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UDDAVA GITA
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सदा�शवसमारम्भा शङ्कराचायर्मध्य म ।
अस्मदाचायर्पयर्न् वन्द गुरुपरम्परा ॥
आगमा: are also an equally vast literature and we have several आगमा: which focus
on worship of God in various forms. We have got शैवआगमा: a huge set of
literatures which focus on the worship of Lord �शव including worship at home on a
smaller scale and worship of Lord �शव in temples. This includes the types of
worship in �शव temples, the rules, regulations and disciplines to be followed by the
worshippers called �शवआचायार:, the festivals to be conducted, the main festival
called �ह्मोत्. आगम talks about �शव worship both in temples as well as at
home. Similarly, the equally vast वैष्णवआग books focus on �वष्ण worship and
again the rules and regulations, how �वष्ण temples should be built etc. Similarly,
we have शाक् आगम which deals with the worship of शिक् or देवी. All the types
of श् �वद्य पज
ू ा followed even now by many devotees. श् �वद्य पज
ू ा is done at
home. मेर आराधन etc. Thus, we have got vast आगम literature and vast वे�दक्
literatures.
Even आगम literature has its own stages just like our �ह्मचयार्, गह
ृ स्ताश etc.
They also have stages like चयार,�क्र, योग and �ानं. आगम literatures also have
philosophical or spiritual portions. Spiritual portion is the portion which talks
about मो�, liberation or freedom, called दशर्न. They have got पज
ू नं also consisting
of worship. वैष्णवस आगमा: talk about their दशर्न- मो� and means of attaining
मो�. शैवागाम also talks about मो� and मो�साधनं. There is a pronounced
difference between the spiritual portion of the वेद, which is called वेदान्तदशर् and
the spiritual portion of आगम like वैष्णवस दशर्न,शैवदशर्न etc. The question is,
which one should we follow, वै�दकदशर्न or आगमदशर्न? The tradition and
व्यासाचाय give us options to follow वै�दकआराधन also. If you want to do अिग्नहो,
wonderful! If you want to do various यागा:, wonderful! You want to replace it with
The third most important difference is they will say by practicing भिक्, द्वै
भिक् itself you surrender to God, worship God and you will get liberation. You
should go on chanting the नाम of the Lord and नाम संक�तर्न itself will get you
मो�. You don’t require any knowledge or शास्त. Just by mere भिक्and uttering
the नाम of भगवान ् one will get मो�. This is the approach of आगम. This is not
acceptable to वे�दक् teaching. वेद clearly says तमेवं �वद्वान्अमृतइ भव�त नान्
पन्त अयनाय �वद्यत - पर
ु ु सक
ू ्त. Is पर
ु ुषसूक् वेद or आगम? It is वेद and it
repeats- तमेवं �वद्वान्अमृतइ भव�तनान् पन्त �वद्यतेअना.It requires �ानं. What
�ान?ं Not द्वैत�ान. It requires अद्वैत�ान. BU declares द्�वतीयाद् भयं भव�त. As
long as duality is there, संसार will never go away. Division means time and space.
Time and space means mortality. TF,वेद insists अद्वै. �ानात्एचा मो�: and the
वेद declares this �ानं should be gained ultimately. In the beginning, it starts with
द्वै पज
ू ा. अरादनं,आगमपज
ू ा, worship, all these we should follow for purification.
वेद says, thereafter we have to come to अद्वैत�ान. All the upanishads insist it has
to be gained by going to an आचायर. तद �व�ानाथ� स गर
ु ुमेवअ� गच्छेत स�मत्पा�
श्रो�त �ह्म�नष्ठ. LK says, तद्�व� प्र�णपाद प�रप्रश् सेवया उपदे�यिन् ते �ानं
�ा�नन: त�वद�शर्:.Just by doing नामसंक�तर्नं�ान will not automatically come. LK
says one has to go to a guru and get exposed to the teaching of वेद, especially
वेदान्त. Through that �ानंमो� is possible. �ानं is not one of the methods. �ानं is
the only method. न अन् पन्त अयनाय �वद्यत. There are no other paths for मो�.
The 11th स्कन् is the वेदान् दशर्न. This 11th स्कन् as thirty-one chapters. In
these 31 chapters two types of गीता are talked about. One is the UG and the other
one is जायन्ते गीता, a smaller गीता consisting of 4 chapters and around 200 and
odd verses only. UG consist of 24 chapters and 1079 verses. Bigger than even the
BG which has 18 chapters and 700 verses. UG is a very vast गीता. Vast in
different topics and equally deep also. It is vaster than BG and deeper than BG in
its teaching. So, four जायन्ते गीता chapters and 24 UG chapters which is 28
chapters out of the total 31. Three chapters are only preparation and conclusion.
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Bulk of the 11th स्कन्, is all spiritual teaching. Of this the जायन्ते गीता, also
called नवयोगी संवाद, is from the second chapter of the 11thस्कन् up to the 5th
chapter. 2,3,4 5- that is four chapters. We are going to see UG from the 6th chapter
of भागवतं. 11th section, 6th chapter to 29th chapter including both 6th and 29th
अध्याs. As the very name shows, UG is a teaching received by उद्ध. भगवत्गीत
is a teaching given by भगवान ्. UG is not a teaching given by उद्ध but the
teaching received by उद्ध but given by the same भगवान ्. LK is the common
teacher of अजुर् and उद्ध in the MB battlefield and after MB is over. Both
students, अजुर् and उद्ध are very similar because both of them are related to
भगवान ्, both are friends of भगवान ्, both of them are भक्तs of भगवान ्. उद्ध who
is a relative-cum-friend, but more than that, भक्त of भगवान ्receives the teaching.
In the first chapter of the BG we get the background of MB battlefield and अजुर्
getting worried and surrendering to LK and LK teaching. A similar thing happens
in the भागवतं also for उद्ध. LK has completed most of the tasks he wanted to do
through कृष् अवतार because भगवत: अवतार, incarnation is for executing some
task-
प�रत्राण साधनू ां �वनाशाय च दषु ्कृता|धमर संस्थापनाथार संभवा�म यगे
ु यगे
ु ||
भगवान ् has certain number of tasks most of which he has completed. In the MB
battle भगवान ् has taken part and many of the असरु ा:, रा�सा: have all been finished.
Whoever has to be corrected will be corrected and those who cannot be corrected,
भगवान ् will finish. Like doctors either repair or amputate. They try to cure and
whenthat is not possible, they amputate. Similarly, भगवान ् also provides either
treatment or amputation. LK’S own family, the यादवा:, have become very
powerful and arrogant and a threat to धम.र भगवान ् makes arrangements for the
destruction of the यादवा: also.
LK knew about this शाप and invited all elderly people to go to a sacred place
called प्रभ तीथर in Gujarat. The entire कुलं is going to die. Let us all do तपर् to
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our forefathers because our forefathers will not get तपर्ण from here on because the
entire clan is going to die.
But before that all the devatas come down from heaven to invite LK back to वैकुण्
because according to our परु ाणा�न LK is the अवतार of �वष्ण and his original place
is वैकुण्. All the devatas including ब्रह �शव �शवगणा: ऋषय: and all इन्द्र
देवता: come down and address LK, “You have done your job. Please come back to
वैकुण्.” They address LK with a prayer before inviting him to वैकुण्. This is the
first chapter of the UG. UG starts with the celestialsoffering prayers to LK and
asking him to come back to वैकुण्.
LK agrees but wants to finish his task of offering तपर् along with allthe elders of
the clan. At that juncture उद्ध comesin front of LK. He says, “I have been very
close toyou. If you go to वैकुण् I can’t survive. I can’t imagine separation from
you. Take me also to वैकुण्.” In the BG first chapter, अजुर् was disturbed because
of possible separation from भीष् द्रand others. Here, उद्ध is disturbed. LK
says, ‘I can’t take you. You have your प्रार. I will teach you वेदान्त. Iwill teach
you UG, the spiritual knowledge. After gaining this knowledge go to
बद�रकाश्and spend your time in �न�दध्यासन.” It is believed that even now उद्ध
is there in बद�रकाश्. The first chapter gives this background but the actual
teaching starts from the second chapter onwards which we will enter into from the
next class.
In the next class I will start with a discussion or with a brief commentary on a
वे�दक् मन्, पणू र्म:पण
ू र्�मद. I gave the meaning of सह ना ववतु when we studied
TB butdid not give the meaning of पण ू र्म:पणू र्�मद. I forgot but one student
remembered it and caught me. TF, I thought I will fulfill my promise and in the
next class briefly, I will give you the essence of the पण ू र्मद: मन् and then we will
enter into UG proper.
The essence of the मन् is the revelation of the relationship between God, the
creator of the universe, and the universe which is created by ईश्व. What is the
relationship between them and their statuses? This is what is revealed in this मन्.
The first sentence पण
ू अ
� द: means- अद: परमात्म, that परमात्म(PA), which is the
cause of the universe, is पण ू .� पण
ू � means, whole or complete or without any
limitations. So, PA, the cause of the universe is limitless or infinite. This is one
complete sentence अद: परमात्मापूण�भव�. Then what about the universe that we
are experiencing in front of us? This universe also- इदं. इदं means इदंजगत् अ�प
पणू भव
� �त is also whole, also limitless, also infinite because we can never know the
limit of space. You cannot say, ‘space ends here.’ It is limitless. TF God is
limitless. The world is also limitless. अद: पण ू भव
� �त. इदंपणू भव
� �त. What is the
relationship between God and world? This मन्त says पण
ू ार्त्पूण�उदच्.
पण
ू ार्त्ईश्वरा -from God the PA who is infinite, this universe, which is also
limitless, उदच्यत - emerges or originates. TF, the universe originates from God.
That means God is कारणं, world is कायर् म. What type of कारण?ं Not onlythe
intelligent creatorGod, he finds raw material in himself. TF God is material cause
also. Remembering the उप�नष�दक् example of the spider. Not only does the
spidercreate the web, but the raw material for the web is from its own fluid. The
spider gives the silk, thread and web. TF, a spider is not only the intelligent cause.
Spider is the very raw material with which the web comes. Similarly, भगवान ् is not
only the intelligence but also the very raw material out which the world is created.
God is कारणं, the world is कायर् म.
अथब्रह्मात्मजैःदेवैःप्रजेशैरावृतोऽभ
भवश्चभूतभव्येशोययौभूतगणैवृर्६.१॥
The entire first chapter consisting of 50 verses gives the background story just like
in the first chapter of BG. The purpose of the background story is to bring the गुर
and �शष् together. Here, it explains the context in which the गुरLK and
�शष्यउद् come together and उद्ध becomes the disciple of LK, the गुर. This
context is always given to indicate that scriptures, especially spiritualscriptures,
should be studied only under a traditional आचायर because in many places it will
have to be interpretedappropriately. There will be many confusing श्लोक:.
Whenever we interpret scriptures like भागवतं, BG etc.we should remember they
TF UG also has शक
ु : उवाच due to the original dialogue between शक
ु and पर���त्.
Before उद्ध and LK come to the stage, शक
ु is addressing पर���त्giving him the
story. Within that the intermediary dialogue is going to be between उद्ध and LK.
The first few श्लोक: are enumeration of the whole group of people who are
entering द्वार. After reaching LK, they all glorify the Lord, both in his original
एकरू version, अनेकरू version and अरू version. In the scriptures भगवान ् is
We will first hear भगवत्स्तु� coming from this group of देवता:and other celestials
and शक
ु enumerates them and tells us who they are. अथ- so thereafter, means, after
the previous chapter which was the last chapter of जायन्तेयगीत. जायन्तेयगीत
was the last portion. TF अथ. ब्र- so the first one and the head of the team who
approaches LK is ब्र,चतुमुर्ब्र, the creator who went towards द्वारwith all
these people following. Who are they? आत्मज: आत्मज: means his own children
in the form of four ऋ�षs, called सनका�द मन
ु य:. These four great ऋ�षs were
created by ब्र by his mere संकल्. Theyare called मानस पत
ु . आत्म: means
पत्
ु :.आत्म here means mind. ज: means born out of ब्र’s own mind.
संकल्पपुत:सनक सनातन सनत्कुमा सनत्सुजा. Then देवै as wellas other celestials,
प्रजे: different प्रजाप: who preside over thecreation of all the other living
beings. Creation is delegated. �वष्णcreates ब्र and delegates the job of creation to
ब्र. ब्र, instead of directly creating, creates 14 प्रजाप: who do the rest of the
creation. They are called प्रजे:.आवत
ृ : surrounded by all these celestials.
भवश्.भव: means Lord �शव joins. As I said, �शव and �वष्ण have no problems.
Only the devotees quarrel asking who is greater. Everyone is equally great. भव:
means Lord �शव. भतभ
ू व् ईश: who is the Lord of the past and present. He also
joined the group. भतग
ू णैवर्त
ृ . Lord �शव is surrounded by his own भतग
ू णा:, his
own retinue. Lord गणेशा is the head of that team. That is why he is called गणेश
गणानां तव गणप�तं हवामहे .So, भतग
ू णैवर्त
ृ , surrounded by all of them. Then what
happened? This is the glory of परु ाणा�न where you have all kinds of descriptions
इन्द्रोमरुद्�भभर्गवाना�दत्यावसवो
ऋभवोऽङ्�गरसोरुद्रा�वश्वेसाध्याश्च६.२॥
All the other celestial groups also which occupy different colonies of heaven. They
are all given different names in the वेद and परु ाणा�न. Of them the main one is इन्:
भगवान ् because इन् is देवानां राजा, head of celestials. Other groups like मरुद्ग:
called वायु देवता:, 49 in number, आ�दत्:, the आ�दत्यद ेवत:, 12 in number. द्वाद
आ�दत्as we have during सयर
ू नमस्का �मत र�व सयर
ू भानु खग भष
ू �हरण्यगभ
मर�च्या�तद स�वत्र भास्करेभ् नम:the names of the 12 आ�दत्:. Then eight
वसव: presiding over the eight directions- 4 main directions and 4 intermediary
directions called अष्टवस:. The two अिश्वन means the two अिश्वन कुमार:
presiding over our health and breathing because we have two nostrils for breathing
in and out. The देवता: presiding over our health is called अिश्व�नकुमार, celestial
doctors. Another group of देवता: called ऋभव:, आङ्�गर: ऋ�ष, एकादश रुद:, the
11 रुद्रदे:, �वश्वेद ेव: who are supposed to be अनन्त:, countless, innumerable.
Then साध्य:देवता: means the �पतद
ृ ेवता: presiding over the �पतल
ृ ोक, in charge of
the departed souls, the ancestors. So those देवता: also joined ब्र. Thus, a huge
group is descending down on the earth and they go to द्वारक where LK is. More
visitors are added in verse 3-
गन्धवार्प्सरसोनागाः�सद्धचारणगुह्
ऋषयः�पतरश्चैवस�वद्याधर�कन्नर६.३॥
द्वारकामुपसञ्जग्मुःसव�कृष्ण�दद
वपष
ु ायेनभगवान्नरलोकमनोरमः
यशो�वतेनेलोके षस
ु वर्लोकमलापह म्६.४॥
So द्वारका उपसं जग्म:. All these people came down to the earth and straightaway
went to द्वारक with an intention of having the दशर्न of LK, an incarnation of Lord
�वष्ण. What type of incarnation is it? Among all the incarnations of the Lord,
कृष्णअवता is supposed to be the one of the most beautiful अवतार of the Lord.
That is why the very word कृष् means the one whose forms attract everyone. कृष्
means the one with an attractive personality. सव�कृष्�ददृ�व, with adesire that
LK, येन वपष ु ा with which कृष् form, भगवान ्, the Lord was, सवर्नरलोकमनोर:,
the one whose form gave joy to all the devotees who had an opportunity to have
दशर्न of the Lord. मनोरम: means giving joy to the mind with the physical beauty
itself. LK was extremely handsome and with his exploits he spread his glory all
over the globe. यश:लोके ष�ु वतेने. यश: means भगवत: divine glory. Everything that
भगवान ् did was extraordinary and glorious which is called कृष्णल�ल, which has
been described in the entire tenth section, दशम स्कन of the भागवतंwhich is the
biggest स्कन containing countless chapters about the birth, growth and exploits of
LK. If you are interested in that, read simple translations of भागवतं. In fact, in our
Whoever studies the glories of कृष्णअवता will ultimately get liberation. यश:
means glory, अवतारम�हमा�वतेन.े �वतेने means spread all over the world. That is
what is in our culture. Sculptures, temple sculptures, musical concerts and all the
songs are the glory of राम and कृष् and all talk about that only. Whether it is
dance or music or art or sculpture the whole Indian culture is imbued with
रामअवतार, कृष्णअवतारकथ. Not only in India, some of the eastAsian countries
also share the same story. Theysay 200 or 300 versions are there of the story of राम
and कृष्. TF यश:�वतेनेलोके ष-ु all over the world. What is the greatness of
कृष्णल�ल? He says सवर्लोकमलअपह- the very act of listening to stories of कृष्’s
exploits even without going to the philosophy that LK taught is supposed to
remove all the papam. That is why, in our culture wherever रामायण story is there,
कृष् story is there, even illiterate people throng. I have told you the anecdote. I
was teaching BG somewhere. In the neighbourhood, there was an Andhra lady
who did not know me but she would be the first person to come to the room. She
was an elderly lady. She would lean on the wall and even sleep in between. Why
does she come without even understanding what BG is and with the language
barrier? Because the faith is that the very श्रवof the sound of भगवान्ना will
purify. That is the faith of Hindus. This lady sent me a pin one day. I asked why.
She said poor ब्रह्मच, you are always adjusting your garments. She had watched
that while others were listening to me. She said, please give the pin to him, so that
he need not adjust the garments. She sympathized with me. So, mere श्रवis
supposed to purify. This is the line सवर्लोकमलअपह. मलम ् means impurities of the
mind of the entire humanity, अपहं - removes, when you listen to the story of the
Lord. Continuing,
व्यच�ता�वतृप्ता�ाःकृष्णमद्भुतदशर६.५॥
As this entire group of people with a desire to see LK were coming through
द्वारक, they found the very city of द्वारक wasa city of abundance. Full of riches,
full of beauties. There was no dearth of anything because LK was presiding over
द्वारक. TF, the whole city was �वभ्राजमानाय. And महद्र्�ध� समद ृ ्धाया rich and
abundant in all form of resources. There was no poverty anywhere. व्यच�त- at
last this group of people looked at the most attractive form of LK. कृष्म ्अद्भु
दशर्न - wonderful form and sight of LK, व्यच�त -they looked at. LK was so
handsome that once the eyes fell on him, no one could look away. TF, अ�वतपृ ्
अ�: -eyes were never satisfied by looking at LK for one moment or one minute or
a few minutes. All eyes were stuck on the beautiful form of the Lord.
भगवत:अवतारs are wonderful.
तस्यां�वभ्राजमानायांसमृद्धायांमहद्र्
व्यच�ता�वतृप्ता�ाःकृष्णमद्भुतदशर६.५॥
In the 5th verse, all the देवा: including इन् and others have come to the palace of
LK and they are standing right in front of the Lord. Then the form of LK is
described. It is the most attractive, most glorious form. Through कृष्णावता the
Lord accomplished so many things including the teaching of the BG. भगवत:
glory is available in the world through कृष्णावता. Not only his glories are
extraordinary, it is said the very act of listening to the glory of God, the very
thought of the glory of the Lord is capable of purifying the mind सवर लोक मल
अपहं. For getting �च� शद ु ्�,वेद talks about several methods of कमर्यो in the form
of PMY etc. and other methods. One method of purifying the mind is reading the
glories of भगवान ् or listening to the glories of भगवान ् as narrated by the great
भक्त:. Up to this we saw in the last class. Continuing,
Verse 6-
स्वग�द्यानोपगैमार्ल्यैश्छादयन्तोयुद
गी�भर्िश्चत्रपदाथार्�भस्तुष्टुवुजर्ग६.६॥
All the devatas have come with beautiful garlands made out of extraordinary
flowers belonging to the heavenly world. All of them have got माला. So many देवा:
are there and imagine each one has got a माला and each one decorates the Lord
with माला and LK became invisible covered by so many मालाs.
स्वगर्उद्यानउपगैस्वगर्म ्means heavenly garden and obtaining these
extraordinary flowers and strung an extraordinary garland. With those मालाs
यद
ु �
ू मम्छादयन:छादयन्त म means they completely covered the body of the Lord
with all these मालाs. After offering the Lord and performing नमस्का they glorify
गी�भर: means referring to the following श्लोक: from the 7th to the 19th verse. 13
verses are ईश्वरस्तु:, glorification of भगवान ्,�चत्रपदाथार: गी�भर:. गी�भर: means
the words or the श्लोक:. What type of श्लोक:? �चत्रपदाथ: their meanings are
many and manifold, varieties of meanings because they are taken from different
शास्त:. Through those words जगद�श्वर, the Lord of the universe, तुष्टुब: all the
देवा: glorified भगवान ्. This is found in all परु ाणा�न in general and in भागवतं in
particular. On several occasions, several devotees individually or collectively talk
about the glory of ईश्व. These descriptions will have all the three versions-
एकरूपईश्, �वश्वरूपईश and अरू or अ�तरूपईश्:. अ�तरू: means transcending
all forms. The absolute ब्रह्. TF Lord as कृष्, Lord as �वश्वर: and Lord as
�नगुर्णंब्, all these three glories will be talked about in these श्लोक:. These
longer verses are significant and profound. Their Sanskrit construction is very
tough. I will not be going too much into the Sanskrit form but will give you the
important essence.
