitreya, will this
wealth give me immortality? She was very clear what she was seeking in life. If no then
what is the use of that. She wanted Amrutatvam. It is not worthy to pursue any goal other
than this. More we understand , more we have commitment to this. Constancy of the
pursuit of this knowledge. Atmastu Kamay Sarvam priyam Bhavati- it is aatma that is dear

37
to me,. Therefore first of all, what you are seeking is to be discovered from yourself. You
love wealth, your son, fame not for yourself. Wife is dear for the sake of self. Yagyavalkaya
narrates one by one, all of them dear for the sake of self. Ignorance is denying the benefit of
your own nature. This is how it is important. If we do not understand inevitability, this
journey will continue until I seek abidance in self-knowledge. This is ongoing pursuit, it goes
on Aneka janamani…

It only makes sense for me to be committed to the pursuit of the knowledge- Adhyatma
gyana nitya tavam. Aatma must be seen, known. Seeing means clear knowledge without any
doubts, errors. Know Aatma without any error. Oh Maitrye, Aatma must be listen to-
Sharvanam listen to unfoldment from a competent teacher based on the scripture. Teacher
is in fact for us a means of learning what this Upanishadas are teaching. Mananam- then
you must dwell upon that, deliberate upon that. Then NIdidhyasanam, by meditation
remove the habitual errors of I am the body. In this manner oh Maitriyi you get abidance in
the knowledge and this is the way to get immortality.

Recognising not only importance of knowledge but inevitability of knowledge. Sooner it

becomes, sooner our life gets proper direction. Tatva Gyanarth Darshanam. Reflect upon
the purpose of self-knowledge and constancy ( nityatvam) in the pursuit of knowledge. If
you have duties and responsibilities, then let that be Karmayoga. Either Samkhya – direct
pursuit of knowledge or Krama yoga that seeker of Moksha has to pursue. If I still need the
purification of mind then Karma yoga and that is where these values are coming. There are
two kinds of desire. Natural desire- hunger, thirst, etc. and cultivated desire- I want Pepsi
cola that is a cultivated desire. I must have pizza, pasta etc. is a cultivated desire. Ishwara is
obliged to satisfy our naturaldesire not obliged to satisfy cultivated desire. Desire for
Moksha is a naturaldesire. Desire behind all the desire is desire for Moksha, recognise that.
And knowledge is a means for that. Need a mind enjoying purity, prepared for that
knowledge, SadhanaChatusthaya Sampati. Mind enjoying preparation, maturity is a mind fit
for knowledge. Cultivating that mind is the first priority. Self-knowledge is the only means of
moksha. If self-knowledge becomes important then Shravanam etc. becomes important.
Prepared mind becomes important. Values become in direct means for moksha . knowledge
is immediate means. Maturity, purity of the mind becomes very important. That’s how
values are important for us.

That’s how Lord Krishna says, Karmanye vadhi karaste ma faleshu kadachan. You have the
freedom to pursue the process. No control on outcome. Self-knowledge I outcome I do not
control, to prepare my mind for the knowledge I can control that. The process is important
and enjoy the process. Our preoccupation with the outcome very often creates
disappointment. Then wekeep on judging ourselves again and again. All of three is not
meant for self judgement. My commitment is to the process. When will it yield outcome
that Ishwara has to decide. I cannot decide the outcome. That’s how the values become
important to us. I am not hung up on the outcome i let things take proper course. Maturity
or purification of mind is like ripening a mango. It ripens because of the natural warmth.
When you allow proper process than mango gets ripened and that is a delicious mango. It
becomes tender, orange, sweet, not hard, green and sour. Where did the sweetness,
fragrance, color came from. It’s all there but un-manifest, by allowing a natural process, by
creating the condition for mango to ripen. That’s how our mind is. What matters is we are

38
subjecting our mind to process of ripening, that is what matters. Values and attitudes that
is what created environment for mind to ripen. That is what Bhagvad Gita teaches. Enjoy the
process, don’t worry about end, enjoy the means. Traveling to Gangotri not only end is
beautiful ,path is also beautiful. Constancy in the pursuit of the knowledge of self. These
values are like bar to check where we are.

Aetad gyanam iti prokatam- these values are means for knowledge, means for ripening the
mind. Ripen mind is the means for pursuit of knowledge. These values are remotely means
of knowledge, which comes by aatma gyanam- self-knowledge. So Krishan glorifies them by
telling Aetad Gyanam iti- this is the knowledge. It this is not there, knowledge cannot take
place. We need to get abidance in knowledge. To begin with these values required
understanding. If injuring serve greater purpose than injuring is nonviolence. If Arjuna
doesn’t fight against Adharma. Remove the part to protect the whole. There is no action
called nonviolence, it is my understanding and interpretation that matters in given time
place and condition. Values are universal but the practice is individual.

Practicing values requires inner strength, they also give me inner strength. We need inner
moral, spiritual strength, that can come only by leading the life with right values. We want
shortcuts to avoid pain, botheration, pain. Practicing value will require that we need to put
up with that pain. Practicing is the only way to cultivate self-esteem and inner strength.
Practicing value means first understanding, interpreting them and displaying inner strength
to display them., commitment to practice them. Morally weakling or spiritual weakling
cannot get self-knowledge. That inner strength needs to be cultivated. We have two
choices, practice knowledge, practice ignorance. Agyanam yadatonyatha- rest is ignorance,
we have to make a choice what do we want. Humans have to make this choice. Gita teaches
us how to make the right choice.

39