Verse 7-
श्रीदेवाऊचुःनताःस्मतेनाथपदार�वन्दंबुद्धीिन्द्रयप्राण
यिच्चन्त्यतेऽन्तहृर्�दभावयुक्तैमुर्मु�ु�भःकमर् मय६.७॥
The देवा: point out that they are offering साष्टाङ्गनमस् to you, O Lord, with all
the limbs of the body. We have so many forms of नमस्का. The simplest form is
just joining the hands and bending a littlebit. There is a shorter नमस्का called
पञ्चाङ नमस्का as done by the ladies. We have the complete version of नमस्का,
falling prostrate on the ground called साष्टाङ्गनमस्. अष् अङ् means all the 8
limbs of the body are used for prostration. The eight limbs used for
Here, the देवा: also, are offering नमस्का with all the limbs of the body. हे नाथ, O
Lord who is the protector of the world. ते पदार�वन्दंनत स्. ते पदार�वन्द means
your lotus feet. Even though the entire body of the Lord is considered to be sacred,
the feet of the Lord, the feet of the guru etc. are considered very sacred. That is
why they do पादपज ू ा etc. According to शास्, feet represents those two limbs which
will take a person to the destination. The feet of the Lord represent the two factors
which will take a भक्त to the Lord. They are the two types of �वद्य called
अपरा�वद्य and परा�वद्य. अपरा�वद्य is that teaching which will help us in
purifying the mind and attaining �ानयोग्यताप्रा:. �ानयोग्यत means fitness for
attaining knowledge. परा�वद्य is that knowledge which will help me in gaining the
true nature of the Lord. Thus, अपरा�वद्य prepares the mind, परा�वद्य gives the
त्वंमायया�त्रगुणयात्म�नदु�वर्भाव्यंव्यक्तंसृजस्यव�सलुम्प�
नैतैभर्वानिजतकमर्�भरज्यतेवैयत्स्वेसुखेऽव्यव�हतेऽ�भरतोऽ६.८||
Suddenly, in this profound verse, the देवा: describe भगवान ् as the creator of the
entire universe. Also, the process of creation which we saw in TB is summarised in
one pithy capsule verse. The entire process is very beautifully described. First, he
defines the nature of God described as two-fold principles. ब्रह्मा
सत्वरजस्तमोगुणाित्मकामायाअ. भगवान ् is mixture of 2-fold principles called
ब्रह् and माया. ब्रह् referring to the changeless, consciousness principle, माया
referring to changing, matter principle. You are a mixture of consciousness and
matter in your potential form. Both changeless consciousness and changing matter
put together is called भगवान ्. Both of them are अना�द
. The potential matter is called माया
and the changeless consciousness is called ब्रह्. Both of them are beginning-less
principle. This mixture alone is called ईश्व.
Thus, “O Lord, you are सिृ ष्टकतार्िस्थ�तक and लयकतार. Not only do you do
सिृ ष्टिस्थ and लयम ्, you also give appropriate bodies to the जीवा: according to
शद
ु ्�धनृर्णांनतुतथेड्यदुराशयानां�वद्याश्रुताध्ययनदानतपः।
स�वात्मनामृषभतेयश�सप्रवृद्धसच्छ्रद्धयाश्रवणसम्भृ॥ ६.९॥
I will just mention the gist of the श्लोक. Here, देवा: point out that every spiritual
seeker doesn’t know and cannot know the nature of भगवान ् directly because his
real and higher nature is �नगुर्णब्which cannot be comprehended without a
prepared mind. TF, before ईश्वर�ान, first, शास्तgives a form toभगवान ् either
imagined by शास् or based on भगवान ्s अवतार for our worship. शास्त gives ब्रह
form चतुमुर् ब्रह similarly �वष्ण and �शव are given forms. Thus, a एकरूइष्
Download from www.arshaavinash.in Page 30
देवता form is given and we are asked to worship the Lord in that form even though
it is not the real nature of God. Initially ईश्वरपूज is done for purification of the
mind. Thereafter, we have to understand the Lord in his higher nature. Here दे वा:
point out the best way to prepare the mind is ईश्व आराधनं though there are many
other methods to purify the mind like service done in the universe or प्राणाय etc.
The best method to purify the mind, �च� शद
ु ्� is ईश्व आराधन.ं Through that we
come to �ान योग and through �ान योग we know ब्रह्. We know that ब्रह् to
be our own real nature, then we get freedom. Thus, ईश्व आराधनं or ईश्वरपूज to
ईश्वध्यान to मो� is the journey. पज ू ा�ानंमो�: is the essence of this श्लोक. We
will see the exact meaning in the next class.
व्यासाचाय, the author of all the परु ाणा�न including भागवतपरु ाणां and UG which is a
part of it, aimed to present the teachings of the वेदा:. All scriptures other than the
वेद are considered secondary scriptures called स्मातर्ग्:. These ग्रन: elaborate
and elucidate वे�दक् teaching. व्यासाचाय himself propagated the four वेदा: also
through his disciples. व्यासाचाय also wrote परु ाणा�न to present वे�दक् teachings and
so परु ाणा�न never go against Vedic teachings. वेदा: are the mother source.
व्यासाचाय always keeps in mind the two stages of the वेद, वेदपवर
ू ्भा and
वेदअन्तभा. The वेदपवर
ू ्भा is the religious part of Hinduism which is meant for
refining our personality. Even though वेद talks about various rituals and पज
ू ा: for
solving worldly problems and succeeding in worldly ventures, they are all
incidental teaching. The primary purpose of the religious way of life is inner
refinement which leads to greater desire for spiritual knowledge and becomes more
intense. It is the only means of liberation. Religious life prepares the mind,
spiritual wisdom liberates a person. This is the grand vision of the वेदा:. While
व्यासाचाय doesn’t lose sight of this, he does make a minor change in his approach
through परु ाणा�न. As the times were changing from कृतयगत्रेतायुगद्व
ु ापर to
क�लयग ु the वेदपवर
ू ्भा rituals were becoming less and less popular because वे�दक्
rituals are highly complicated. They needed the guidance of people whoare experts
in this field. Nowadays, most Hindus don’t even know the name of many वे�दक्
rituals. Every householder is supposed to practice सप् पात य�सप् ह�वयर्� सप्
होम य�but they don’t even know the names. TF,व्यासाचाय replaced the वे�दक्
ritualistic part which was becoming difficult and complicated with पज
ू ा: prescribed
in various आगमशास्त: in the परु ाणा�न.आगमशास्त: are also considered secondary
to the terse स्मातर्शास:. The specialty of आगमशास्त is that it prescribes पजू ा
instead of fire rituals. Not only that, even though originally God is one, all-
चातम
ु ार्श is a ritual of a गह
ृ स् we know only सन्न्याs चातम
ु ार्श्य. गह
ृ स् has got
चातम
ु ार्श्यम्आग rituals, certain वे�दक् rituals during pongal season. TF, the
advantage for a devotee is that he has a wide variety of options in
�शव�वष्णुद ेवीगणेशपूज: which he doesn’t have in अिग्नहो. In �नत्यपूज we have
got so many options. You can choose an इष्टद ेवत and learn simple पज
ू ा and
perform. TF, व्यासाचाय through his परु ाणा�न gradually replaced the वै�दकमागर of
refining the mind with आगममागर for refining the mind. Not only did व्यासाचाय
encourage the पज
ू ा: to be practiced for CS, he also talked about various deities,
व्यासाचाय includes वेदअन् also in परु ाणा�न. For CS, he borrows आगम. For
�ानम ्, he condenses वेदान्. Thus, परु ाणा�न are a very beautiful combination of
आगमशास्त for CS and वेदान्तशास् for self-knowledge. The deity is fully
described in the puranas and when we pray to God for CS, God is in the form of
various deities according to आगमशास्त. There also, the concentration is always
upon the feet of the lord. The two feet of the lord represent परा�वद्य and
अपरा�वद्य which have to guide me to मो�. TF, you will find पादपज ू ा, पादध्यान
and prayers addressed to the Lord so that his/her lotus feet of may purify our
minds. So, we have this wonderful श्लोक: where भगवान ् and भगवत: feet are
invoked for the purpose of getting SCS. Wherever there is an opportunity for such
prayers व्यासाचाय gives many such beautiful verses.
Here, we have a set of prayers offered by देवा:इन्द्रब्र. They have all come to
द्वार and are standing in front of the most attractive LK. These भक्तs are talking
about the glory of भगवत: feet which can purify our mind. In all these श्लोक: the
words पाद:शरणं and पादकमलं will be repeated. The idea is that आगमशास्त based
In this 9th श्लोक, in the first two lines Vyasacharya or देवा: talk about the वे�दक्
rituals, वै�दकमागर of purifying the mind. In the third and fourth line he talks about
the आगममागर of purifying the mind. वै�दकमागर of purification means वे�दक् rituals
in the form of complicated याग. आगममागर is meditation upon the attractive,
beautiful form of the lord and praying to God �वद्यांशुद्ध चबद
ु ्�ध, O Lord, give me
SCS. Of these two मागार: which one is easier? आगममागर. TF, व्यासाचाय says, this
method is superior to that method. We are not bringing down the वेद but from the
standpoint of convenience, व्यासाचाय is glorifying the आगममागर.
Let us look the shloka now.ईड्- means, ‘O adorable Lord कृष्.’ Here the Lord is
worshipped as कृष्णपरमात्, the deity. �वद्याश्रुताअध्ययनद:�क्रया:,
through various methods prescribed in वे�दक् rituals we can purify the mind. �वद्य
-studying the rituals in पवर्मीम
ू ांस which talks about performing complicated rituals
of the वेद, स्मात rituals. श्रु- hearing about these कमार्� from the गर
ु , the teacher.
श्रु means श्रवणंवेदपूवर्प, अध्ययन,वेदपवर
ू पारायण,ं chanting the वेदा:. Nowadays,
how many study the वेद? Even the �हामणा: whoare supposed to be the custodians
of वेद themselves don’t study the वेद. They have renounced the वेद. Every one of
us is a सन्न्या. Of what? वेदसन्न्या. Even People don’t have time even for
daily गायत् chanting and संध्यावन्द. So, अध्ययन - study and पारायण.ं दानं-
varieties of दान done as apart of वे�दक् rituals. तप: varieties of austerities. �क्र-
varieties of rituals. �क्रभी:- through all these methods, नण
ृ ांशद
ु ्�: भव�त -CS can
be accomplished. That is not very easy. Whereas, O Lord, the easier method is to
meditate upon your attractive form and ask for purification of the mind. TF he
says, स:श्रद्- by developing greater श्रद and भिक्, faith and devotion to the
स्यान्नस्तवाङ्�घ्ररशुभाशयधूमकेतुः�ेमाययोमु�न�भराद्रर्ह
सात्वतैःम�वभूतयआत्मवद्�भव्यूर्हेऽ�चर्तःसवनशःस्वर६.१०॥
Here देव talk about the glory of the feet of the lord. They point out that भक्त: have
worshipped the feet of the Lord and meditated upon the feet of the Lord for
accomplishing all their prayers, getting worldly benefits like material prosperity
health etc. called �ेम. Later, for getting higher लोका: in next जन् also they
worshipped the same feet of the Lord. The devotees who wanted to ultimately
merge with the Lord and attain मो� also worshipped the same feet. That means of
भिक् of ईश्व can help us in the fulfillment of all types of desires. TF, he says,
तवअन्घ: अशभा
ु शयधम
ू केतुः.The Sanskrit used is really tough. धम
ू केतुःmeans a
यिश्चन्त्यतेप्रयतपा�ण�भरध्वराग्नौत्रय्या�नरुक्त�व�धनेश
अध्यात्मयोगउतयो�ग�भरात्ममायांिज�ासु�भःपरमभागवतैःपर�ष६.११॥
The देवा: point out that the Lord has been worshipped by all types of भक्त:.
Remembering BG- आतर and अथार्थ�भक्: also have worshipped and िज�ासु and
�ानीभक्तs also have worshipped through different methods like वे�दक् methods or
अध्वरअग् means the ritualistic fire in वे�दक् rituals. Upon that अिग्, भगवान ् is
�चन्त्य - meditated upon in the form of इन्द्र etc. They have to visualize and
follow त्रय �नरुक �वधन
ु ा strictly as mentioned in the वेद. The order and type of
oblations must be strictly followed. ह�वगर्ह�त्
ृ - holding oblations in their hands
they worship you for dharma, artha and काम. At the same time, there are a few rare
people who have transcended worldly desires and who are interested in spiritual
knowledge. िज�ासभ ु क्तs worship you for spiritual knowledge. अध्यातयोगे - in
the spiritual field also, यो�ग�भ: by the seekers of अद्वैत�ान म, िज�ासभी
ु : who are
interested in आत् �ानं and who want to understand the bondage that माया creates
and who want to transcend that माया. Those people are called परमभागवता:,
seekers of वेदािन्तकwisdom. By them also, you are worshipped because theywant
to know bothसगण
ु ईश्व and �नगुर्ईश्व. If you remember the 7 chapter of BG,
th
सगण
ु ईश्व is called अपराप्रकृ, �नगुर्णईश् is called पराप्रकृ. Our knowledge is
complete only when we know both the सगण ु version and �नगुर् version- the
changing version and changeless version. The time bound version and the
transcendental version, the relative version and the absolute version. Only when we
know both versions, our journey is complete. Many people do not understand this
यिश्चन्त्यतेप्रयतपा�ण�भरध्वराग्नौत्रय्या�नरुक्त�व�धनेश
अध्यात्मयोगउतयो�ग�भरात्ममायांिज�ासु�भःपरमभागवतैःपर�ष६.११॥
The main teaching begins from the 2nd chapter. The first chapter only prepares the
ground for the main teaching. उद्ध,the student and LK the teacher come together
later. Verse 7-19, that is 13 verses are देवस्तु� offered by देवा: including ब्रand
�शव who have come to द्वार to pray to LK inviting him back to वैकुण्. There are
many स्तु�s स्तोत्र occurring throughout भागवतपरु ाणम ्.
प्रह्लादस्ध्रस्तु�तकुिन्तस्त etc. Generally, all these स्तोत्र have very
difficult constructions. The verses are bigger and the construction is also involved.
Every श्लोक is a challenge and the content is also difficult because ideas are taken
from वेद पवर
ू भाग(VPB)the कमर काण्,ड वेद अनत भाग, परु ाणा�न and आगमशास्त:.
Different branches of scriptural literatures are employed in these स्तु� and if we
don’t know much about these, the स्तु�s will be tough. We will try our best to
understand the meaning. Even if we don’t understand the meaning, the स्तोत्र
are supposed to be very good for offering prayer, especially this देवस्तु� is
wonderful because in and through all these स्तोत्र, we are seeking the
purification of the mind. This purification of the mind is the toughest job.
Receiving the वेदािन्तक message is relatively easier if we have a little bit of grey
matter.If वेदान् has to transform our lives it requires a relatively pure mind. All
these स्तोत्र are wonderful to pray for mental purification.
In the last class we completed the 11th verse. There the देवा: point out that God is
worshipped by different types of भक्त:. First two types are called आथ्
र भक् and
अतार्थ�भक् who worship God for solving problems in life. They form 90% of all
bhaktas. All these people use VPB in which सगण
ु ईश्व is worshipped for worldly
benefit. The same भगवान ् is worshipped by other two types of भक्त: known as
Verse 12-
पयुर्ष्टयातव�वभोवनमालयेयंसंस्पा�धर्नीभगवतीप्र�तपत्न
यःसप
ु ्रणीतममुयाहर्णमाददन्नोभूयात्सदाङ्�घ्ररशुभाशयध६.१२॥
Here the grace of the Lord is described. भगवान ् receives the worship of the devotee
if it comes with श्रद and भिक्. भगवान ् doesn’t care what is offered-
पत्रंपुष्पम्फलम ्. Note that each word is in singular. भगवान ् doesn’t even ask
for many flowers, many leaves. Only one leaf, पत्, one flower as long as a person
offers with भक्त्. यो मे भक्त्प्रयच्. How they offer, with what attitude they
offer is more important than what is offered. Here the देवा: are referring to a
particular offering by great devotees. That is a garland, taken or made out of the
wild flowers growing in the forest, not any extraordinary or special flowers. These
flowers growing in the wild are all taken indiscriminately and made into a garland
called वनमाला. वन - flowers from the forest, माला - garland. The word वनमाला is
very often used in वैष्णव: literatures. वैष्णव:भक्त: also name their daughters
वनमाला. Since भगवान ् receives this वनमाला, he is also called वनमाल�. Devotees
offer this वनमाला even if it has become partly withered or faded and not in the best
केतिु स्त्र�वक्रमयुतिस्त्रपतत्पताकोयस्तेभयाभयकरोऽसु
स्वगार्यसाधषुखलेिष्वतरायभूमन्पादःप
ु नातुभगवन्भजताम
ु ६.१३॥
This is also a similar prayer for purification. Here the lord is addressed in the 3rd
and 4th lines as भगवन ् and भम ू न ्. भगवन ् means the Lord, भम ू means infinite
ब्रह्. The word भम
ू is borrowed from छान्दोग्यउप�न 7 chapter, where in a
th
The Lord’s glory is talked about here based on another परु ा�णक् story of �त्र�व
वामनअवतार to contain Bali’s arrogance. महाबल�was an arrogant king. I am not
going to tell the whole story. I have one suggestion. Those who are studying UG,
read the entire भागवतं gradually. The Gorakhpur edition has wonderful English
translation. Before we complete UG in BVM, you can complete the reading. There
वामनअवतार is so beautifully described. भगवान ् comes in front of महाबल� as a
dwarf ब्रह्मच and asks for three feet of land. The arrogant महाबल� says, I can
give any amount of दानं. Though mischievous भगवान ् came as a dwarf, he
becomes bigger and bigger and bigger and with one �वक्:, which means strides,
he measured the entire lower लोका:, with the second �वक् he measures the higher
लोका: up to ब्रह्म (BL) and he asks महाबल�, ‘Where do I keep my third stride?’
महाबल� doesn’t have any other place. He says, ‘You step over my head.’ भगवान ्
pushes महाबल� down. Philosophically it means destruction of अहंकार. You can call
it destruction of महाबल� or destruction of अहंकार and महाबल� attains मो�ा because
of the grace of the Lord. That is the story part. First, he is वामन:. Then he becomes
�त्र�व:. In the �त्र�व story it is said that भगवान ् measures BL for whichhe has
to keep his foot up. You have to imagine भगवान ्’s footdown on the earth. Another
foot like the gymnasts, straight upwards with the two legs are in one straight line.
Download from www.arshaavinash.in Page 45
Now the देवा: give an imagery. The two legs of भगवान ् together is like a vertical
line which is starting from the earth and goes up to BL. It is compared to a
flagstaff. When the foot of the Lord reached BL ब्रji saw the foot of the Lord
and wanted to do पादअ�भषेकंपादपज
ू ा. He performed पादप्र�ालwith the water
from his कमण्डल. That very water after washing the feet of the Lord became the
glorious गङ्ग. This Ganga, �वष्णुपादोदक starting from BL flows in the higher
लोका: and flows down to the earth up to पाताललोक. भगवान ्’s feet together is the
pole and गङ्ग flowing is like banner. From a distance it looks like a cosmic flag.
What an imagery! केत:ु means the flag. �त्र�व यत
ु : the Lord’s feet which took
three strides. भगवत:पाद: alone is the flag staff. The banner is �त्रपदत्प.�त्रपत
is गङ्ग which flows in three लोका:,ऊध्व लोकमध्लोक and अधोलोक. What is the
glory of the feet of this Lord? यस्त भयाभयकर:असरु देव चम्ब. The feet of the Lord
remaining the same, causes fear for some and fearlessness for others. It is भयकारणं
and अभयकारणं. In �वष्ण सहश्रनामभयकृ भयनाशन:. It gives fear and destroys
fear. For असरु देवचम्ब.चमू means army. For the असरु s army भगवत: feet are the
destroyer and the cause of fear. For देवा: the very same feet of the Lord bring
fearlessness. भगवत: feet will give us fear or fearlessness depending on which
group we are. If we are देवा: भगवत: feet will give us courage. When भगवत: feet
are in my heart why should I be afraid of anything? How to become देवा:? Follow
the values mentioned in the BG 16th chapter. For us the source of courage is
भगवत: feet alone. So असरु देवचम:ू भयअभयकारणं respectively. TF
असरु चमभयका
ू रणंदेवचम:ू अभयकारण.ं स्वगार साधष
ु ख
ु लेषइ
ु तरायभम
ू न ् -the same feet
of the Lord alone will give देवलोक for धा�म्
र क people and give असरु लोक, lower
लोक for adharmic people because भगवान ् is कमर फल दाता. खलेषु means for
अधा�मर्क people, he is इतराय.इतर means नरकं , नरकंकारणं. For साधष
ु -ु noble
people, भगवान ् feetare स्वगार. स्वगर्कारणंभव. The bottom line is, ‘May that feet
of the Lord purify my mind and let me get SCS. So पाद:पन
ु ात.ु Continuing,
Again, more descriptions of the glories of the Lord. The first two lines say, भगवान ्
is the ultimate boss or controller of everyone. Within the world there are so many
controllers or bosses. In a company also, I have an immediate boss but he has
another boss, who in turn has yet another boss. Similarly, all human beings are
bossed over by the देवा:. देवा: are supposed to be powerful and can bless or destroy
human beings. They have greater powers than human beings but देवा: themselves
are bossed over by इन्. इन् is देवराज: and he is controlled by बह
ृ स्प�. बह
ृ स्प�
isइन्द् गुर:. Thus, you have many intermediary bosses in the world. Here they
say, भगवान ् is the ultimate boss who doesn’t have a boss, boss-less boss. ‘O Lord,
you are the ultimate boss who controls ब्र the creator, इन्, devatas and all
human beings. You control everyone through the LOK.’ According to शास्त,
ब्रह the creator is only occupying a position. ब्र is not the name of a person but
अस्या�सहेतुरुदयिस्थ�तसंयमान
अव्यक्तजीवमहताम�पकालमाहु
सोऽयं�त्रणा�भर�खलापचयेप्र
कालोगभीररयउ�मपर
ू ुषस्त्व६.१५॥
Here also the glory of the Lord is described in a different language. Only the glory
is mentioned, prayer is from the previous श्लोक. ‘May this glorious Lord purify us
and bring मो� to us.’ We have toadd the glories. What are the glories? Take the
first line. अस्यदयिस्थ�तसंयमानाम्त:ु in the form of कालत�वं. काल means time
principle. Here भगवान ् is visualised as time principle. In BG 11th chapter अजुर्
asked the question, ‘Who are you, O Lord?’, after �वश्वर दशर्न in which अजुर्
sees all soldiers on both sides being swallowed by भगवान ्. भगवान ् is not
vegetarian, not even NV, heseems to eat human beings also. When अजुर् asked,
LK answers, कालोऽिस् लोक�यकृत्प्रवृ लोकान ् समाहत्रुर् पप्रव:. In this
shloka we glorify the Lord as time principle. ‘Lord, you are the cause of
�श्रिष्टिस and लय:.’ अस् means प्रपञ् - of this universe.
उदयिस्थ�संयमानाम ्.उदय: means उत्प�, िस्थ� means existence, संयमा means
resolution or dissolution. You are the हेत:ु , the cause, for all these three. How often
does it happen? This process repeatedly happens. It is not one �श्रि, one िस्थ�
अस्या�सहेतुरुदयिस्थ�तसंयमानाम्अव्यक्तजीवमहताम�पकालम
सोऽयं�त्रणा�भर�खलापचयेप्रवृ�ःकालोगभीररयउ�मपूरुषस६.१५॥
Verses 7 to 19 is the देव स्तु� inwhich the Lord is glorified and looked upon from
three different angles. The scriptures present God in all these three versions. The
first version which is the most popular one is based on the story of परु ाणा�न and
आगमा: in which भगवान ् is a particular deity with a clear cut and finite form like
Lord �शव, Lord कृष्, �वष्ण, गणेश, सरस्वत, ल�मीन�ृ संह etc. They are all finite,
located forms of the Lord which I call as एकरूपईश्वरइष्टदेवतारूप. Many get
confused and believe Hinduism has many Gods forgetting that we don’t have many
Gods but many forms representing one infinite God. This form is for beginners, for
meditation, पज
ू ा etc. Here, the Lord is seen as LK which is an अवतार. The second
version of ईश्व is that Lord who includes all the forms of the creation which is
called �वश् रू ईश्व. The entire universe with infinite names and forms is also
ईश्व which is अनेकरूपईश्:, the second intermediary version. Then we have the
absolute description of God who doesn’t have anyattributes like form, colour etc.
which is generally described in the उप�नषद as अशब्द अस्पश अरूपमव्य तथारसं
�नत्य अगन्धवच्च्| That which is free from all attributes and TF changeless and
not available for any organ of perception- सवर्इिन्द्रयअगोचरंसवर्प्रमा which
is generally named in the उप�नषद as ब्रह्. Thus,
एकरूपईश्:अनेकरूपईश्:अरूपईश्: all three versions are described. According
to शास्, our knowledge of ईश्व is complete only when we know all the three.
Knowing any one of them is incomplete knowledge. One has to know all the three
versions.
TF in all the स्तु�s of भागवत we get all the three versions. We have to note which
is which version. When we talked about �त्र�व and वामनअवतार there God is one
particular formas वामन or �त्र�व. Finite, located, subject to arrival and subject to
भगवान ् activates the entire universe in three stages. In the first stage, the universe
is in potential form which is called माया, or प्रकृ, or अव्यक् or शिक्:. All these
words mean the same. अव्यक्is said in the second line here. अव्यक् means
unmanifest universe, the inert version and जीव. In that माया, all the जीवा:, we the
living beings, were all there in dormant form with our सं�चतकमर acquired in the
previous �श्रि. How did that previous �श्रि come? Because of our सं�चतकमर
acquired in its previous �श्रि, a prior �श्रि.Thus, we don’t have the first creation
at all. It is अना�द- beginning-less cyclic process. The जीवा:, all of us, were also
there in dormant form. This जीवा: are also activated by भगवान ्. TF, अव्यक्तज
and महतां अ�प. From माया the first one born is called महत् त�वं or ब्र. ब्र is
the first creation and that ब्र is given the power to create the rest of the universe.
TF, allof them, कालम ्आहु:, कालम ् means the activator, the director - कालय�त इ�त
काल:. That कालत�वं alone, which also was there during the प्रल in unmanifest
Verse 16.17.45
त्व�ःपुमान्सम�धगम्यययास्यवीय�ध�ेमहान्त�मवगभर्ममोघ
सोऽयंतयानगत
ु आत्मनआण्डकोशंहैमंससजर्ब�हरावरणैरुपे६.१६॥
In various stages of creation, they divide the cosmos into four layers. The grossest
layer is the universe which we are seeing is called प्रप: or �वराट. Before this
grosser layer manifests, we have a subtler invisible layer called महत्or
�हरण्यगभर्त� which consists of total mind, total प्रा etc. just like the mental
In this verse, the देवा: point out the तुर�यं alone first blesses the कारणईश्व:.
कारणईश्व is nothing but माया with borrowed consciousness.
प्र�त�बम्भचैतन्यस�हतमाया:. TF, तरु �यं blesses the ईश्व who is the कारणत�वं.
That कारणईश्व creates the �हरण्यगभर्त�. That �हरण्यगभर्त� creates ब्रह्मा. So
तरु �यं blesses ईश्व. ईश्व blesses and produces �हरण्यगभ. �हरण्यगभ creates the
ब्रह्मा and in this ब्रह्मा alone all the 14 लोका:, living beings are all there. Look
at the श्लोक. Very involved verses. त्व� means from you the तुर�यं, addressing
Krishna. We are not looking at LK as Mr. LK because Mr.LK is subject to time
because there is a जन्माष्ट when he appeared and at the end of भागवतं LK is
going to disappear also. So here, we are looking at LK as the तुर�यत�वं. ‘O Lord,
you are the तुर�यं and from you, त्व: (तुर�यान ्) पम
ु ान ्अ�धगम्.’ पम
ु ान ् means
कारणईश्व: who got the reflected consciousness, RC, borrowed consciousness
justas the moon has reflected light borrowed from the sun. Similarly, ईश्व,
through the medium of माया, borrows the reflection. This माया+reflection is called
पम
ु ान ्here. पम
ु ान ् means कारणईश्व:. What does कारणईश्व do? यया. यया means
वीय�, having got the power to create that ईश्व holds �हरण्यगभ within himself,
which he produces in the next stage. �हरण्यगभ corresponds to total mind principle.
That is said in the second line. महान्तंध�. महान्त means �हरण्यगभ otherwise
called ब्रह. You carry ब्रह in your womb as it were गभ� इव- like a mother
carrying a baby you carry the �हरण्यगभ within yourself. महान्तंध�.ध�े means you
carry. भगवत: pregnancy. He carries अमोघवीयर: with infinite power and infallible
power because with that power alone भगवान ् becomes omniscient and omnipotent,
capable of creating the magnificent universe governed by infinite number oflaws
operating at micro and macro levels. Remember, every cell of our body has its own
functions. Allthose cells do their duty without us remembering or even knowing
what they do. Each cell knows what to do. Immunity cells take care of immunity,
digestive factors take care of digestion. It is all inbuilt power. Who gave them the
power? अमोघवीयर:.भगवान ् with his omnipotence injects everything with its
capacity. All our research work is not for giving the power but only to understand
the power. Immunology is a major science with many fat books and yet we don’t
know what all happens inside. So many diseases are around us and yet we are
reasonably healthy because our immunity is taking care of every disease. Who
gave that power? अमोघवीयर:.अमोघ means infallible. वीय� means power.
What does �हरण्यगभ do in his turn? स: अयं- that �हरण्यगभ, otherwise called
ब्रह,तया अनगत
ु : continuing with the same मायाशिक्, आत्म:आण्डकोशंससज.
आण्डकोश means the ब्रह्मा consisting of billions of galaxies. Each galaxy has
billions of stars and each star is surrounded by many planets. Many planets are
त�स्थुषश्चजगतश्चभवानधीशोयन्माययोत्थगुण�व�क्रययोप
अथार्ञ्जुषन्न�पहृषीकपतेन�लप्तोयेऽन्येस्वतःप�रहृताद�प�६.१७॥
This ईश्व has मायाशिक् with the help of which he creates everything. Generally,
we talk about two powers of माया. One is the creative power and the other is the
concealing power, veiling power. �व�ेप शिक् and आवरणशिक्. In the case of
भगवान ्, the मायया he employs �व�ेप शिक्, the creative power. Through the
भवान ् – O Lord, अधीश: you are the lord and master of the entire universe. तस्थु:
the stationary thing as well as जगत:, the moving one like plants and animals.
Plants do not move from one place to another but they move remaining stationary.
Trees come under तस्थु:.जगत: means झङ्ग:. स्ताव झङ्ग. For the entire
universe, youare ईश्व:. Even when भगवान ् takes the body in the form of an
अवतार, will he be self-ignorant? We saw in the 4th chapter of the BG.
अजोऽ�प सन्नव्ययात भता
ू नामीश्वरोऽ� सन ्।
प्रकृ� स्वाम�धष्ठ संभवाम्यात्ममायया4.6।।
स्वा प्रकृ� अ�धष्ठा - being the Master, Iam born. भगवान ् takes अवतार but does
not have self-ignorance. TF भगवान ् functions in the world of माया but he is never
Here भागवतं talks about a disturbing thing. In the shastra, we talk about entering
गह
ृ स्ताश,a householder’s life, which is considered very important for practicing
service and non-selfishness. A ब्रह्मच is absolutely free. He can do annoying he
likes. When they get married, they have to learn to adjust their राग द्वेषा� with
the राग द्वे of the spouse also. They now have to consider not only their likes and
dislikes, but also of the spouses. Even if I don’t like something, I have to do it for
the sake of spouse. Similarly, even if I like something, for the sake of the spouse I
have to drop something. Sometimes we even have to drop the class for the sake of
somebody in the family. Otherwise there will be problems. Sometimes we have to
sacrifice. In fact, गह
ृ स्ताश is an opportunity to learn to sacrifice for others. TF,
they consider GA as very important for sacrifice and for serving the family,
theparents and society through PMY. But is called an आश्, which is meant for
spiritual growth and so we are supposed to use गह
ृ स्ताश for the next stage of
spiritual growth. Once we have the maturity from गह
ृ स्ताश, according to शास्,
we have to go to the next stage, वानप्र. TF, we are not supposed to get attached
to any family members.Serve without attachment. LK said in the 5th chapter of BG,
�ेयः
स�नत्यसंन्या
यो
नद्वेिष
नकाङ्��।
�नद्र्वन्
�ह
महाबाहो
सबन्धात्प्रमु।।
ख ं
ु 5.3।।
Don’t get attached to the spouse. Don’t get attached to children. Serve them, help
them grow. Let them find their independence and grow. We have not come
together and we are never going to go together. As Swami Chinmayananda says,
‘Spiritual life is a journey alone to the alone all alone.’ भागवतं says LK was a महा
गह
ृ स्त:. Why महा गह
ृ स्त? Because he has 16000 wives. This is symbolic to
convey that भगवान ् has many powers. One of the powers is represented as पत्न.
Each one of the wives attempted to keep LK in their pocket and they all tried
different methods to hook LK and make him attached to themselves. Here he says,
even though you had all of them around, none of them could cause any attachment
What is the essence? OLord, you were not attached to anyone. You gave time to
everyone and youmade everyone happy. They all depended on you but you were
never emotionally dependent on any one of them. All because of only one reason-
self-knowledge. That alone is the cure for the problem of attachment. TF, इिन्द्
�वम�थतं.ु इिन्द means sense organs and mind were never the slaves of any of the
family members. This is another glory of भगवान ्. More in the next class.
स्मायावलोकलवद�शर्तभावहा�रभ्रूमण्डलप्र�हतसौरतमन्
पत्न्यस्तुषोडशसहस्रमनङ्गबाणैयर्स्येिन्द्रयं�वम�थतुंकर६.१८॥
The glory of the lord is described here from various angles- LK as अवतार, LK as
�वश्वर ईश्वand also LK as the ultimate reality called �नगुर्ण ब्र. एक रू कृष्:,
अनेकरूपकृष:अरूपकृष:. All these three are described in the 18th verse which we
saw in the last class. The देवा: say, ‘Oh Glorious Lord! Even though you are
surrounded by 16,000 wonderful wives and you do all your duties by them you are
not attached to any one of them.’ The Lord is not carried away by any of them
because the Lord happens to be �ानी. In the scriptures it ispointed out that there is
a difference between a जीव taking a body and भगवान ् assuming a body. We saw
this in the 4th chapter of the BG. When जीव takes the body, it is called जन्; when
भगवान ् takes the body, it is called अवतार. Certain differences are mentioned.
When जीव takes the body, it is born out of the पञ्चभूता�. Our bodies are made up
of पञ्चेकृतपञभत
ू ै: कृतं: in TB. Five elements have themselves come out of
भगवत:मायाशिक्. Thus, माया to भतं
ू to the शर�रं. TF, our bodies are called
भौ�तकशर�रं . When भगवान ् takes अवतार, he can come through पञ्चभूता� if he
wants or भगवान ् can take a body directly with the help of माया. Since in the
भगवत:अवतार, the intervention of the five elements is not there,
भगवत:अवतारशर�रं is called मा�यकशर�रं. भगवान ् can take a body, any body, at
will, at any time directly through माया. This is one fundamental difference.
भौ�तकं शर�रं जन्. मा�यकशर�रं अवतार. When जीव takes भौ�तकं शर�रं, it is brought
out helplessly for जीव because of जीवस्यपुण्यपापक. It is not based on our will. In
the past जन् whatever कमार्� we have done, based on them we find ourselves on
earth with one type of body. जीवशर�रं is कमर based. भगवान ् takes the body, not
प�रत्राण साधन
ू ां �वनाशाय च दषु ्कृता म्
धमर्संस्थापनाथा संभवा�म यगे
ु यगे
ु ।।4.8।।
When धा�मर्क people pray to God that you should come and help remove अधमर,
भगवान ् takes the body. The type of body will depend upon the type of धमर्संस्थाप
he has to do, the type of the अधमर and the destruction he has to do. In the case of
the destruction of �हरण्यक�शप,भगवान ् has no choice, because he had to take
न�ृ संहशर�रं to circumvent �हरण्यक�शप’s boon. भगवान ् had to ingeniouslyassumea
body at the appropriate time- neither morning ornight but dusk. अवतारं depends
upon the need of the occasion. It is taken at will and not because of अ�ानं and कम.र
�वभ्व्यस्तवामृतकथोदवहािस्त्रलोक्याःपादावनेजस�रतःशमला�न
आनश
ु ्रवंश्रु�त�भरङ्�घ्रजमङ्गसङ्गैस्तीथर्द्वयंशु�चषद६.१९॥
Very beautiful verses; highly imaginative and poetic also. Here the देवा: declare,
‘O Lord, there are two types of rivers associated with you. One river is the sacred
गङ्ग is the most sacred river because of its association with भगवत: feet. We think
by dipping in the गङ्ग river, we can remove all our पापंs because गङ्ग is
associated with भगवान ्. The second river is an imaginary river which is scriptural
teaching. All the scriptures including वेदपवर
ू ्भागवे अन् भाग स्मृ� इ�तहास परु ाण
are all compared to another scared river. Whatare the waters carried by the
scriptural river? The देवा: declare they are the glory of the Lord- ईश्व म�हमा is
water of this river. म�हमा: are carried bythe scriptures because the scriptures are
the words which contain the meaning. What is the meaning of the word? भगवत:
�वभ�ू त. In the वेद पवर
ू भाग and other scriptures, some of the glories are the glories
of एक रूईश्वlike Rama, Shiva, Krishna, Vishnu etc. You have to always see
these three versions. Their glories, their अवतारंs are भगवत: glory in the form of
एक रूईश्व. Some scriptures carry the glory of the �वश्वर ईश्व. The उप�नषद
neither carry the glory of एकरू nor अनेकरू but अरूप�नगुर्णम्ब्रह:. Thus, all
scriptures are ईश्वर�वभू�. This is the second river. This scriptural river also can
purify us like the गङ्ग. Both the rivers called तीतर द्वय in the 4th line can purify us
only when we associate ourselves. Sitting in Chennai, I cannot expect गङ्ग to
purify me. I have to go and dip in the river or at least गङ्गाजल must come and I
should sprinkle. I can purify only by association. The association is also of two
types. If we haveto purify ourselves in गङ्ग river we have to take a dip. If we have
to purify ourselves in the scriptural river, we must listen to the scriptures. When
youare attending UG class, you are all taking a dip in the scriptural river which
carries the waters of the glory of भगवान ्. What an imagination!
Look at the श्लो. �वभ्व: means capable. Capable of what? Both types of rivers
are capable of purifying us. The first one- तव अमत
ृ कथा उद वहा- that which carry
the waters of your immortal stories. अमत
ृ कथा - immortal stories, उद means water.
The water in the form of your immortal stories. वहा: means carriers. Scriptures are
What is the first river? That is described in the third line आनश
ु ्र. आनश
ु ्: literally
means the वेदा: because वेदा: were never written down or printed in books and so
were not read but heard and transferred from the mouth of the गुर to the ears of the
disciple. The disciple carries the whole वेद in his brain. Not in CDS or internet or
cloud. They are all carried in the brain and transferred to next disciple. Because वेद
is transferred through कणर परम्प it is called आनश ु ्र. Here, the वेदा: represent all
the scriptures which form the first river carrying the waters of your glory. People
willassociate through श्रु�त: -through the ears they come in contact. That is why
they say that ears have got गङ्ग. What गङ्ग? वेदगङ्ग because of listening to
Vedic chanting. One गङ्ग in the ears, the other गङ्ग outside. Both of them purify
us. आनश
ु ्रश्रु�त:. श्रु means श्र इिन्द्, श्रो� इिन्द्- through the ears,
भक्त: come in contact with वेदगङ्ग. अङ्सङगै: अङ्�घ्- by taking a dip in the
river the भक्त: come in contact with the second actual गङ्ग. अङ् means dipping.
अङ्सङगै: अङ्�घ् refers to गङ्ग because it is born out of the feet of the Lord.
Thus people resort to तीतर द्वय. What typeof people? श�च
ु षद: in the 4 line.
th
श�च
ु षद: means those वै�दका: and आिस्तक: who abide by the Vedic path. तीतर
द्वयमुपस्प्रु. They resort to both types of rivers- one river by dipping, the
other by hearing. They get purified.
Now, शक
ु is addressing पर���त् and telling him what happened next-
श्रीबादराय�णरु
इत्य�भष्टूय�वबुधैःसेशःशतधृ�तहर्�र
अभ्यभाषतगो�वन्दंप्रणम्याम्बरम६.२०॥
स ईश: means along with Lord �शवशत ध�ृ भ: ब्र. Where was he seated? अम्बर
आ�श्: -according to the scriptures देवा: can never touch the ground. To touch the
ground, we require a certain amount of कम.र Only when that particular type of कमर
is there, we will have a type of body which can come in contact with भल
ू ोक. If we
don’t have that particular कमर we will not touch. देवता: have got higher पण
ु ्य, TF
they don’t touch the ground. They only float. अम्बर आ�श्: means occupying the
sky without touching the ground. ब्रह्माजीअ�भष- after completing the स्तोत from
7th श्लो up to the 19th श्लो and having glorified the Lord, प्रण- offering
Verse 22-
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धमर्श्चस्था�पतःसत्सुसत्यसन्धेषुव
क��तर्श्च�द�ु�व��प्तासवर्लोकमला६.२२॥
Now the problem is, even if want to follow धम,र other colleagues who violate धमर
will find us uncomfortable. They will pull us towards their side. If we don’t join,
we cannot survive in that company. When we teach our children धम,र they will ask
how to survive in the present society with धम?र This is a typical case of क�लयग
ु .
TF, भगवान ् has to take अवतार. Don’t ask me when he will come.
तवक��तर: your glory has spread all over theearth, �द�ु in all directions, �व��प् -
you have spread all over. By listening to the glory of the Lord, our sins also will be
washed off, सवर्लोकमलअप. Remember the two rivers. One river is the scriptural
river. By listening to the scriptures. I have told this anecdote earlier. One lady used
to regularly come and sit even though she did not know English. She was the first
student and she gave me a pin seeing me adjusting the angavastram. Why does
she come and sit for one hour without even knowing the language? Because her
belief is that if these words enter her ears, whether the meaning is understood or
not, it is पण
ु ्य. तव कथा अमतंृ त� जीवनं etc. TF सवर्लोकमलअप. मलम ् – impurities,
अपह – destroyer, पाप नाशकं .
अवतीयर्यदोव�शे�बभ्रद्रूपम नु
कमार्ण्युद्दामवृ�ा�न�हतायजगतोऽकृथ६.२३॥
You have taken several incarnations मत्स कूमर वराह न�ृ संह and now you have
taken the अवतारof LK in the lineage of यद.ु यदवं
ु शे. यदोव�श.े यद ु is one of the kings
in LK’sपरम्प. That is why they are called यादव. I am afraid to use the word यादव
because you may think of some other यादव. यदोव�सेयादवरूपे
अवतीयर्यदोव�शे�बभ्रद्रूपम नु
कमार्ण्युद्दामवृ�ा�न�हतायजगतोऽकृथ६.२३॥
ब्रह्म, representing all other celestials, is addressing LK. ब्रह्म says, ‘O Lord,
you are none other than the original Lord महा�वष्णor नारायण who has assumed
LK form with your मायाशिक् because of the prayer of devotees. With this
अवतारशर�रं , you have accomplished extraordinary things. Protecting all the धा�म्
र क
people, destroying अधा�मर्people and maintaining धमर in society, which is the
purpose of your अवतारं . By this अवतार and the exploits or course of the अवतार,
not only are the contemporaries of LK benefitted, even later generations benefit
simply by meditating on the form of the Lord, talking about the अवतार glories of
the Lord and the extraordinary feats of the lord. Thus, ‘O LK, you have blessed the
whole world, not only the current generation but future generations also.’ This was
the 23rd verse, which we completed in the last class. यदो: वंश अवतीयर- you took
अवतार in a यादव family. The form of the अवतार is unsurpassed form and the most
attractive form. Your ल�लाand activities also are extraordinary-
उद्दामवृ�ा�नकमार्. All this you have done for the sake of blessing the universe-
जगत:�हतायअकृथा:. Continuing-
या�नतेच�रतानीशमनषु ्याःसाधवःकलौ
शणृ ्वन्तःक�तर्यन्तश्चत�रष्यन्त्य६.२४॥
यदवं
ु शेऽवतीणर्स्यभवतःपुरुषो
शरच्छतंव्यतीयायपञ्च�वंशा�धकंप६.२५॥
हेय पर
ु ुषो�- ब्र addresses LK as पर
ु ुषो�: which means the one who transcends
name and form which is withinमाया. पर
ु ुषो� is the transcendental Lord who has
taken a temporary मा�यक रूपin the family of Yadavas. When LK departs the earth,
what is his age? Even though in all the pictures of the Lord, we see LK as young
LK, dancing with gopis, LK was 125 years old according to भागवतं.
Verse 26-
नाधन
ु ातेऽ�खलाधारदेवकायार्वशे�षत म्
कुलंच�वप्रशापेननष्टप्रायमभू�६.२६॥
In all these verses, even though ब्र is glorifying LK’s form, off and on he refers
to the original nature of God by calling LK as अ�खलआधार. आधार – support,
अ�खल - of the entire universe. The entire universe includes even आकाश. If the
Lord is the supporter of the entire universe including space, then the Lord sitting in
Ayodhya is a temporary Mayic version. The original God is all-pervading. What is
the form of the all-pervading God? To have a form is to have limitations because
form indicates a boundary. If भगवान ् has a form, भगवान ् will have a boundary
also. To have a boundary is to have limitations. भगवान ् is described as अनन्ता
नम:.अनन्: means all-pervading. TF, the original Ishvara is beyond all forms.
Hence, he is addressed as अ�खलआधार. In VS Dhyana shloka it is said,
�वश्वाधारगगन सदृश. Your form is like the form of गगन,ं आकाश. What is the form
of आकाश? That is the form of the Lord. The question is �वष्ण is superior or �शव is
superior means both sets of devotees do not know the original form of �शव or
�वष्ण. How many infinites are possible? Only one infinite is possible so where is
the question of many Gods? Where is the question of quarrelling whether �वष्ण is
great or �शव is great? We claim to be Hindu but the actions of many of the
devotees show only the ignorance of our religion. To claim that I am a Hindu
without knowing what is Hinduism is only disrespect shown to Hinduism. If I
know what is Hinduism, I can never compare the so-called Gods because we don’t
have God. We have only a God represented by many names and forms. In भागवतं,
�वष्ण is great and �शव and ब्र are inferior. In �शवपरु ाण,ं �शव is presented as
ततःस्वधामपरमं�वशस्वय�दमन्य
सलोकाल्लोकपालान्नःपा�हवैकुण्ठ�कङ्कर६.२७॥
ततः – therefore, since your अवतार tasks are completed there is no purpose in
continuing in कृष् शर�रं. परमंस् धामा- your supreme abode which is your own
higher nature. �वषस् - may you come back or return to your own original place.
Remember, Puranic stories are stories for beginners. They are all symbols
representing higher concepts. If you take the stories literally you will have several
logical problems. To say that to reach the all-pervading Lord I have to go to वैकुण्
is a logical contradiction for a thinking mind. To reach the lord who is all-
pervading how many kilometres should I travel? How many meters should I
travel? How many centimetres should I travel? How many millimetres?
Remember, in all puranic stories, भगवान ् is represented as a finite thing. It is also
posturized as though the भक्त travels and travels and travels to reach भगवान ् who
is sitting somewhere or भगवान ् is also travelling towards the भक्त. These are all
symbolic representations. None of them can be taken literally because neither does
भगवान ् have to travel towards the भक्त, nor does the भक्त have to travel towards
भगवान ्. If the definition of भगवान ् is अनन्:, then reaching the Lord is nothing
There is a beautiful श्लो in which a भक्त says, ‘O Lord, I insulted you all the
time in the name of भिक्. By giving you a form, I limited you.’ It is not
glorification but it is an insult because the infinite God cannot have a form. Giving
a form is not glorification. The भक्त says, ‘I am limiting the limitless.’ The
infinite is beyond description but I did describe this un-describable God by using
so many नामs. You all please do अष्टोत and all. I am not saying don’t do it but that
ultimate wise भक्त says that attributing form and uttering नाम are insults. The
final insult was travelling in the name of pilgrimage. 108 �दवय्द ेश, 12
ज्यो�त�लर्ङ्ग in all these travels, I again made you located in one place. रूप रू
�वविजर्ता भवते ध्याना यत्किल्प श्रुत्या�नवर्चनीयत गरु ो ध्याना यत्किल्प
व्या�पत्व �नराकृतम भागतो य�ीतर्या�ीतर्यात्र �न्तव् जगद�श तित्वगलत
दोषत्र मत्कृत. In the name of भिक् I have really insulted you though it was useful
initially for purifying the mind. But, ultimately reaching the Lord is nothing but
knowing that we are not away. The difference between me and God is neither
space-wise distance nor time-wise distance. It is the distance caused by sheer
ignorance. If ignorance is the cause of distance how do you remove the distance?
Through Knowledge. अ�ान �त�मरान्धस �ानाञ्ज चलाकया च�ु: उन्मी�लत येन
तस्म श् गुरवे नम:. These stories are all symbolic and are all for the junior seekers.
I know you are all senior. But in UG, we will get the teaching for senior seekers
also. The real description of भगवान ् comes later. वैकुण्�कङ्करान- who are the,
servants of the Lord, residing in वैकुण्, you should come and protect us all. Now
भगवान ् is going to give his reply.
श्रीभगवानुव
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अवधा�रतमेतन्मेयदात्थ�वबुधेश्
कृतंवःकायर्म�खलंभूमेभार्रोऽवता�रत६.२८॥
LK first acknowledges and approves all the statements of the devotees including
ब्रह’s statement. He says, यदात्थ�वबुधेश् addressing ब्रह who represents the
entire group. हे�वबधे
ु श्वहे ब्रह्माएत अवधा�रतं -whatever statement you are
making, they are all already in my mind. I am totally aware of everything that you
are seeing. अवधा�रतं means I am completely aware. काय� अ�खलंव:कृतं- I have
completed every task that has been given to me by all the devotees including you,
ब्रह. You entreated that I should take an अवतार which I took and completed the
task. भम
ू े:भार:अवता�रत: the earth had become burdened because of too many
रा�सा:, too many अधा�मर्क people including कं स and other asuras. I have removed
that burden and unburdened the earth. भम
ू े:भार: here the word burden means अधमर
which has been removed by removing these असरु ा:. I have arranged for the
destruction of the यादव कुलं but I want to preside over and make sure that the job is
completed. TF, I want to wait for some more time and make sure that the यादव:
quarrel also occurs true and they are all destroyed. In the process, as a member of
the यादव कुलं: I also must quit the body so that the शाप of the �हामणा: comes true.
That is how the arrow which is also part of the curse, has to be used. I will also
abide by the rules of the शाप. I have come down as one of the beings on theearth
even though I transcend the LOK. भगवान ् doesn’t fall within the LOK but when he
takes अवतार, he also goes by the law of �हामण शापम ्. So, he says, ‘I am waiting
for the final part.’ The last episode is yet to come. It needs one more week. That is
said in the next श्लोक. We will read.
त�ददंयादवकुलंवीयर्शौयर्�श्रयोद्
लोकं िजघ�
ृ द ्रुद्धंमेवेलयेवमहाणर६.२९॥
त�ददंयादवकुलं- this यादवा clan or family, though noble enough to have an अवतार
within the family, has become very haughty. इदंयादवाकुलम्वयर् म- they have got so
यद्यसंहृत्यदृप्तानांयदूनां�वपुलंक
गन्तास्म्यनेनलोकोऽयमुद्वेलेन�वनङ्६.३०॥
इदानींनाशआरब्धःकुलस्यद्�वजशाप
यास्या�मभवनंब्रह्मन्नेतदन्ते६.३१॥
LK says, ‘If I leave the earth right now, it will be the most dangerous situation.’
यदन
ू ां�वपल
ु ंकुलम ्असंहृत. असंहृत means suppose I don’t make sure that they are
totally wiped out. यदन
ू ां- the यादवाclan who are �वपल
ु ंकुलम ्-many in number and
powerful also. दृप्तान - unfortunately, they are arrogant and corrupt and have no
इदानींनाशआरब्धःकुलस्यद्�वजशाप
यास्या�मभवनंब्रह्मन्नेतदन्ते६.३१॥
इत्युक्तोलोकनाथेनस्वयम्भूःप्र�णप
सहदेवगणैद�वःस्वधामसमपद्य६.३२॥
ब्रह्म was totally satisfied with LK’s reply and went back to ब्रह्म along
with all the other देवता:.लोक नाथेन इ�त उक्:.लोकनाथ: means Lord �वष्ण in the
form of LK. ब्र was addressed as स्वयंभ: by LK. स्वयंभ:means ब्रह. After
hearing the words, तं प्र�नप – ब्रdid नमस्का to LK and देव गणै: सह -along
with the other celestials including इन् �शव and others. Link देव: with स्वयंभ:, that
is ब्र. स्वधा means his own abode, ब्रह्म, संपद्य- went back. In the next
verse we will see what happened in द्वारक.
Verse 33-
अथतस्यांमहोत्पातान्द्वारवत्यांसमुित्
�वलोक्यभगवानाहयदुवृद्धान्समागता६.३३॥
Verse 34-
श्रीभगवानुव
एतेवैसम
ु होत्पाताव्यु��ष्ठन्तीहसव
शापश्चनःकुलस्यासीद्ब्राह्मणेभ्योद६.३४॥
एतेसम
ु होत्पात. उत्पात itself means a bad omen and महोत्पात means even worse.
सु means the worst omen I am seeing. In the olden days, vultures would begin
flying above, indicating many are going to die. They say animals have got a finer
sense and sensitivity and can future events. They say even before the tsunami
certain animals and birds behaved in a peculiar manner. Even now, when dogs start
howling in the night, some people say, somebody is going to die. Perhaps many
dogs were howling or vultures were flying above. The details are not given.
समु होत्पात इह in द्वारक, व्यु��ष्ठि -they are preparing. सवर्त - not in one area
but all over I can see these very bad indications. We also know that calamity is
coming because the ऋषय: have cursed the यादवकुल and that news has also spread
all over. शापश्चन कुलस्: LK says, the शाप has taken place for our entire कुलम ्.
LK says, nobody can stop this powerful शाप. It is not remediable. TF,
Verse 35-
वस्तव्य�महास्मा�भिजर्जी�वषु�भरायर
प्रभासंसुमहत्पुण्यंयास्यामोऽद्यैव मा६.३५॥
LKsays, soon all the youngstersof the यादवकुल will get into a big fight and if we
don’t want to get caught in the crossfire and die, then the best plan is to escape
from this place and move to another place. अस्मा�िजर्जी�वषु�: by all of us who
don’t want to get caught in this warfare and die immediately. Later, they will also
die because of the शाप but death may be delayed a little bit. In English, delaying
the inevitable. िजजी�वष:ु means those who want to survive for some more time.
जी�वतंु इचु िजजी�वष:ु .हे आयर्क: is addressing the यादव elders. आयर means noble
one in the शास्त anddoesn’t refer to a particular race like आयर्न race or Dravidian
race etc. In the scriptures the word आयर means dharmic people who follow
scriptural injunctions. हेआयार:, dharmic people, इह न वस्तव्-we should not stay in
this place. What should we do? सम
ु ह: पण
ु ्य प्रभा. प्रभ is the name of a sacred
place which is slightly away from द्वारक. Even now प्रभासती is there in the
Saurashtra region of south-southwest Gujarat. It is considered to be very sacred.
समु ह: पण
ु ्यmeans extremely sacred. There is a pond there which is considered to be
sacred and taking a bath there is considered to destroy पापम ्. यास्या: let us go to
that place. When? अद्यै- today itself. We have to leave immediately because,
Verse 36-
यत्रस्नात्वाद�शापाद्गृह�तोय�मणोद
�वमक
ु ्तः�किल्बषात्सद्योभेजेभूयःकलोद६.३६॥
To talk about the glory of प्रभासती, LK is referring to a past event which is talked
about in the mythological stories of the परु ाण. The story is given in the foot note of
this shloka. I will just read and don’t want to elaborate. This is the summary. Look
at the footnote on the top of page 15.
According to Hindu mythology चन् married 27 daughters of the पजाप�त द�. चन्
is चन्द्रदे, the moon God. It is mythological, so we must not ask too many
questions but read as it is. The 27 daughters refer to 27 constellations, न�त.
न�तin feminine gender is called तारा. These 27 are all children of द�पजाप�तwho
decided on one son-in-law for all his daughters instead of 27 sons-in-law.
द�cursed his son-in-law for his undue partiality towards his favorite wife, रो�हणी.
चन्was very attached to रो�हणीbut ignored the other wives. So, द� gave a शाप
that चन् will suffer from a particular disease in which his body will become
weaker. That is why the full moon gets smaller and smaller and became a small
digit. चन्wanted to get out of this disease so प�रहारं suggested was to take a bath
in प्रभासती. TF, चन् will get back his health but the problem is he will again go
back to full moon once again. That is said in the श्लोक. यत स्नात् -taking a bath
in प्रभासती,उडुराट is the name of चन्.उडु means न�त् or तारा, राट means
husband. उडुराटmeans न�त्राण प�त:, न�त भतार इत्यथ:.ताराप�त: is another name
for चन्. चन्: द�शापात् य�मणागह
ृ �त- because of the curse of द�,
य�मणागह ृ �तय�मा is the name of the disease. In English it is translated as
consumption which is a type of tuberculosis which would make a person weaker
वयंचतिस्मन्नाप्लुत्यतपर्�यत्वा�पतॄन्
भोज�यत्वो�षजो�वप्रान्नानागुणवतान६.३७॥
तेषद
ु ाना�नपात्रेषुश्रद्धयोप्त्वामह
विृ जना�नत�रष्यामोदानैन��भ�रवाणर्वम६.३८॥
In these two verses, LK refers to one of the practices in Vedic tradition. When a
person grows older and he knows that the time of death is not far away, generally
the thought of next जन् comes to the mind because in Hinduism, we believe in
पन
ु जर्न unless a person is a �ानी. We also know that the next birth will depend
upon the next bunch of कमर that are going to fructify. भगवान ् also gets ready
because he is the कमर्फ दाता. TF, भगवान ् prepares the next bunch of प्रार
extracted from the सं�चतकमर. Have you forgotten सं�चतप्रार and आगा�म
karmas? सं�चत is the कमर earned in the past, आगा�म is the कमर earned in the
present, प्रार is the कमर which is being exhausted. As a person dies, प्रार is
exhausted and आगा�म will have been partially exhausted. Some unexhausted
आगा�म will join the सं�चत and out of this, the next bunch of प्रार gets ready. At
the time when the जीव drops the current physical body, it is all a well-designed
arrangement. This body goes away, the next bunch of प्रार gets ready and
according to वेद, the next body also gets ready. At the time of death itself the next
body is formed in a very minute form. The जीव, which departs this physical body,
travels with next physical body, which is there in a rudimentary form. Because the
next body is in a rudimentary form, the departing soul cannot choose that physical
body, because it has not become a full-fledged operational body. The non-
Download from www.arshaavinash.in Page 83
operational body travels along with the जीव and the जीव is supposed to go through
several stages. In मण
ु ्ड उप�नषद, छान्दोग उप�नषद etc. the topic of पञ् अिग्
�वद्य is there where various stages are talked about. In each stage, the next
physical body becomes more and more mature and riper. In the 4th and 5th stage are
the body of the father and the body of the mother where the child’s body gets ready
and it comes. TF, old people who never thought about it until now suddenly begin
to think of the next birth. Whatever disadvantages I had in terms of bodily
conditions, parentage etc. at least I would like to avoid in the next birth to have a
head start. For this worry, वेद prescribes many प्रायिश्च�कमा during old age
which many people don’t know about nowadays. Many people start doing varieties
of प्रायिश karma or allocate money for that and ask the children, to do those
कमार्� at least during death or after death and give plenty of दानम ्. Charity is
considered to be one of the very good प्रायिश्च�. Similarly, तपर्ण to forefathers,
देवतपर्ण, �पततपर्ण
ृ , ऋ�षतपर्ण, �हामण दानं etc. are also considered to be प्रायिश,
a final attempt to make the next birth a better birth. LK is referring to that here. वयं
च तिस्मन्आप्लु. Even though LK doesn’t have सं�चतआगा�मप्रार etc. in
identification with all other यादवा:, भगवान ् says, ‘Let us all do these sacred
प्रायिश्च�कमा.’ The first one is तिस्मन्आप्लु- taking a dip in प्रभासती, then
तपर्�यत्- let us all perform तपर्ण so that we will get the blessings of the देवs
�पतऋ
ृ �षs etc. We can receive �पत्रूिन्, departed forefathers, सरु ान्सुरान refers to
देवतपर्ण. देवतपर्ण, �पततपर्ण
ृ in the �नत् is in ब्रह्म itself. Those तपर्णs are
inbuilt- सरु ान ्. Thereafter, �वप्रान्भोज�यत्वा: means giving to दानम ् to �हामणा:
who are elderly, cultured, dharmic people. In those days, �हामणा: could not earn in
any other manner and could live on whatever दानम ् and द��ण they get. Let us give
दानम ् to �हामणा. What type of �हामणा:? In BG, we talked about
जा�त�हामणा:कमर्�हामण:गुण�हामणा. Giving दानम ् to one who is a �हामणonly by
birth but doesn’t follow any of the disciplines is not useful. TF,
उ�शज:�वप्रान्उ�: means well qualified ones who have studied the scriptures,
who follow धमर and who lead a simple life. Those �वप्रा. उ�शज: means good
श्रीशुकउव
एवंभगवता�दष्टायादवाःकुरुनन्
गन्तुंकृत�धयस्तीथ�स्यन्दनान्समयूय६.३९॥
The यादवा: belonged to Vedic society and so, they accepted वेदा as a valid source
of knowledge. They believed that whatever कमर was prescribed by the वेदाs or even
secondary scriptures, should be performed and would be useful. All these people
had श्रद. That is why those who accept knowledge in the form of वेदाs are called
आिस्तक. वेद प्रमा अिस् इ�त ये वदिन् ते आिस्तक:.वेदा is a प्रमा. प्रमाmeans a
valid source of knowledge. TF, we also believe in next birth and that it can be
influenced by our actions in the current birth. All the यादवा: accepted the
वेदाप्रमा, including LK, and they all accepted LK’s instructions. TF, all of them
decided to go to प्रभ तीथ�.
Verse 40-
तिन्नर��योद्धवोराजन्श्रुत्वाभगवतो
दृष्ट्वा�रष्टा�नघोरा�ण�नत्यंकृष्णम६.४०॥
�व�वक्तउपसङ्गम्यजगतामीश्वरेश्
Having studied the whole situation and visualizing what is going to happen very
soon in the future, उद्ध approached LK. तन ् �नर��य- having seen the whole
situation. Who is उद्ध? कृष्णंअनुव: an intense, sincere devotee of LK.उद्ध
was a relative, a friend and a devotee of LK. An inseparable friend and devotee
exactly like अजुर् in the BG.
हे राजन ् -शक
ु is addressing पर���त्. भगवत उ�दतं श्रुत. उद्ध was also listening to
all these instructions of the Lord given to all the other यादव. उद्ध also witnessed
all these terrible events happening around indicating a very big calamity. TF,
घोरा�ण अ�रष्टा�नदृष्.अ�रष्ट is same as उत्पात mentioned before.अ�रष्ट means
evil omens, negative indications. Nowadays they say, ‘negative vibrations.’ They
shorten it and say ‘vibes.’ All these people also felt negative vibes all around.
घोरा�ण terrible. For everything –“I don’t vibe well with you.” Moderncouples have
a big problem- thisvibing business. They vibe well and get married; they don’t vibe
well and get separated. Whole life is based on vibes. Nobody can see the vibes.
Another word- we don’t have good chemistry. So, if vibes mean physics, either
physics doesn’t fit well or chemistry doesn’t fit well. घोरा�ण अ�रष्टा�नदृष्.
तिन्नर��योद्धवोराजन्श्रुत्वाभगवत।।
दृष्ट्वा�रष्टा�नघोरा�ण�नत्यंकृष्णम६.४०॥
�व�वक्तउपसङ्गम्यजगतामीश्वरेश्
प्रणम्य�श�रसापादौप्राञ्ज�लस्६.४१॥
In this first chapter the UG is preparing the ground for UG teaching, which will
start from the second chapter of this section. In this first chapter उद्ध who is a
devotee and relative of LK is going to approach LK and surrender to him. उद्ध,
the devotee, becomes उद्ध, the disciple. Then alone LK will be converted into
कृष्, the गर
ु , the teacher. Only when the गर
ु ु�शष relationship is struck can the
teaching take place. Always the teaching is between a गर ु and �शष्. In no other
relationships can teaching take place and even if it does, it will not be efficacious.
One should become a disciple. He should develop the attitude of discipleship in the
form of श्रद and भिक्. The disciple should also listen to the teaching which will
have to take place in a consistent and systematic manner. In the BG such a
teaching takes place between LK and अजुर्, a teaching running to 17 chapters. In
UG also a consistent and systematic teaching is going to take place in 23 chapters.
We should always remember that the गुर providesconsistent and systematic
teaching and the disciple shows consistent and systematic learning. This is called
गुरु�शष संवाद. For that, the गुर should accept to play the role of a गुर and �शष्
should accept to play the role of a disciple. Thenalone the channel for
communication opens up. The ground is prepared for उद्ध to surrender.
During the crucial juncture when the यादवhave to leave for प्रभ तीथ,र उद्ध
approaches LK.
Verse 42-
श्रीउद्धवउ
उद्धव: उवाच-उद्धव addressed LK. First, he talks about the glories of the Lord by
addressing the Lord with certain special names. देवदेवेश: O Lord who is देवानां देव:,
God of all Gods, which means you are the ultimate god. ईश: you are the ruler of
the entire universe. �श्रि िस्थ� लय कतार. Not only have you created and you
maintained the world, youare also योगेश:. If the जीवा: get tired of repeated जन्
and मरणं and want to transcend mortality भगवान ् has made provisions in creation
for leaving the संसार. This provision is called योग, the spiritual path presented
through the वेदा: by which a person can transcend mortality. योग consists of three
stages- कमर्यो+उपासनयोग+�ानयोग. All these three put together is called
योगमागर:. योगमागर is given by the Vedas and Vedas have been given by the Lord
himself. TF, the Lord is called योगेश:. This word was used in the BG also in the
last verse of the BG.
पण
ु ्यश्रवणक�: for following the spiritual path a person requires lot of पण
ु ्य म. If
sufficient पण
ु ्य म is not there, people will become devotees of the Lord alright but
they will use devotion only for materialistic purposes. अहंकार-centred prayers,
ममकार-centred prayers, family- centred prayers, business- centred prayers. We
call it materialistic भिक्. We require special पण
ु ्य म to convert materialistic भिक्
into spiritual भिक् so that during नमस्का we pray for spiritual growth. That
requires spiritual पण
ु ्य म. To get spiritual पण
ु ्य म also, ईश्वरभिक is the path. TF,
भगवान ् is given a special title, पण
ु ्यश्रवणक�. श्रव means listening to the glories
यत् means because I got the clue, �वप्रशापंनपरत्य. �वप्रशा means the शाप of the
ऋषय:, नपरत्यहन -you did not neutralize or remedy. प्र + हन ् धातु to stop. You
didn’t stop even though you have the power, समथर: अ�प,ईश्व: as the ultimate
God. This indicates your intention. The शाप will get fulfilled and all the यादवा:
will go along with LK who is also a Yadava. TF you want to die and quit. Whether
you like it or not, for me it is very sad news. उद्ध says, I cannot allow this to
happen.
Verse 43 –
नाहंतवाङ्�घ्रकमलं�णाधर्म�पक
त्यक्तुंसमुत्सहेनाथस्वधामनयमा६.४३॥
Just as in the first chapter of the BG, we got अजुर् �वषाद योग, here we get
उद्धव�वषा योग. In BG, अजुर् asked-
कथं
भीष्ममह
संद्रो
चख
मध्य स
ु द
ू न
“How can I live on the earth without भीष् द्र and others?” Here उद्ध asks,
“How can I live in this world without your presence?” So, what is the basic
problem? Attachment is the problem. Attachment to अवतार is also a problem
because an अवतार is also subject to arrival and departure. उद्ध says,
तवअङ्घ्रीक हे के शव �णाथर्म� त्यक्त न उत्सह- I cannot afford to live even for a
half a minute, half a moment away from your lotus feet. अङ्घ्रीक - lotus feet,
त्यक् - having gotten away from, �णाथर्म�पअह न अमत्सह
ु - I will not be able to
survive. हे नाथ- O lord, who is my master. My request is either you don’t quit the
Earth or else get a ticket for me also. After all, tatkal tickets are available. You
arrange a tatkal ticket for वैकुण्. माम ् अ�प स्वधा नय.स्वधा – may you take me
also to your abode, वैकुण्.
Now, उद्ध talks about the glory of भगवान ् and his अवतार. The following श्लोक:
are भिक् म�हमा, the glory of भिक्. Here it being the context of कृष्णअवता,
कृष्णभिक म�हमा is talked about.
तव�वक्र��डतंकृष्णनृनांपरममङ्ग
कणर्पीयूषमासाद्यत्यजन्त्यन्यस्पृह६.४४॥
हे LK, if a person knows about your glory and also the fact that you are �नत्:, the
eternal one, gradually his love for �नत्यईश्:, eternal God, will increase. Even as
this love for �नत्म ् or eternal increases, as a natural and effortless consequence,
the love and attachment towards all अ�नत् वस्तू� will come down. Thus
ईश्वरभिक will easily give �नत्यअ�नतवस्त �ववेक:. Not only �ववेक: which will be
What is the �ववेक? The world is ephemeral and impermanent. God alone is
permanent. Since the world is impermanent, emotional dependence on it is a risky
affair because the more I depend on the impermanent, more is the anticipatory
anxiety that all this will go away. When the impermanent goes away, the sorrow,
the shock become unbearable. A भक्त is able to understand. TF, he uses the
impermanent for serving and purifying. He never uses the impermanent for
emotional dependence but depends more dependence on ईश्व.
अनन्यािश्चन्तय मांयेजनाः
पयुर्पासत।
तेषां
�नत्या�भयुक्तान
योग�
वहाम्यह
ेमं म।।
9.22।।
When anybody asks, who is the security for you in the future, what should I name?
All the non भक्तs will name some family members or LIC because LIC claims
‘योग�ेमं वहाम्यह म’. All the worldly people depend on the insecure for their
security. भक्त will name only one. My security is भगवान ्. So thus, �ववेक, वैराग्य
and मम
ु �
ु ुत्व.
Here, उद्ध points out that उद्ध and a few other भक्त: have got special privilege
because they are contemporaries of LKand have the physical company of the Lord
whereas future generations cannot have LK’s physical company. They have to
visualise भगवत: glory. उद्ध says I haveenjoyed your actual physical company
bothas a भक्त and as a friend. In the 1th chapter of BG अजुर् says, ‘I have been
your friend. I have addressed you in singular as a friend, हे कृष्णह यादव हे सखा
इ�त.’ Similarly, उद्ध says, ‘I havebeen moving with you on different occasions.’
He gives a list - शय्य -often we have slept in the same roomas friends. We have
even shared a bed as close friends, we have shared the same आसन, seat also,
अटन-ं we have moved together all over, स्थान- we havestayed in the same place
for long time, स्नान- we have dipped in several rivers together, क्र�- we have
played together, अशनं -we have eaten together, perhaps shared the same plate as
friends. Having enjoyed such company for a long time how can I imagine a life
without you? वयंभक्त: your intimate devotees, कथं त्यजेम� -how canwe allow
this to be lost forever? Continuing,
त्वयोपभुक्तस्रग्गन्धवासोऽलङ्कारच
उिच्छष्टभोिजनोदासास्तवमायांजयेम६.४६॥
Not only have we enjoyed the relationship as friends, we have also become your
devotees and looked upon you as सा�ात् भगवान ्. We have enjoyed worshipping
you and taking प्रस from you. We could switch our roles both ways. Once a
friend and another time a भक्त. As भक्त we त्वय उप भक
ु ् स्र गन् वास
अलङ्का च�चर्त. When we worshipped you we offered you food. स्र means माला,
गन्धचन्द we offered to you, वासा: we offered you वस्त, अलङ्काvarious other
ornaments floral garlands etc. After offering you we received them back as ईश्व
Our aim in doing all this was तवमायांजयेम�ह-we ultimately wanted to cross over
your माया, माया representing संसार. We can cross over संसार by worshipping you.
For that we require your continued presence. So, please don’t quit or take us also
so that we continue the पज
ू ा and we can ultimately attain मो� also. Continuing,
वातरशनायऋषयःश्रमणाऊध्वर्मिन
ब्रह्माख्यंधामतेयािन्तशान्ताःसन्न्यासी६.४७॥
उद्ध says that of course for attaining मो� there is सन्न्यासमा prescribed by the
वेदा: in which either �ह्मचा�र: or गह
ृ स्त: quit the family and take to सन्न्य
आश्, practice their साधन and attain मो�. But that is a tough मागर which can be
followed by only rare ones. उद्ध says, let those people follow the tougher path
but we would like to remain in गह
ृ स्ताश and attain मो� by worshipping you.
First, he talks about सन्न्य मागर, the path of renunciation, taken by some rare
seekers.श्रम: means सन्न्या�:, those who follow, श्:, the tougher path. So,
श्रम:, these सन्न्या�:ऊध्वर्मिन् who follow ब्रह्म व्र by giving up
गह ृ स्ताशandवातरशना who live on air. वाता means air. Those who do not eat
much. Living on air is another way of saying, taking simple food. Don’t take it
literally as eating air. It means वातं अशनं एषां ते those who could eat air. The idea is
those who live on bhiksha and lead a simple life, who are शान्ता, whose minds are
Verse 48-
वयंित्वहमहायो�गन्भ्रमन्तःकमर्व
त्वद्वातर्यात�रष्यामस्तावकैदुर्स्६.४८॥
उद्ध says we don’t want to that follow सन्न्यासमा which is very tough. We are
going to remain in गह
ृ स्ताश and practicing कृष्णभिक through which we want to
attain मो�. Whether it is possible or not is a different thing. He says, हे महायो�गन ्,
O great योगीयोगेश्व: who are we? कमर्वत्मर्सुभ् we are in the path of कम.र
कमर्माग means गह
ृ स्ताश. Always in the tradition, कमर means गह
ृ स्ताश as the
word कमर means वै�दककमर. वै�दककमर can be done only by गह
ृ स्. ब्रह्मच cannot
do वै�दककमर. He can only संध्यावन्द. स�मता दानं and most of the
वै�दककमर्ब्रह्मच:वानप्रस: andsanyasis cannot do. He says, we are very much
in गह
ृ स्ताश. So, we want to त्वद्वातर -talk about your glory. Not individually.
तावकै: सह along with similar भक्त:. We will join together and sing and talk about
your glories. Following this कृष्णभिक मागर we want to, दस
ु ्तरंत:त�रष्या.तम:
means अ�ानं. Previously the word माया was used. माया also means संसार. Here
तम: or अ�ान also means संसार. Following कृष्णभिक मागर we want to cross over
संसार. This is उद्धs proposal. He describes कृष्णभिक मागर further in the next
sloka also.
स्मरन्तःक�तर्यन्तस्तेकृता�नग�दत
गत्युित्स्मते�ण�वे�लयन्नृलोक�वड म्६.४९॥
उद्ध has presented two मागरs for liberation. One is सन्न्यासमा in verse 47 and
कृष्णभिक्तमा of a गह
ृ स्त in 48 and 49. Now LK has to teach the entire UG and
we have to find out whether there are two मागरs for liberation. From उद्धवस
words it appears that he says, “Let the sanyasis do whatever they want as they have
no other work. We will have regular सीता कल्याण रादा कल्याण �दव्याना संक�तर्न,
dance and all that.”
We have to explore, study and find out how many मागरs are there for moksha. If
there are many मागरs, which मागर can we choose? That is what we have to find out
from the second chapter onwards. LK has not started the teaching. शक
ु , the MC,
master of ceremonies comes and concludes the first chapter.
शक
ु addressed पर���त्. Hey राजन ्- O पर���त्. भगवान्द वक�सतः
ु LK who is the son
of देवक�, एवं �व�ा�पता: was addressed thus by उद्ध. उद्ध wanted to accompany
LK or LK to remain here. उद्ध will practice कृष्णभिक to get liberation. Then,
LK उद्धवसमभाषत addressed उद्ध in the following manner starting from the
second chapter onwards. The rest of the UG is कृष्णस consistent and systematic
teaching. उद्धis described asएकािन्तन one who is an intimate devotee,
unflinching devotee of LK. �प्र- who was very dear to LK, भत्य
ृ who was aदास:
ready to serve and worship LK at any time. Such an उद्धwho is now a disciple
was addressed by LK in the following manner. We will see in the next class.
In chapter one, उद्ध surrendered to LK and made a request to LK to not leave the
earth and go back to वैकुण् or at least to take him along. उद्ध said, “With your
presence and the worship that we practice, we will be able to attain मो�.” In
chapter two, the Lord will respond and the actual teaching also begins here just like
in the BG. Chapter 2, page 20-
श्रीभगवानुव
यदात्थमांमहाभागतिच्चक��षर्तमेव
ब्रह्माभवोलोकपालाःस्ववार्संमेऽ�भकाङ७.१॥
श् भगवान ् उवाच- The Lord addressed उद्ध. हे महाभाग that is उद्ध. महाभाग:
means fortunate one, भाग्यवान.उद्ध is भाग्यवान because he has association with
LK and he is getting the teaching from the Lord himself. O fortunate उद्ध,
यत्म आत् तद �चके षर्तमए you have understood my plan. You mentioned my
plan to me and it is very true. I am going to implement the plan to leave earth and
go back to वैकुण्. LK says that the request has come from ब्र -Lord ब्रह्म,
भव: -Lord �शव and लोकपाला: all the other celestials who preside over various
lokas, different देवता:. They all अ�भकाङ्��: - are desirous of, मेस्ववार्- here
स्ववार: literally means स्वगर्व where स्वग should be taken as वैकुण्:. स्ववार्स
means going back again to वैकुण् and living there. I am also in agreement. भगवान ्
will tell why he is in agreement in the next श्लोक.
मया�नष्पा�दतंह्यत्रदेवकायर्मश
यदथर्मवतीण�ऽहमंशेनब्रह्मणा�थ७.२॥
The Lord says, I am also in agreement with all these देवता: because the purpose of
my incarnation has been totally fulfilled. अत -on this earth. देवकाय�मया�नष्पा�दत.
काय� means all the work that has been given to me by the देवा:, the celestials, all of
कुलंवैशाप�नदर्ग्धंनङ्�यत्यन्योन्य�व
समद
ु ्रःसप्तमेह्येनांपुर�ंचप्लाव�य७.३॥
सप्तम अिह्य - on the 7th day after the destruction of the यादवकुल, a huge tsunami
(tsunami is not mentioned inthis श्लो. I am mentioning because Madras people
know what is tsunami), समद
ु :, the sea or ocean, theArabian sea, सप्तम अिह्य्न:
that day, एतां परु �ं प्लाव�यष्य.प्लाव�यष्य – inundate, causes the submerging of
यह्य�वायंमयात्यक्तोलोकोऽयंनष्टमङ
भ�वष्यत्य�चरात्साधोक�लना�प�नराकृ७.४॥
अयं लोक: मया त्यक: भ�वष्य� - soon, this world and this land will be left by me.
I will leave this area. The moment भगवान ् disappears from the earth, the earth will
become अमङ्गलोक: from मङ्गललो: because भगवान ् is describedas प�वत्राण
प�वत्र: मन्गलाणां मङ्गल- the embodiment of auspiciousness. Because of the
presence of this मङ्गलईश्: whatever inauspiciousness is there on theearth is
overpowered by भगवान ्’s auspiciousness. Once that all-auspicious powerful
भगवान ् goes, मङ्गम ् will also go away. The अमङ्ग will become more and
more dominant. TF, अयंलोक: नष्:मङ्ग:भव�त - the world will lose
auspiciousness in my form and will be dominated by अमङ्गल. अमङ्गल primarily
represents अधम,र अ�ानं,पापं and द:ु खं caused by पापं. All these things will become
more and more dominant which we can see if we read the newspaper. TF, he
says,अ�चरात्हेसाध. साधो - धा�म् र क्उद्, उद्ध and a few others will be
exceptional धा�मर्क people who will find themselves to be misfits. Like many
elderly people who follow values find it extremely difficult to transact with the
world because corruption is rampant. LK says the same thing to उद्ध. You will
be a misfit. You are साधो, youare धा�म्
र क but the world will be अधा�म्
र क.
अ�चरात्notlong after my departure,क�लना�नराकृतः अ�प भव�त- not only अधमर will
increase and धमर will decrease, the power of क�लयग
ु will be felt more. क�लना-
क�लयग ु , literally the dictionary meaning of क�ल is quarrel. So क�लयग ु is a यगु of
quarrel between country and country, state versus state, between neighbours,
within a family where brothers and sisters fight for property. Everywhere quarrel
will be dominant because मो� पर ु ुषाथ and धमर पर
ु ुषाथ will be less important. Only
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two परु ुषाथा: will be dominant. अथ-र money,money, money and काम- all types of
newer and newer sense pleasures will be invented. TF, the human mind will be
absolutely materialistic and so they will need more and more money which leads to
more greed. TF, more corruption, scams. Says who? LK. क�लना�नराकृता: अ�प.
Here the word �नराकृतः has a contextual meaning. The dictionary meaning will not
fit here. �नराकृता: means reject as per the dictionary meaning. If क�ल rejects the
world, it is actually good. TF, �नराकृतः according to the commentators is आक्रा:
encroached by, overpowered by क�ल. So �नराकृतः means pervaded by क�ल, by
materialism. Whatever little religion parents practise, children will practise even
lesser. There will less interest in पज
ू ा, rituals, in महात्म:. Children will demand
scientific proof and demand justification. They all will be rationalistic. TF शास्
भगवान्धम मो� will all be thrown away for अथर and काम. Earn for five days, enjoy
for two days. Initially earn and enjoy, later, take loan and enjoy. What about
paying back? That is the bank’s problem. Let them write it off. क�लना�प आक्रा:
भव�त.
Continuing,
नवस्तव्यंत्वयैवेहमयात्यक्तेमह
जनोऽभद्ररु�चभर्द्रभ�वष्य�तक७.५॥
LK is talking about how the situation would be in the future. Look at the second
line first. He is addressing उद्ध as हे भद Oh, Auspicious One. भद means मङ्ग.
भद् कण��भ: शण
ृ या
ु म देवा:. भद: in masculine gender. उद्ध is considered
auspicious because he thinks of the Lord in his heart. TF,भक्त: also, will be as
auspicious as भगवान ् himself. Not because of भक्त: themselves but because they
carry the Lord in their heart. हे भद्रमङ्गलस्वरू. कलौयगे
ु the dominant
feature of क�लयग
ु will be जना:अधमर्रु:भ�वष्य�. Generally humanity will tend
more and more towards अधम.र The moment you start talking about some values
they will immediately say, ‘Enough of preaching and moralizing and stop the other
person from talking. Why? Due to अधमर्रु: people will have natural taste for
In BG, LK taught solid �ानयोग from the 11th verse up to the 25th verse. Here also,
LK starts with �ानयोग indicating that �ानयोग is not an optional साधन. �ानयोग
is a compulsory साधन. What do you mean by �ानयोग? Gaining self-knowledge is
�ानयोग. This is achieved by going through consistent, systematic learning of the
scriptures for a length of time under the guidance of a competent आचायर. Scriptural
learning, enquiry into our real self and knowledge of the आत्म is called
आत्म�वद्, आत्म�ान. That is compulsory. If I find I am not ready for �ानयोग,
then LK talks about getting ready by following कमर्यो or उपासनयोग.
कमर्उपासन are for preparing the mind before going to �ानयोग. You can only
delay �ानयोग but you cannot avoid �ानयोग. उद्ध doesn’t seem to be aware of
this particular fact because at the end of the previous chapter, in verses 47, 48 and
49, उद्ध said, ‘O Lord, let the सन्न्याs practice �ानयोग,’ as though it is
optional. He says, “We गह
ृ स्त: will stay here and practice कृष्णभिक.” That is
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singing the glory of LK, of कृष्णअवता, offering worship, flowers, taking back the
flowers and decorating ourselves. Just by कृष्णभिक we will cross over संसार.
Thus, उद्ध thought �ानयोगis the option for सन्न्याs and कृष्णभिक is the
option for गह
ृ स्त:.उद्ध’s misconception was that he could comfortably practice
कृष्णभिक and get liberation. In fact, this is not only उद्ध’s misconception.
Many people think �ानयोग is tough so we can avoid �ानयोगand by simply
practicing कृष्णभिक we can get liberation. LK attacks the misconception right in
the beginning by saying, उद्ध,�ानयोग is compulsory. If you are not ready
practice कृष्णभिक alright. The कृष्णभिक that youare talking about cannot give
liberation. It will only prepare the mind. After preparing the mind, whether you
take सन्न्य or not, whether you are formal orinformal सन्न्या, you will have to
come to self-knowledge one day or the other, in one जन्म or theother. LK starts
with compulsory �ानयोग. This is a very important point to be noted.
त्व तसु व� प�रत्यज- may you renounce all your attachment. सव� स्नेह:
meansattachment. May you renounce all your attachments either by physically
going away and taking up सन्न्य or you can continue to be a गहृ स् but take
internal सन्न्य which is compulsory. Internal सन्न्य means dropping
attachment to people. Continue to do your duty to your family members, continue
to serve them, contribute to them but do not emotionally depend on the family. For
your emotional comfort may you start depending on भगवान ्. World dependence to
God dependence. This is called िज�ासभ ु िक्: of the 7 chapter of the BG.
th
Remaining in God-dependence, you have to study the scriptures and come to the
self-knowledge by understanding that भगवान ् is very much available in my own
physical body in the form of the very आत्म. भगवान ् happens to be my own real
nature. Real self. TF from God-dependence, we have to progress on to self-
dependence. Spiritual journey is world-dependence to God-dependence to self-
dependence. World-dependence is called आथ,र अतार्थ�भिक, God-dependence is
called िज�ासभ
ु िक्:, self-dependence is called �ानी भिक्: in the 7 chapter of the
th
स्वजन means your own people with whom you have intense attachment. बन्धुष
means extended relations. स्वजन means immediate relations, बन्ध means
extended relations. Theyare called बन्ध because according to वेदान्त theyare बन्.
बन् means shackles. Don’t tell anyone outside. These are all secret Classs of
BVM. According to वेदान्त, every बन्ध is a बन्if you have attachment.
Disturbing news. That is the fact of spirituality. LK said this in BG also. What did
he say? If you can remember the relevant BG श्लो. That verse असिक्
रन�भष्वङ् पत्रद
ु गहृ ा�दषु | Wife, children, house and pet. The pet is sometimes
more important than family. Get detached towards all of them. Having withdrawn
your mind from them, direct your mind towards ईश्व. Look at the second line.
म�य मन: आवश्.म�य means ईश्वर. Initially in the form of any इष्टद ेवत like LK,
Rama, Ganesha, Devi, any deity. आवेश् मय्यावेश मनो एमां (BG). Same
expression. One of theHome works that BG students can do is, find the parallels
between BG and UG. May you get attached to भगवान ्. Attachment to भगवान ् is a
spiritual virtue. Worldly attachment is spiritual obstacles. मन: सम्यक गां �वचरस्
may you move about in the world like a सन्न्या. May you move about in the
world with सम दृिष: with an equanimous mind. Here, equanimity means don’t
develop राग and द्वे. Do not have attachment to some parts of the world and
aversion to other parts. Neither attachment nor aversion. There is only one attitude
towards the entire creation. That is, the whole world is �वश्वर ईश्व: and भगवान ्
himself is manifesting. TF, I cannot hold on to anything because everything
belongs to भगवान ्. I cannot hate anything because everything is भगवान ्. समदृक
means without likes and dislikes. May you move about this way then the world
will not bind you. रागद्वे is the hook through which the world disturbs me. We
can see it in our own experience. Any neutral object in creation like a house across
the street, Kozhi idli shop, anything neutral will not incite राग or द्वे it doesn’t
disturb. What disturbs our mind is either an object of like or dislike. An object I
The teaching starts here from verse 6. In BG the teaching begins in the second
chapter, 11th verse. In the UG, it begins in the second chapter 6th verse. Keep in
mind 2-6. Now and then I will say 2-6.
समदृिक्वचरस्वग. The word गाम ् is derived from the root word ‘गो’ which has
several meanings in Sanskrit. The most popular meaning of गो is Cow. It also
means sense organs, birds etc. Here, प�ृ थवी or earth is referred to by the word गो.
गोशब्: गौ गावौ गाव: गां गावौ गाव:.गाम ् is द्�वतीयाए वचनं प�ृ थवीं �वचरस्. May
you move about in the world. That is why सन्न्याs are called प�रव्राज: as they
don’t stay in one place because the moment youstay in one place, within afew days
you get attached. We have seen in the class itself that it is a problem once you sit in
a particular place, you claim ownership after a few weeks. If anybody comes and
sits in that spot, we ask them to get up. That ownership, ममकार, is a powerful
weakness of the mind. Nowadays सन्न्याs do not practice this but in the olden
days they continuouslywandered. Continuing,
य�ददं मनसावाचाच�ुभ्या�श्रवणा�द�
नश्वरंगृह्यमाणंच�वद्�धमायामनो मय७.७॥
पंस
ु ोऽयक
ु ्तस्यनानाथ�भ्रमःसगुणदोषभ
कमार्कमर्�वकम��तगुणदोष�धयो�भद७.८॥
This world, which is a projection of माया and the mind is unstable. This world is
always a mixture of the pair of opposites-favorable and un-favorable, gain and
loss, success and failure, health and disease, birth and death, union and separation.
The whole world is a mixture of pairs of opposites which give pleasure and pain.
मात् स्पशार्स कौन्ते शीत उष् सख ु द:ु खदा –आगमा पा�यन: continuously
pleasurable and painful situations will come and people will always ask भगवान ्,
‘O Lord, why?’ When भगवान ् gives pleasurable experiences, we don’t even think
of God. Once a few problems come, questions start, ‘Why me?’ The problem, the
suffering, become worse when the neighbour doesn’t have that problem. Two types
of problems- one is one’s own adversity and then is the neighbor’s lack of
adversity. TF, the ‘why me?’ question comes. शास्त can give only one answer.
The world is not responsible for every experience. God is not responsible. My own
पण
ु ्य and पापं are responsible. How did I get पण ु ्य and पापं? शास्त says, we
ourselves generate through our कमर because the moment we are born a human
being, we have got free will to do either धा�म्
र क action or अधा�म्
र क action. Animals
are naturally धा�मर्क because theyare all programmed. They will never do अधमर.
Human beings alone have got choice, freewill. TF,शास्त gives a warning- ‘Don’t
do this action. It will generate पापं. Do this action. It will generate पण
ु ्य.’ In spite of
sastric warning, because of our own delusion, we compromise with धमaर nd take to
अधमर. That will create पण
ु ्यंपाप,सख
ु ं द:ु खं. All these things will happen. That is the
essence of the श्लोक. We will see the details in the next class.
When we study the scriptures, we should remember that there are two types of
goals in life called एक साधना साध्य and अनेक साधन साध्यin Sanskrit. In English
we cancall them goal with multiple paths and goal with a single path. Single path
goal (SPG). Multiple path goal (MPG). We should know very clearly which one is
SPG and which one is MPG. When it comes to मो�ा as the goal, वेद is very clear
that मो�ा comes under SPG. SPG means there is only one path, that is, Self-
knowledge. To attain मो�ा we require SELF KNOWLEDGE.
Right from प्राणाय, so many methods are given including food discipline. Food
can influence the type of mind that we have that is why it is always said that
spiritual seekers should avoid certain types of food. If you remember the 17th
chapter of the BG, LK talked about साित्वक राज�सक् and ताम�सक् food. Even food
can influence the character. That is why we say, non-vegetarianism must be
avoided by serious spiritual seekers. Liquor also must be avoided by serious
spiritual seekers even though in the newspapers it says that a little bit is good for
heart. TF,आहार �नयम प्राणाय दानं तप: पज ू ा pilgrimage, �दव् नाम संक�तर्नंराद
कल्याणंसीत कल्याण etc. All of them are different paths including Vedic rituals,
fire rituals like अिग्नहोत्रंऔपस etc. They are all साधना�न. Scriptures give us the
option to choose according to our temperament and resources. If you are rich, you
do दानम ्. If you are poor, you practice fasting. Very easy. Thus, anything can be
converted into अ�धका�रत्व. After getting अ�धका�रत्व one has to go to �ानं, which
is exposure to the teaching. Here, there is no option. नाम संक�तर्न cannot replace
the teaching. In fact, all the other साधना�न which are meant for mentalpreparations
are generally called कमर्यो. All योगा: that you know, whether you call it भिक्
Then उद्धव complains that he understands nothing. He says, “It goes way above
my head. I am not getting �ानं but I am getting sleepy.” LK says that is because
the mind is not prepared. I will give you the method for preparation. On one side,
you prepare the mind and on the other, you expose yourself to the teaching.
Preparation + exposure. Preparation outside the BVM and exposure in the BVM.
When I practise both, the mind gets more and more refined because of the
preparatory discipline. Initially, �ानयोग will not appeal to the mind. It will appear
too deep for us to understand. Even as the mind becomes more and more refined,
the teaching begins to appeal. Initially, I don’t understand anything but little by
little I understand 5%, 10%, 15%, 20%. “Swamiji, you are teaching better now.
You are improving, Swamiji.” “OK, wonderful. I am saying the same thing for the
past 40 years.” वेदान्त will become more and more meaningful.
There are invisible factors which are responsible for these experiences. शास्त्
talks about another type of गुण दोष पण ु ्य म and पापं. पणु ्य म and पापं are the
invisible factors responsible for many of our experiences in spite of our efforts.
When you ask the शास्त् how do the पण ु ्य म and पापं come, शास्त् says, nobody
else is responsible. भगवान ् doesn’t give पण
ु ्यपाप. If भगवान ् gives them, you can
catch hold of भगवान ् and ask why doyou give me? भगवान ् doesn’t give, the world
doesn’t give. Then how do they come? It is my own past कम.र Once you go to कम,र
शास्त divides कमर itself into good and bad कमर which carry their own कमर फ़लम ्.
There is पण
ु ्यपाप, there are the pairsof opposites and so life goes on and on because
of कमर and कमरफलम ्. All this is because of the world of duality. TF, the Lord says,
स: गुणदोष: भाग्. स: means the world of duality, a mixture of good and bad which
is a type of dream. The ultimate good and bad are पण
ु ्यपापंकम. This is talked about
in शास्त् as कमर, अकमर and �वकम��त.All actions are divided in the scriptures
intothese three types. LK spoke about this in the BG 4th chapter-
कमर्ण
ह्य�
बोद्धव्
बोद्धव्
च�वकमर्
कमर means certain duties which we have to do compulsorily because we are
receiving benefit from the world which consists of different layers of
infrastructure. The immediate one is our family. We are receiving benefits from the
family, from the community, from the environment and from the nation. शास्त
says, you have to reciprocate. So, every human being is born with compulsory
duties called PMY. They are compulsory duties like paying taxes. One should not
ask why. For being a citizen, I have certain duties. Being a human being, I have to
do these duties called कमर which will produce पण ु ्य म. This पण
ु ्य म will produce
तस्माद्युक्तेिन्द्रयग्रामोयुक्त�च
आत्मनी�स्व�वततमात्मानंमय्यधीश७.९॥
LK condenses the entire spiritual journey called �ानयोग in this beautiful श्लो.
Your aim is attainment of �ानं and for that you have to receive the teaching and to
reap the benefit you have to prepare your personality. Just as a course requires
early preparation, �ानयोग also requires preparation. What type of preparation?
LK says, यक
ु ् इिन्द्रय:. ग्र: -group, इिन्द - sense organs. इिन्द्रय: means
the group of sense organs including पञ्च�ानेिन्द्र and पञ्चकम�िन्द्र. Start
disciplining your sense organs of perception and action. Don’t get exposed to
wrong things like wrong books, wrong movies, wrong TV programs etc. If you do,
all wrong ideas will enter the mind. Nowadays, children put games like bluwhale
on the mobile. Parents often do not know what children are getting exposed to.
Similarly, कम�िन्द्रय can do wrong actions. TF, start disciplining �ानेिन्द्रय
and कम�िन्द्रय. That is साधन number one. How do you spend your spare time?
That will indicate the direction of the journey. If there is one day holiday, we plan
immediately about what movie we should reserve the seats and in which theater.
When I know I am the super waker, which is called spiritual awakening, what will
be the type of vision? LK indicates that we can understand this the help of the
dream example. When I was a dreamer in the dream world, I looked upon myself
as an individual in dream. You have to be highly imaginative. Visualise yourself as
a dream individual in a dream. What does the dreamer say? He says that this is the
dream world that some God has created in which big world I am a small entity,
totally helpless because I don’t have any control over what will happen in the
dream. Even there I have terrible dreams. This is the dreamer’s understanding of
himself. Now imagine that the dream गुर comes and tells you that you have a
higher nature, the waker nature. So, you ask how to meet thatwaker, God the
creator. The गर ु says, youwake up. You will meet. Then the गर ु shakes you up.
Where? In thedream thedream गर ु is shaking the dreamer up and then the dreamer
wakes up. What does he understand? The world he thought before as, ‘I am in the
world’, gets completely reversed. He sees, ‘I am not in the world. On the other
hand, the world that I experienced was in me. It was born out of me, the waker,
sustained by me and resolves into me.’ Similarly, when there is spiritual
awakening, the super-waker, अहं ब्रह्मािस्म will be able to declare that this
second dream world is also not outside me. It is not created by some god. Who is
responsible for that? I myself. Remembering my favorite
Page22, verse 9-
तस्माद्युक्तेिन्द्रयग्रामोयुक्त�च
आत्मनी�स्व�वततमात्मानंमय्यधीश७.९॥
Right in the beginning of the teaching itself, LK wants to convey that self-
knowledge is the ultimate and only solution for the human problem of संसार. This
self-knowledge is not one of the optional methods but the compulsory method to
be followed by all people. Before coming to self-knowledge, we have to prepare
the mind using several optional methods like कमर्यो भिक्तयो उपासन योग
अष्टाङ योग etc. According to one’s inclination and resources one can choose any
one or more to prepare the mind. Once the mind is prepared everyone will have to
come to गर
ु and वेदान्तशास. With the help of श्रव, मननं and �न�दध्यासन one has
to come to आत्म�ान.What type of आत्म? अद्वैतआत्मा�ा. All human problems
are caused by the ignorance of अद्वैतआत्. When ignorance is the problem the
solution can only be knowledge. Ignorance cannot be removed by any other
methods. Not self-ignorance or worldly ignorance. If you want to know the result
of a particular cricket match you have to gain the appropriate knowledge to remove
the ignorance. You cannot say, ‘I will not work for the knowledge. I will remove
my ignorance by chanting VS.’ It won’t work. VS will give me �च� शद ु ्� alright
but cannot remove ignorance. Removal of ignorance is the only solution because
the present perspective that we have itself is also based on ignorance alone. LK
presents a summary in the 8th श्लो of the wrong perspective of life that we have.
We mistake ourselves to be the BMSC. This misconception is caused by
ignorance. Once I identify with BMSC, I take myself to be a जीवात्म, a जीव:
while the truth revealed by the उप�नषद is, I am not the individual जीव, I am none
other than अद्वैतंब् itself. When I don’t know the truth that I am ब्रह्, the first
misconception I have is अहम्जी: अिस्. What type of जीव? I am कतार्भोक्ताप्र
called अहंकार. कतर्त्वंभोक्तृ
ृ doership and enjoyership is the primary
misconception. With this misconception, I am going to confront a huge universe
which continuously gives me one problem or the other. The world is too much for
me. I am too small an individual. To solve my problems and fulfill my desires, I
Upon this one ब्रह्, the ultimate reality, apparently divides into जीव which is
also ब्रह्+ name and form, जगत् which is also ब्रह्+ name and form and ईश्व
which is also ब्रह् +name and form. So, three types of names and forms are
responsible for the triangular division upon one ब्रह्, in which there is no
division.
�नरुप �नत् �नरं शकेऽप्यखण्डेम �च�त सवर �वकल्पना� शन्य
ू |
घटय�दजगद�शजीवभेदं त्वघ�डतघटनापट�यस माया||
Upon that division-less ब्रह्, जीव, जगत्, ईश्व triangular division has been
created because of ignorance. Our aimis to accept this division initially for
following spiritual साधन like कमर्यो and उपासन योग which require triangular
format. Finally, one has to come to �ानयोग, says LK.
Generally, these portions are blacked out and in उपन्न्य they don’t say this. They
say, do नाम स्मरण and everything will become alright. These are all facts of
भागवतं. These are the secret teachings of UG but are generally covered and kept
from the public. We have to go above the triangular format to the binary format. I
am अद्वैतब्. All the differences I experience belong to नाम and रू. अहम्सत्.
नामरूपा�ण�मथ्. दृक is सत्य. दृश् is नामरू. Plurality belongs to नामरू which is
called दृश्, called अनात्म, �मथ्य. नामरू doesn’t have an existence of its own.
Justas in one water, there is the division of wave, bubble and ocean. Wave doesn’t
have independent existence; bubble doesn’t have independent existence, even
ocean doesn’t have independent existence. What exists independently is water and
water alone. The one water is seen as bubble, wave, ocean etc. Similarly, one
ब्रह् alone with name and form is seenas जीवजगत्ईश्व triangle. In the final
�ानयोग, we have to discover this binary format. I and नामरू these are the only
two things. I, is the सत्य, नामरूप�मथ्. This knowledge is the ultimate
knowledge. Our scriptures give us enough time to come to this knowledge which is
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very tough. You can postpone this knowledge but you cannot avoid this
knowledge. You can say I will gain this knowledge next month, next year, next
decade, next जन् or next सिृ ष् because in Hinduism, creationis eternal. But the
उप�नषद clearly says यो वा एतत् अ�रं गाग� अ�व�दत्व अस्माल्लोकात्प स
कृपण:अस् एतत् अ�रं गाग� �व�दत्व अस्माल्लोकात्प अ�व�दत्व स: �हामण: ब्र
�ानी. Without this अद्वैत�ान, मो� is impossible. TF, in these capsule श्लोs
from the 6th verse to the 12th, LK gives the condensed teaching of all the उप�नषदs.
TF, it is the toughest portion. Thereafter, उद्ध willsay, ‘I don’t understand.’ LK
is waiting for that. He will talk about many other साधनs like कृष् भिक्,कृष्
पज
ू ा,वणार्श धम,र ध्यान etc. but we should remember that they will not give मो�.
From those you have to come to this knowledge.
Look at the श्लो I introduced in the last class. It is the essence of उप�नषद.
तस्मात, TF, उद्ध, there is no short cut. Prepare your mind. यक ु ् इिन्द ग्र:
may you discipline your sense organs for receiving the knowledge because you
have to do श्रव, consistent study for a length of time. For that, your sense organs
must be prepared to receive the message. Thesense organs may be here but the
mind may not be here. यकु ् �च�: you should have an un-pre occupied mind. You
should know that, इदं जगत्आत्म�नई�स. What a profound statement. We think
that we are individuals located in the vast world. This is only an ordinary planet
called earth. There are so many other big planets which goaround the sun. This is
one solar system. There are so many solar systems in our galaxy, Milky Way,
which is again one of many galaxies. In this vast universe, who am I? Even सयरू is
invisible, what to say of me who is such a small individual? LK says you have to
reverse your perception. The vast universe is a small dot in whom? In me, the
आत्म who is none other than ब्रह्. मै एव सकलं जातं. LK says, इदं जगत्– this
vast universe is, आत्म�- in your higher nature. I gave you the example in the last
class. When I am in thedream, I look at myself as an individual in the dream world.
What is the dream world? It is so vast with stars, sun and moon. There, I am a
small individual. When I wake up from the dream, I discover that I am not an
individual in that dream world which was projected by me, including dream time
and dream space.Similarly, I am the आत्म in which all of these are floating
प्रलपिन्वसृजन्गृह्णन्नुिन्मषिन्न
The BMSC is involved in various activities. I bless the BMSC but I myself am
free from all the कमर. नैव �किञ्चत करो�म. I am अकतार, अभोक्त. Body is a वेष, life
is a drama in which I am not really affected by any event. This is called जीवन
मिु क्. उद्द्, this is your ultimate destination. Continuing,
�ान�व�ानसंयक
ु ्तआत्मभूतःशर��रणाम
अत्मानुभवतुष्टात्मानान्तरायै�वर्ह७.१०॥
�ान�व�ानसंयक ु ्: one has to gain this knowledge in two stages. In the first stage, I
look at this body. Then, I understand the body is a conscious being. From the body,
I turn my attention to the consciousness principle. Then I understand,
consciousness is in the body. There is consciousness in the body because of which
alone the body is now alive. Minus the consciousness, the body will be inert. TF,
the body is blessed by the consciousness principle. What is the proof? That the
material body is alive is the proof for the existence of consciousness in the body. It
is like saying there is electricity in the fan. I don’t see the electricity but I know
that without the blessing of the electricity, which is like the आत्म of the fan, the
fan will not be moving. From the visible fan, I infer the invisible electricity. From
the visible light, I infer the invisible electricity. From the visible body I know the
Download from www.arshaavinash.in Page 122
material body is alive because of another principle which is making it alive. Thus, I
say there is consciousness in the body. Then I say, I am the body and I have
consciousness in me. After long श्रवणमनन�न�दध्या we have to reverse the
statement and say, ‘I am consciousness and I have a temporary body.’ As the
consciousness principle, I am eternal. The temporary body will come and go.
When the body ends, I don’t end. I simply don’t operate through this body
anymore. Thus, when I say I have consciousness, it is called �ानं. When I claim I
am consciousness, that is called �व�ान.ं TF, �ान�व�ानसंयक
ु ्: I can claim that I
am the चैतन्यआत्, the eternal formless consciousness, I am. I am only operating
through the formed body. I myself am the formless consciousness. इ�त संयक
ु ्: by
gaining this knowledge, आत्माभू: once I know I am the consciousness in this
body, I claim that not am I the consciousness in this body, I am the consciousness
in every other body also. Bodies are different but consciousness is one. Bulbs are
many, electricity is one. Gadgets are many, electricity is only one. Just as one
electricity pervades all electrical gadgets, one consciousness, आत्म alone blesses
all the bodies. This knowledge is called आत्माभू:शर��रणां- शर�र� means living
being. I am the आत्म behind all the bodies.
You ask ईश्व, are you satisfied? भगवान ् as भगवान ्, can he be satisfied or is
भगवान ् satisfied as अहं ब्रह्मा? Even भगवान ् as भगवान ् will have complaints.
भगवान ् has given धमर शास्त for the human being- सत्य वद, धम� चर, स्वाद्याया, मा
प्र:, मात ृ देवो भव. If you interview भगवान ्, he will hit his head and say, ‘I put
this human being in this world and they are doing आक् making me take all
difficult अवतारा:.’ So, भगवान ् also as भगवान ् will have more complaints than us.
पण
ू र्त् cannot comeas जगत्भा, as जीवभाव or even as ईश्व भाव. पण
ू र्त् is only
through अहं ब्रह्मा भाव which alone can give पण
ू र्त्. आत्माअनुभवतुष्टात-
claiming पण
ू र्त् as ब्रह्, सत्यं�ानंअनन् ब्र. अनभवत
ु षु ्टात्म अन्तराय
�वहन्यस- once you get this �ानं, there is no gap between �ानं and मो�. �ानप्राि
एव मो�प्राि: between �ानं and मो� there are no obstacles at all. अन्तरा: -
obstacles, न�वहन्यस – not obstructed. You will not be obstructed by any obstacles
once you gain this �ानं. Continuing,
दोषबद
ु ्ध्योभयातीतो�नषेधान्न�नवतर
गुणबद
ु ्ध्याच�व�हतंनकरो�तयथाभर्७.११॥
Now, the question that is imagined is, ‘If a �ानी isavoiding दोष or पापं and
following पण
ु ्यकम or गण
ु : he must be seeing गण
ु दोष (division) because गण
ु and
दोष are divisions only.’ Previously, LK said in the 8th verse that अ�ानी sees
गुणदोष division which means �ानी will not see गुणदोष division. If �ानी has to
follow गुण and avoid दोष, then the �ानी must be seeing गुण and दोष. Earlier LK
said that अ�ानी will see गुण and दोष verse 8, top line स:गुणदोषभाग्. So how do
you account for the �ानी following धमर and avoiding अधम?र If �ानी has
transcended division and gone toअद्वैत how can he do that?
Look at this श्लो. उभयातीत: �ानी is the �ानी who has transcended धमर and
अधमर, he is उभयातीत-धमार्धम अतीत:,�व�ध �नषेद अतीत: beyond rules and
regulations. दोषबद
ु ्ध्या�नषेदा �नवतर्त. He doesn’t avoid अधम.र By seeing अधमर
सवर्भूतसुहृच्छान्तो�ान�व�ान�नश
पश्यन्मदात्मकं�वश्वंन�वपद्येतवै७.१२॥
सवर्भूतसुहृच्छान्तो�ान�व�ान�नश
पश्यन्मदात्मकं�वश्वंन�वपद्येतवै७.१२॥
LK summarises the entire वेदान्त in 7 verses by saying after the initial spiritual
साधन of कमर्यो and उपासनयोगa person has to prepare the mind for self-
knowledge or the knowledge of the truth called �ान योग. This �ान योग is
exposure to a systematic, spiritual education program consisting of श्रव मननं and
�न�दध्यासन. �ान योग or self-knowledge means understanding that our current
idea about ourselves is a total misconception. It is the false self or pseudo self
wrongly named, जीवात्म. This जीवात्म bhava is to be negated as a misconception
and I have to recognise my own real higher self which is none other than the
परमात्म itself. In me alone, this entire universe rests and into me alone, the entire
universe resolves. That super waker, I am. मै एव सकलं जातं.उप�नषद statement
म�य सव� प्र�तिष् म�य सव�कयंया�त तत् ब्र अद्वय अस्म्य. This alone is
liberating knowledge. वेदान्त repeatedly says, उ��ष्ठतजाग्. May you wake up!
वेदान्त is singing suprabhatam for us asking how long we are going to sleep to
our higher nature? उ��ष्ठ:जाग्रातप्राप्य.वर: means गरु व: may you approach
the spiritual गुर and get spiritual education and wake up to your higher nature. This
is the ultimate spiritual साधन.
All the three योगs are compulsorily required. There is no question of choosing one
योग among the three. One can’t say, “I will choose कम.र Let him choose उपासना.
Let the unemployed सन्न्या choose �ान योग.” That is what उद्ध said. “Let the
सन्न्याs pursue �ान योग, I will just enjoy singing your glory.” उद्ध rejected
�ान योग and chose singing of LK’S glory as an अवतार. LK says that will not
work. There is no question of choice at all. Everybody requires कम+
र उपासनं+ �ान.ं
Now, उद्ध understands that he cannot escape from �ान योग and hence becomes
desirous of self-knowledge. उद्ध also understands that he is not ready for self-
knowledge. The biggest obstacle for self-knowledge is strong attachment to the
body, the family and possessions. As long as one is attached to them one will be
busy in अथर and काम. Earning and settling the family and throughout the life we
are only busy settling people. By the time all others are settled, we become
unsettled, old and good for nothing. How is �ान योग possible?
श्रीशुकउव
इत्या�दष्टोभगवतामहाभागवतोनृ
उद्धवःप्र�णपत्याहत�वंिज�ासरच्य
ु ७.१३॥
श् उद्ध उवाच
योगेशयोग�वन्यासयोगात्मन्योगसम
�नःश्रेयसायमेप्रोक्तस्त्यागःसन्न७.१४॥
Then उद्ध says, “Hey LK, I am a comfortable गह ृ स् and your first advice to me
is to renounce everything? This is the toughest thing.” Where did LK say that?
Page 21, verse 6. The first thing he advised is to renounce everything and go in
search of god. उद्ध says, ‘You can easily say that, but I don’t think I can do even
imaginary renunciation let alone actual renunciation.’ It is very difficult.
According to all spiritual seekers, सन्न्य is compulsory even if we don’t take
physical renunciation or put on काषाय वस्त orgo to Rishikesh. At least, once the
children are settled, we should develop mental renunciation or detachment. LK
said in the 8th chapter of the BG- ‘Start remembering me now itself.’ Now you
remember all thefamily members regularly and meditate upon them all the time.
Introduce भगवान ् alsoas one of the things remembered along with so many family
members. Gradually, भगवत् स्मरण should occupy most of the mind most of the
time. तस्मात सव�षु कालेषु माम ् अनस
ु ्म यज्यस
ु . अन्:काले च माम ् एव स्मरन मक
ु ्त्
कलेभरं -at the time of death, we are supposed to remember ईश्व which is possible
only when we gradually detach from finite things and develop attachment to ईश्व.
त्यागोऽयंदुष्करोभूमन्कामानां�वषयात्म
सत
ु रांत्व�यसवार्त्मन्नभक्तै�र�तमे७.१५॥३०.56
Thiyagaraja, Meerabai, all of them conversed with भगवान ्. For them it was real.
This attachment is a superior attachment, which will help in dropping the world.
When a monkey takes away some of our objects, like our spectacles, we request it
to kindly give it back. We address the monkey, “You don’t have short sight. I have
short sight.” Then, we take a banana and entice it. Monkeys love bananas so it will
come to the banana and unknowingly drop the spectacle. भगवान ् is like the banana.
Develop a higher attachment to drop the lower attachment. The problem is many
gruhastas don’t develop that इष्देवता भिक् also. When the इष्टद ेवत भिक् is
absent, then worldly detachment will become very difficult. TF, he says, हे
सवार्त् म, O Lord, who is the self of all. त्व� अभक्त: - those who do not develop
attachment to an इष्टद ेवत nor build up that attachment through regular association
like श्रव क�तर्न �वष्ण:पाद सेवनं अचर्न वन्दन दास्य साख्य आत् �नवेदनम ्. नव �वध
भिक् are all to gradually develop देवताभिक् temporarily. एक रू ईश्व expands
to�वश् रू ईश्व. From there you go to the absolute. उद्ध says, if we don’t
practice इष्टद ेवताभिक, then worldly detachment will become very difficult.
अभक्त: those who do not practice भिक्, सत
ु रांदषु ्क: means detachment is more
difficult. With इष्देवता भिक् itself detachment is difficult. When इष्टद ेवताभिक
itself is absent then detachment will become even more difficult. इ�तमेम�तः-this is
my view. Continuing,
सोऽहं ममाह�म�तमढ
ू म�त�वर्गाढस्त्वन्मायया�वर�चतात्म�नसानु
त�वञ्जसा�नग�दतंभवतायथाहंसंसाधया�मभगवन्ननुशा�धभृत्य७.१६॥
What kind of body and world? मायया�वर�चतं- it is created by माया and TF, is
highly tempting. It is very attractive and seductive. मायया job is to tempt our mind
towards itself. The more we are lost in माया, the more we are going to mis the
other one, ब्रह्, the Lord of माया. Like seeing the movie and missing the screen
behind. माया�वर�चतं is world. The world has got beauty. It has got variety. It has
got novelty but it doesn’t have security because the world itself is insecure. TF,
मायया�वर�चतआत्म�.
Whose माया? त्वन्माय- your माया has created all these things. I hold on to माया
and miss भगवान ्. That is called संसार. TF, what should you do, O Lord? Help me
to gradually get out of this delusion of अहंकार and ममकार. Initially, अहंकार and
ममकार should be reduced. What is the indication of reducing अहं and मम?
TF, he says, त�ु अञ्जस �नग�दतंभवता. So, whatever you taught me, mentioned
now, in the form of �ानयोग and सन्न्य, I want to follow that but I don’t know
how. You help me so that I can also seriously follow �ानयोग. संसाधया�म means I
will also successfully pursue �ानयोग. In the future because may you teach me
whatever preparation is required.
So, what is the question? How to reduce attachment? That is the bottom line.
अनशु ा�ध -may you teach me. When he says अनश ु ा�ध you should remember
BG�शष्यस्तेऽ शा�ध मांत्वा प्रपन. Here also अनश
ु ा�ध. शा�ध means teach.
शा�ध,शात्धात second conjugationपरस्म प�त लोट मध्य पर
ु ु एक वचनं.शास्त �शष्टा
शाततु शा�ध �शष्टा �शष्: शाता�न शातव शाताम. A difficult root. शा�ध means may
you teach me. There अजुर् said, त्वा प्रपन. Here, उद्ध says, भत्य
ृ म- I am your
दास. I am your �शष्. I will obey your instructions. More in the next class.
सोऽहं ममाह�म�त मढ
ू म�त�वर्गाढस त्वन्माय �वर�चतात्म� सानब
ु न्ध ।
त�वञ्जस �नग�दतं भवता यथाहं संसाधया�म भगवन्ननुशा� भत्य
ृ म ॥७.१६ ॥
Self-knowledge is being and understanding that I am the आत्म, different from the
BMSC. I am not a located individual in the world but I am the infinite ब्रह् in
which the whole world itself is located. Verses 6-12 LK said that acquiring self-
knowledge is the main spiritual साधन. One receives this knowledge with the help
of गरु and शास् but we have to retain and assimilate the knowledge. In order to
derive the full benefit of this knowledge, our mind also must be ready. LK defined
that ready mind as a सन्न्य mind. सन्न्य does not mean physical renunciation
or putting on ochre robes. That kind of external सन्न्य is optional. सन्न्य
means the internal condition in which four obstacles or दषु ् चतुष्टय have to be
heavily diluted. अहंकार, ममकार, रागद्वे. अहंकार means strong attachment to our
own BMSC. We should remember BMSC is a temporary instrument. We have to
use it and return it back to भगवान ्. I am the user of the body but not the owner of
the body.
The second principle is the same and has to be extended to ममकार also. ममकार
isstrong attachment and ownership with regard to family and possession. Family
and possessions are also temporarily given by the lord for us to use. Serve the
family, purify the mind and grow out of attachment to the family. W.r.t the family
also, I am not the owner. I am only a temporary user. Neither can my family be
with me all the time nor can I be with the family all the time. Because of कम,र we
are all together. The very same कमर that brought us together will separate us. TF,
we have to doour duty. We have to love them, care for them but always
remembering that it is a temporary gift from the Lord. Constantly remembering
this fact will drive away attachment to family and possessions. This is called
ममकार dilution. With BMSC it is अहंकार dilution and w.r.t family and
possessions, it is ममकार dilution.
With this internal detachment, when I gain self-knowledge, it will be absorbed and
will become fruitful also. Without preparing the mind, if I receive self-knowledge
it is like sowing the seed in an unprepared land. The seed may be the best seed,
but in a barren land, in an unprepared land, the seed will die a natural death. TF,
�ान वैराग् �सद्ध्य भी�ां दे�ह च पावर्�. I should have �ानं. I should have वैराग्य.
When LK said all this, उद्ध responds to LK in a very desperate manner pointing
out that he does not have a संयसा mind at all. He says, “I have strong अहंकार and
ममकार w.r.t my body, my family and possessions. Oh, LK, I will do my best to
attain �ानं and वैराग्य but I need a lot of your grace.” One should not put all the
responsibility on भगवान ् and lie back. We have to work to attain both. Then,
भगवान ् will guide us like a mother guiding a baby. The entire UG is भगवान ्
guiding a disciple baby to मो� destination. But our cooperation is required. At the
least, we have to hold on to the mother’s hand. TF, उद्ध despaired in the 16th
verse whichwe completed in the last class.
मम अहं इ�त मढ ू म�त:. I have got deep delusion in the form of अहंकार and ममकार
and I am immersed in them. In fact, I have no interest in spirituality at all.Many
people are so much immersed in the artha, kama, earning, spending, family etc.
they think religion and spirituality discourses are only meant for unemployed
Verse 17-
उद्ध has clearly grasped that वैराग्य and �ानं are necessary. That there is no short
cut nor can he skip either. If I need this �ानं and वैराग्य, I need a spiritual guide.
उद्ध understands the necessity and importance of the गुर. Many people wonder
whether a गुर is required. All the scriptures including वेदगीता UG insist upon the
guidance of a गुर who has been guided himself by his गुर. उद्ध says, “Hey LK, I
would like to choose you as my गुर. I am the luckiest one because the very
incarnation of भगवान ् is available right here. I am selecting you as my guide for
my spiritual journey.”
Not only does उद्ध choose LK, he gives the reasons also. He says, “I have
looked around the world. Nobody is equal to you as a गर
ु .” The first and second
lines- अन्य वक्तार न अनच
ु �ेवक्त- means a गुर and the definition of गुर.वेदान्त
defines a गुर as one who communicates self-knowledge to his disciple for a length
of time. It involves consistent and systematic teaching. Many people understand
गुर as one who transfers some powers to the disciple. वेदान्त has nothing to do
with siddhis. In UG itself LK enumerates in one or two chapters all the various
powers, extraordinary siddhis and various disciplines by which we can acquire
those powers. Having enumerated all those powers, LK finally says, these powers
and spiritual wisdom have no connection at all. Powers have nothing to do with
self-knowledge. A person might have all these powers but without self-knowledge
he or she will be महा संसार�, jealous of another person who has greater powers. So
संसार will not go by acquiring powers. TF, never be interested in mystic powers.
LK never talked about mystic powers or about developing them. Throughout BG,
LK taught अजुर् consistently and systematically about कमर्यो
उपासनयोग�ानयोग. LK is going to give the same teaching in UG also. We require
is a spiritual education program. उद्ध says, ‘Hey LK, you are the ideal वक्त.’
वक्त means a teacher, a communicator. ‘Not only are you an ideal teacher, I don’t
see anyone else, not only among human beings, even among celestials, a better
communicator of spirituality than you, O Lord.’
ब्रह्म: तनभ
ु त
ृ :.तनभ
ु त
ृ : means living being. ब�हरथ्
र भावा -they consider the
external world as reality whereas �ानयोग says the world is �मथ्य. The observer of
the world alone is सत्य. This nobody knows. Who says this? उद्ध says and gives
credit to LK. TF, उद्ध surrenders.
तस्माद्भवन्तमनवद्यमनन्तपारंसवर्�मीश्वरमकुण्ठ�वकुण ।
�न�वर्ण्णधीरह ह विृ जना�भतप्तोनारायण नरसखं शरणं प्रपद ॥७.१८ ॥
First, उद्ध says, my desire for spiritual wisdom is not a casual desire because I
have clearly understood that the external world is not reliable. The world itself is
insecure. Everything is subject to arrival and departure. Remember my favorite
example, the cardboard chair can be beautifully decorated and kept in the show
case but cannot be sat on. The entire world is subject to time and loss. Emotionally
leaning upon any perishable thing is a risky proposal. I have learnt this. I have
�नत् अ�नत् वस्त �ववेक:. TF, I am interested in the ultimate reality. I am detached
from the perishable universe. �न�वर्ण्ण not totally but at least partially.
अहं �न�वर्ण: third line. �न�वर्ण: means detached. All because I have got sufficient
kicks from the world. TF, विृ जनअ�भतप्. विृ जन literally means पापम ्. Here पापम ्
is the pain given by worldly things and beings. By emotionally depending upon
them, I have gone through varieties of pain and suffering. So अ�भतप्: means
scorched by worldly problems born out of my expectations. “Swamiji, I did so
much for that person but when I call him, he gives excuses. This is what the world
is. I do but nobody has gratitude.” TF, विृ जनअ�भतप्: I have suffered enough in
उद्ध then describes the glory of LK in the first two lines. भवन्तंअनवद् -O Lord,
you are free from all human frailty. अवद्य means weaknesses, erroneous
ideas.अनवद्य – �नद�षं, free from all human weaknesses. You will teach me
without expecting anything out of me. अनन्तपार- free from all limitations or
boundaries. पारं – boundary, अनन्तपार – one who has limitless boundaries, who is
limitless as ब्रह्. सवर्� - you are the omniscient भगवान ् who has taken कृष्
अवतार. ईश्वर- Master. Not only do you have the knowledge, you also have the
skill to transfer the knowledge. अकुण्ठ�वकुण्ठ�धष्ण -your original abode is
वैकुण् which is free from all the doshas. वैकुण् in spiritual language is none other
than ब्रह्. In भिक् शास्त,वैकुण् is presented as a place, a लोक somewhere. In
वेदान्तशास, वैकुण् is none other than ब्रह्, the original nature. “O Lord, you
abide in वैकुण्, which is your own original ब्रह् nature.” Such a Lord, you are.
You are an ideal गर
ु . I am an interested disciple. TF, I am surrendering to you.
नारायणंनरसखं -who is the friend and well-wisher of every human being. शरणं
प्रपद – I surrender. I do शरणाग�त. According to वेदान् the definitionof
शरणाग�त is surrendering to receive the teaching. Continuing,
श्रीभगवानुव
प्राय मनज
ु ा लोके लोकत�व�वच�णाः ।
समद
ु ्धरिन ह्यात्मानमात्मनैवाशुभाशय ॥७.१९॥
श्रीभगवानुव- the lord responds to अजुर्नस request. He first points out that a
human being even without the help of a गर
ु can learn a lot from life with the
available resources themselves. The very life is a university and भगवान ् has given
us the sense organs through which we experience the world and an intellect to
analyse our experiences. From every experience, we can learn many Classs. With
We will soon see the story of an अवधत ू and how he learnt many lessons from
observing the world, events, nature, people etc. LK says, ‘You keep your eyes,
ears and mind open and you can be half jnani. You will get a lot of वैराग्य. Raise a
few children and you will get pucca वैराग्य.’ In fact, गह
ृ स्ताश is not meant for
developing attachment. गह
ृ स्ताश is meant for developing वैराग्य. This is what is
said by LK here.प्राय – generally, मनज
ु ा - people who are ready to use their
mind, intellect and sense organs and apply that in day to day life,
लोकत�व�वच�णाः -are experts or capable of learning a lot of facts about life.
समद
ु ्धरिन ह्यात्मानमातनं -from those lessons themselves, from what?
अशभ
ु आशयात्- from wrong thinking, wrong expectation, wrong conclusions etc.
We can learn from everything if we are open to learn. आत्मान आत्म: एव
समद
ु ्धरिन. Continuing,
आत्मन गर
ु ुरात्म पर
ु ुषस �वशेषतः ।
यत्प्रत्य�ानुमाना श्रेयोऽसावनु�वन् ॥७.२०॥
LK says, the very definition of the word गुर is the one who teaches, the one who
gives knowledge. गुर is the giver of knowledge. In गुरगीता, they give a beautiful
definition.गुकार द्वन्धकारो रुका तिन्नवथर:अन्तका �नव�तर्त्वा
गुरु�रत्य�भधीय- the letter गु represents अन्धका:,र means remover तिन्नवथ: of
that. What? That darkness. अन्धका:�नव�तर्त्वा whatever removes the internal
darkness of ignorance. अन्धका:�नव�तर्त्वात्गु�रर्त्य�भ-गर
ु means darkness
remover. A lamp is also a गर
ु , remover of external darkness. The teacher is also a
LK says every human being has been provided with his own internal गुर. TF he
says, आत्म: for everyone, आत् एवगुर: he himself can serve as his own गुर. By
employing his own sense organs and his own analysing intellect he can educate
himself. TF, who is our first गर ु ? We ourselves are our own first गर ु .
परु ुषस्य�वशे: -this is specially in the case of human beings because they have
well developed analysing capacity. Animals have inferring capacity too but it is not
very well developed. In the human beings, प्रत and अनम ु ान are very high and so
we can learn a lot from ourselves and our own instruments. LK says,
प्रत्नम ु ानाभ्या, by observing, inferring, analysing and learning from past
experiences. Many people ask, should the past be forgotten or remembered
because, it is said we have to live in the present. The past can be used positively or
negatively. If I go on thinking of my own past mistakes, if I continue to feel guilty
and bad, if I am not willing to move on in life, then the past becomes an iron ball
tied to my legs. I cannot move on. So, the past can be a burden or a baggage or I
can learn from the mistakes of the past and having learnt the lesson, forget the past.
This way, we use our intelligence properly and use past experiences also
judiciously. TF, प्रत्नम ु ानाभ्याश्र:. श्र: means future wellbeing, future
success, future prosperity etc. असौ अन�ु वन्दतa human being can accomplish all
this if he is willing to learn from life. We can make our life wonderful by reading
आत्मन गुरुरात्म पर
ु ुषस �वशेषतः ।
यत्प्रत्य�ानुमाना श्रेयोऽसावनु�वन् ॥७.२०॥
LK begins his teaching to उद्ध, by initially glorifying the human birth. He shows
how human beings are different from all the other living beings like animals and
plants which have sense organs for conducting their own life but their minds are
not developed to the extent of human beings’ minds. TF, with that rudimentary
mind, they only gather enough information for conducting their lives and their life
is primarily governed by instinctive programming. TF, theyare not going to study
the creation. Theyare not going to join schools and colleges or do research etc. nor
are they interested in such things. In the case of human beings, the mind or intellect
is well developed. They are capable of inventing tools with which sensory powers
can be extended. We can have microscope to study microbes, telescope to study
the stars etc. Having gathered data through the senses, we process the data and
learn much more. This is the unique capacity of the human intellect. शास्त्र also
talk about this extraordinary capacity of humans to process the data in different
methods. शास् has classified these methods into different types of प्रमा other
than प्रत्य�प् where we process data gained by प्रत्य.
Thus, we have six gurus. लौ�कक and वै�दकशब् external गुर and five internal. TF
LK says, for a human being, he himself is a गुर by employing the first five
प्रमाणा available within himself. LK says, आत्म:गुर: for every human being.
आत्मै -his own BMSC holds five प्रमाणा. There is a book Swami
Satpraksananda called ‘Six Methods of Knowledge’ published by Ramakrishna
Mission.
LK said, पर
ु ुषस which means for a human being, he himself is the first गुर. यत्-
because, प्रतअनम
ु ानाभ्या -with the help of the प्रत्य�प and logical प्रम,
inductive logic, श्र: असौअन�ु वन्दत- a human being can attain his own future well-
being. This means, all the four human goals of धमर अथर काम and मो� can be
accomplished through them. अथर means security; anything we acquire for our
survival is called अथर. कामmeans after making sure I have the minimum for my
survival, I aim to have entertainment. I want to have a TV. TV is not for survival
but for काम, enjoyment, entertainment, relaxation and recreation. They all come
under काम. धमर is earning पण
ु ्य for the sake of the future well-being in the form of
next जन्. Finally, मो� which is freedom from repeated birth and death. All these
are together called श्र: here- the human goals, अन�ु वन्दत- aperson can
accomplishall these through गर
ु s. Continuing,
Human प्रमाणा in the form of प्रत and अनम ु ान are so great that if we employ
them properly and analyse their capacity, we will come to another great realization
that प्रत and अनम ु ान have their own limitations. Nodoubt they can explore and
understand many things in life but there are areas where प्रत and अनम ु ान cannot
go at all. In fact, the most important thing which they cannot study is they cannot
study the very observer himself because all our sense organsare directed towards
theexternal world. They study the प्रम, theobject but none of them have the
capacity to study the very subject-observer behind the sense organs.
बहृ दारण्यकउप�नष says the observer cannot be observed. With your phone, you
can all the numbers in the world except your own number. It will be eternally
engaged. With the finger youcan touch everything except the finger itself. So, the
subject can never be objectified. TF, who am I, ultimately if I ask, प्रत can never
give the answer because they are all extrovert. परािञ् खा�न
व्यतृणत्स्वयम्भूस्तस्म पश्य� नान्तरात् म । This is the most fundamental
limitation of प्रत्य�प.
Then how to gain the self-knowledge? You have to go to the 6thप्रमा called
शब्दप्रम. This is the only means by which we can learn about ourselves.
To know who is God, who is आत्म,वेद employs a method. The first method is
preparing the mind for this knowledge just as a child prepares for IIT from 7th or
8th standard. Then get exposed to Vedantic teaching which reveals जीवात्मसवरू
and परमात्मस्वरू. The first stage of preparation is called योगशास्त, योग meaning
कमर्यो:. Then, learning about the teaching of God and आत्म, साङ्ख् otherwise
called �ानयोग:. कमर्यो is called योग, �ानयोग is called साङ्ख्. The second
chapter of BG is called साङ्ख.
LK says, धीरा: - intelligent people who have realized the limitation of sensory
perception, modern science and all logical processes. These धीरा: know तकर and
also know the limitation of तकर . What do they do? साङ्ख्ययोग�वशारद - for God-
realisation and self-realisation they make use of साङ्ख and योग, together called
वेदप्रमा. Here, योग is called the first part of the वेद and साङ्ख is called the last
part of the वेद.वेदपवर
ू is योग, वेदअन् is साङ्ख. By following these two
साङ्ख्ययोग�वशारद – they are experts in these two योगs. Why they are they able
to do that? पर
ु ुषत्- because theyare human beings. You can prescribe वेद for
humans not for animals. These साङ्ख्ययोग�वशारद, by following the
वै�दकमागर,मांप्रपश्य- will come to discover me. मां refers to whoever is talking
which is now LK- श् भगवान ् उवाच. TF, मां means भगवन्त ईश्वर. They understand
भगवान ् at three levels. एकरू ईश्व for junior students, �वश्वर ईश्व for medium
student and अरू ईश्व सिच्चदाननआत् for the refined student. वेद gives the
knowledge of God thoroughly, convincingly and doubtlessly. आ�वस्तरा -means
पञ् प्रमाणा teach a lot and whatever I learn through them is called अपरा �वद्य.
The sixth प्रमाis the capping as finally, through वेद when I know God, it is called
परा�वद्य. Continuing-
एकद्�व�त्रचतुस् बहुपादस्तथापद ।
बह्व् सिन् परु ः सषृ ्टास्तास मे पौरुष �प्र ॥७.२२॥
Our शास् talks about 84 lakhs species, not 84 lakhs living beings but 84 lakhs of
species of living beings of all varieties. To understand the vastness of the universe
and the greatness of God we have to watch all kinds of undersea animals etc. We
could have been any one of them. We could have been an octopus but we are in
BVM. So, to get a human birth, the chance is one in 84 lakhs. LK mentioned the
varieties of the living beings with पाद:, different number of feet. एक पाद: with one
foot, द्� पाद with two feet. �त with three, चतषु ्पाwith four, बहुपाद: more than
four and तथाअपाद:- living beings like reptiles which do not have पाद at all. That is
why in Sanskrit, reptiles are called उरग:. उरसा गच्छ� इ�त उरग:.उरस ् means the
front part of the body. It uses the front of its body to move itself. Without the help
of feet, they can move faster than many other living beings.
बह्व्यःप:�श्रष: the word परु : means living beings or physical bodies, शर�रा�ण.
Plural form. प:ू परौ परु : singular is प:ू रेपान्: स्त्री�:परु :् प:ू परौ परु :परु म्रौ परु :परु :
पभ्या
ू प�ू भर: इ�त रूपा�. Here परु : is प्र बहु वचन meaning शर�रा�ण, the bodies.
Download from www.arshaavinash.in Page 150
How many bodies? बह्व् 84 lakhs varieties of living beings but the crown of all
living beings is the human being. TF, भगवान ् says, among all of them, I love the
human beings. Initially he says so but later, after seeing our behaviour, भगवान ्
himself will wonder whether to love or not. Here he says, ‘I love the human being.’
तासां means among them, पौरुष -the human beings is मे �प्: because they alone
can fullyutilize their birth for the ultimate accomplishment of मो�. In the परु ाणा�न
they talk about मो� for many other living beings also. In Ramayanam we have
जटायम
ु ो�. Similarly, गजेन् मो� etc. There मो�: means freedom from the पापं
because of which they had such a birth. Their मो�: doesn’t mean spiritual
liberation. Spiritual liberation is not possible for any animals, plants etc. They all
should have human birth. In BS, all these topics are discussed. Upon the earth,
only human beings can get मो�. In higher lokas, it is said देवs can gain knowledge
and मो�. TF, the words गजेन्मो�,जटायम
ु ो� etc. should not confuse us as there
the word मो� means freedom from पापं responsible for that particular birth and its
limitations. It is not spiritual liberation which requires �ानं. What knowledge? अहं
ब्रह्मा �ानं which is possible only for human beings. These are all the
fundamentals of वेदान्त we should note. So, पौरुष�प्:. Continuing,
अत मां मागर्यन्त्य यक
ु ्त हेतु�भर�श्वर म ।
गह
ृ ्यमाणैगुर्णै�लर्ङ्गैरग्राह्यम ॥७.२३॥
LK continues with the topic of the glory of human beings. In this profound verse,
LK says that if a human being thinks well, even if he is not able to know the आत्म
completely, can still conclude that there is a mysterious principle in living beings
which makes the BMSC alive and sentient. He may not know what that mysterious
principle is, but he is capable of knowing that there must be something else that is
not accessed by the senses. How can he know that? A human being can employ
profound logic. The first step in that logic is, a person discovers that the external
world and our own BMSC have several similarities. I talk about five similarities
usually, which some of you may remember. दृश्यत भौ�तकत्व सगुणत्वंस�वकारत्
आगमापा�यत्व. I use the word OMACT as an abbreviation.
From these we come to know that both must be inert in their nature. The world
which is made up of matter and is inert and insentient. Body is also made up of the
same matter only. TF, that also must be जडं only. This is called logical reasoning.
Body is जडं. दृश्यत्वात्भौ�तकत सगुणत्वात सा�वकारत्वात आगमापा�यत्वात. So,
my reasoning makes me conclude that the BMSC must be intrinsically inert. But
our experience is that even though it is made up of matter, we are different from
the statue in marina. The statue is not sentient but this one is sentient. There is
some mysterious factor which makes this body alive. That is how Kenopanishad
begins –
The student gives the same statement to the ग–ुर‘The BMSC seems to contain some
mysterious ,देspiritual
व principle which makes this material body into a non-material,
sentient living being.’ Then the गbegins
ुर the teaching the non-material principle
called आत्म
, the consciousness. It is not a part, product or property of the body. Thus,
human beings can know this much- that every living being has a mysterious
Download from www.arshaavinash.in Page 152
spiritual principle which makes it alive. Modern science can tell whether the body
is alive or dead by seeing the physiological function but no one can explain why it
is alive ordead. That mysterious principle is called आत्म
आत्म, or देव: or ईश्व.
TF LK says, human beings can visualise the presence of divinity inside. Look at
this श्लो
. अत
- means in this material body which is madeupof five elements, मागर्यिन
-the human
beings. Every philosopher whether Socrates or Plato visualised some principle that
they named soul. In the western philosophy they named it soul. Speculatively they
imagined that this is soul, that is soul etc. Humans always think that there is
something extraordinary otherwise the material body cannot be alive. TF, -मागर्यिनthe
human beings look for a principle called soul in their language, or आत्म
in our language,
Atma, a spiritual principle. Having speculated or visualised that mysterious
principle, the aim of every human is to find out what that mysterious principle is.
There alone so many systems of philosophy come. Each one visualises the soul in
his own way. Here LK says, that principle is me. So अत्रम ा , मागर्यिन
people् search for
me meansभगवान
the Lord within. मागर्यन
Some sit in meditation. Some people try to raise kundalini. Some
people look for शिक्तपा.. शिक्तपा; means some गone ुर touches the head of
disciple and a powerful force enters etc. Different systems talk about different
methods. They all are trying to discover the spiritual essence of the individual. TF,
LK says -मागर्यिन
They search for .माम ्. माम ्means भगवान ्अद्धाअद् means straight
away हेतु�भ: यक
ु ्ता by using varieties of reasoning their thinking power they use.
मांईश्वम ्-माम ् and ईश्वम ् should be connected. Everyone is looking for God.
With the help of what? दृश्यमाणै गु: �लङ्ग: : by enquiring into their own
BMSC. Here the word गग ण ु ै ै:: means BMSC which gives the clue that there must
ु ण
be something else. Why because, a statue is not sentient but our body is alive.
There must be some principle other than matter. �लङ्ग : through those clues, they look
for me. :अन
-byम
ु ानत
using their own speculative logic. In BS all these things are there. Is
there or not? One discussion is what is the size of the atma आत्म
आत्म . One group of
philosophers say आत्म
is atomic. Another group of philosophers say आत्म is of the size of the
body. The third group says आत्म is all-pervading. अण
मध
BSु ् analyses all these speculative
systems. Once that analysis is over the next question is how many such आत्म s are there?
Does everyone have one आत्म each or is there one आत्म
common to all? If there is only one आत्म
,
then there are so many bodies? So many discussions are there. The human mind is
Till now, LK has said human beings are the greatest among all living beings. He
also said humans can explore, learn a lot and improve their future using the five
instruments of knowledge within himself and the sixth external instrument. Each
one is called a गुर. Through all these गुरs, one can learn and improve the quality of
life. Hereafter, LK gives the example of someone who has utilised different प्रमा
and ultimately comes to know भगवान ् or आत्म itself. This is the example of a
great brahmana or rishi, whom LK is going to call अवधत
ू :. अवधत
ू : means a
सन्न्या who had renounced everything, left society and is living in the
wilderness. He doesn’t care about anything. He enjoys in his self-knowledge itself.
He doesn’t bother about society or anything including even wearing clothes.
अवधत ू : means the one who doesn’t even wear clothes. Like �दगंबर Jains. Such an
अवधत
ू : ऋ�ष or अवधत
ू �हामणा who has a dialogue with a great king by name यद:ु ,
यदम
ु हाराज:. LK is also from the same परम्पर. यादव वंश:. LK will next talk about
a dialogue between यद ु and अवधत
ू , a great �ानीसन्न्या. This अवधत
ू says, I
learnt everything with the help of all these प्रमाs. I learnt lot of things including
the ultimate wisdom, अहं ब्रह्मा. He has learnt from 24 different sources and he
calls every source a गर
ु . The 24 sources of his learning are called the 24 गर
ु s of
अवधत
ू . The अवधत
ू himself declares these 24 गर
ु s to यदम
ु हाराज. This
यदअ
ु वधत
ू संवाद:, dialogue, LK wants to give uddhava. So, we have the original
dialogue between शख
ु andपर���त्. Within that भागवतं there is second dialogue
between LK and उद्ध. Now, LK is introducing a third dialogue यदअ
ु वधत
ू संवाद.
It is one of the famous portions of भागवत known by the name अवधतगीता
ू . Within
LK first talks about the glory of human life because human beings alone have an
advanced intellect with which they can enquire into the creation and also enquire
into scriptures. Only by using good intellect and knowledge, जीव gets freedom
from संसार. In human life alone, मो� can be our goal and we can direct ourselves
to be कमर्योग, उपासना योगी etc. None of the 84 lakhs of species of जीव can get
liberation other than humans. जटायम ु ो�गजेन् मो� doesn’t mean spiritual
liberation at all. It is freedom from a particular, painful status oflife because of
शाप. गजेन् became गजेन् because of शाप or curse. मो� is freedom from that
particular curse and not freedom from संसार. वेद is clear that मो� requires self-
knowledge. Self-knowledge requires a superior intellect which is available only for
human beings on theearth. I am not talking about devatas because theyare not part
of theearth though devatas can gain knowledge and liberation. On the earth, no
other living beingcan get liberation. If other living beings have to get their
liberation, they have to wait for their सं�चतकमर because all living beings have got
infinite स�
ू म शर�र acquired in some past human life. It is not enough to say past
life, you must say, in past human life. All living beings have acquired infinite
amount of सं�चतकमार्�. All the animals have to wait for a good part of
सं�चतकमार्� to fructify. If a cow or dog needs liberation, they have to wait for
good प्रारब to fructify. It may happen in the next जन् or after 10 जन्s. Every
animal has to wait for the next human जन्. As human beings, we have to desire
liberation. Desiring alone is not enough get the qualification, we need to pursue
liberation, do श्र मनन �न�दध्यासन. All these are possible for humans. That is
why Shankaracharya started his VC जन्तूना नर जन्दल
ु र्ब.
Here too LK wants to highlight the superiority of human birth. Because of his
superior intellect and sense organs he is able to acquire �ानं. Since the intellect
In छान्दोग्यउप�न, we have the story of इन् and �वरोचन, two disciples, who go
to ब्र. You can imagine the best गुर in the world can be ब्र only. ब्र teaches
both इन् and �वरोचनbut �वरोचन misunderstands the teaching and concludes the
physical body alone is the आत्म and also creates an उप�नषद्परम् called
आसरु परम्प. Remember, the best गर
ु can be a गर
ु only if the �शष् has a
processing intellect. इन् also commits the samemistake and concludes the body is
the आत्म but इन् is more sattvic than �वरोचन so he comes back and says आत्मis
the स�
ू म शर�र. Then he comes back a third and fourth time and finally gains the
knowledge. TF,ब्रह्म himself cannot do anything if the �शष् doesn’t have a
refined, processing intellect. The same उप�नषद has so many commentaries. While
we are able to arrive atअद्वैत, the highest teaching, some other आचायार: conclude
that the teaching of the उप�नषद is द्वैत. So, remember, even Bhagavan cannot help
us if we don’t have a refined and analytical intellect. TF, LKwants to highlight the
अवधतगीता
ू is to show how a refined intellect can learn from the world, from every
human being, from nature and from शास्त also. All learning can happen only if our
intellect is not in a reactive mode but remains in a learning mode. Our mind can be
in one of these two modes. I need not react to every event. I can keep my mind
calm even during the worst calamity and just process the learning. We can learn to
process the worst events just like processing poison and inventing anti venom
against snake poison. We can use every experience and instead of reacting
violently, every experience can be used for learning. Thus, the greatness of the
human intellect is the message of अवधतगीता ू . LK begins teaching उद्ध this
अवधतगीता
ू through a dialogue between another pair. अवधत
ू is considered to be an
अवतार of द�ात्र. This द�ात्रेयअवध who is a संन्यास has renounced everything
including clothes and has gone out of society. Such an अवधत
ू was there in the
outskirts of the society and a great king यदम
ु हाराज met this अवधत
ू the
संन्यास,during his travels. Instead of criticizinghim or questioning him, यदम
ु हाराज
chooses to learn from अवधता
ू . He asksquestions and the अवधत ू says, ‘I have learnt
from so many sources. I am a liberated being. I don’t require possessions, relations
or anything because I am आत्मन एव आत्मन तुष्:’.I am happy with myselfas I
am. अवधतगीता
ू begins from verse 24 and consists of 18 verses and continues for
the rest of the second chapter, the third and the fourth chapters.
LK, says अत- with reference to this message. What message? A non-reacting an
open mind can learn from many things from nature.We can learn from every event
अवधतं
ू द्�वजंकिञ्चच्चरन्तमकुतोभ
क�वं�नर��यतरुणंयदुःपप्रच्छधमर्७.२५॥
यदम
ु हाराज on his wandering met this अवधत
ू द�ात्र who is अवधतं
ू द्�वज. द्�व
means one who is a वै�दक: who has studied the वेद. द्�व: means twice born. The
first birth is natural, the secondbirth is after initiation into Vedic study. Since Vedic
studies transform the personality it is called the second birth of the individual.
Every person who has studied the scriptures and has transformed his inner
personality is called a द्�व:. So, अवधतं ू द्�वज. अवधत ू literally means a सन्न्या
who has renounced everything. His most important trait is अकुतोभयं – the one who
doesn’t have any fear or sense of insecurity because one of the definitions of संसार
is sense of insecurity which starts from birth and continues with fear of old age,
disease etc. As we grow old, insecurity doesn’t come down but only increases.
This isa typical expression of संसार. TF, the best definitionof मो� is freedom from
the sense of insecurity and this सन्न्या is in the forest doesn’t know where his
next mealis going to come from. If he falls sick, who will take him to hospital who
will give himmedicine? He is in a secluded life. His mental trait is beautifully put-
अकुतोभयं one who doesn’t have fear or anything. क�वं- all because he is a �ानी.
क�व: means सवर्:.क�वंपण
ू र्मनुसा�दतार if you remember BG 8 chapter, thereक�व:
th
means सवर्. Every �ानी is said to be सवर्: because एक �व�ानेन सवर �व�ानं
भव�त. That �ानी. तरुण. That is a surprise because generally people come to the
scriptures only after exhausting all their worldly activities, when everybody has
rejected one good for nothing. I am not criticizing senior citizens. Generally,
interest in spirituality is hard to get when one is young. It comes only in later
stages. यद ु says, surprisingly you are not old. तरुण- you are youthful. Seeing an
श्रीयदुरु
कुतोबद
ु ्�ध�रयंब्रह्मन्नकतुर्ःसु�व
यामासाद्यभवाल्लोकं�वद्वांश्चर�तबाल७.२६॥
The glory of our country is that it has always produced great सन्न्या� and
�ा�नन who have been an example to the society by their very living. Generally,
the human mind thinks that to feel secure we require lots of possessions. This is
calledमोह: that we require अनात्म,external possessions, to feel secure. This is the
conclusion of the general humanity. Only when we see an exception will we
challenge our conclusion. The exceptions are those rare सन्न्या� who don’t feel
insecure, who are not disturbed even though they don’t have any possession at all.
No house, no bank balance, no insurance, no relations. Still, they don’t seem to
worry about their old age and death. When these exceptions are seen, at least some
thinking minds will wonder if really those possessions bring security? Many
people despite all their possessions are insecure. Our mind has to think- even with
possessions, people are insecure but some rare people are secure even without
possessions. So, is there a connection between possessions and security?
According to वेद, connecting possession and security is the greatest मोह.
भजगो�वन्द भजगो�वन्द गो�वन्द भज मढ
ू मते. Thinking that there is a connection
between possession and security is the greatest मोह.सवर भता
ू �न संमोहं सग� यािन्
परन्त. LK says in the BG that all living beings have this fundamental
misconception. What वेद wants to say is, the greatest security is आत्म�ान. न
�भभे�त कुतश्चने�.अभयं प्र�तष् �वन्दत. External possessions and security have no
connection. Security is connected to our internal possessions. The greatest
possession is �वद्य धनं सवर धनात् प्रधा. द्र�व सवचर्स म । सम ु ेधा
ृ ��तः ।�ानं alone can give security is the message of the वेद. Nothing outside
अमतो
can give security. The संन्यास is a model example. सरु मिन्द तर मल
ू �नवास:शय्य
भत
ू ल �मजनं वासः. He has nothing but he still feels secure.
प्रायोधमार्थर्कामेषु�व�वत्सायांचमा
हेतुनव
ै समीहन्तआयुषोयशसः�श्र७.२७॥
यदमु हाराज talks about the unique trait of this �ानीसन्न्या by contrasting him
with the entire humanity which is busy running about and acquiring more and
more. Endlessly. प्र: means generally or mostly, मानवा: समीहन्त- the whole
humanity is leading a competitive life. They are engaged in pursuing
धमर्अथर्कामे.हेतन
ु ा- for one of the following reasons. आयष
ु : - long life, यशसः - for
prestige and good name in the society, �श्र proportional wealth also because if
am going to have a long life then the question is, ‘Will I outlive my savings?’ This
is human life but you don’t seem to care about all these things.
यद ु says that you have all the qualifications to work very hard in the world and
acquire more. त्व तु कल्: you are a fit and healthy human being. क�व: - you are a
well-educated person.द�: you are a skilled person. सभग
ु : - a handsome
personality, attractive personality. अमतभा
ृ षणः good communication skills, sweet
talking. नकतार -inspite of all these things you seem to waste your life without fully
utilizing all your assets. You don’t seem to be working for anything.न ईहसे
�किञ्चत- you don’t seem to have any desires also. प्रजहा यदा कामान ् सवार्न पाथर
मनोगतान ्. Youare moving about like जडउन्म��पशाचवत. जड: means a dumb
person. You look like a dumb person not utilizing your assets. उन्म means like a
mad person or �पशाचवत्. At least you could have marketed your knowledge. You
seem to be moving here and there without any plan. All these are यद ु addressing
अवधत
ू :. Continuing,
�ानेषद
ु ह्यमानेषुकामलोभदवािग्नन
नतप्यसेऽिग्ननामुक्तोगङ्गाम्भःस्थइव७.२९॥
Most of humanity is driven by two internal forces, काम, लोभ: which drive a
human being into one activity or the other. काम means endless desires. These days
we are constantly bombarded by all the ads. If you shop online, and you search for
something, ads will be targeted based on your search so that you are shown more
and more related products. Thus, advertisements are bombarding which means
your desires are whipped up and your desires increase. That is काम. That is
followed by लोभ, greed for still more. Still more. Still more. Desire and greed
spread among humans like दवािग्नन. दवािग् means forest fire. यदम
ु हाराज says,
�ानेषद
ु ह्यमानेष- “When the entire humanity is driven by desire and greed, you
seem to be a rare exception. Neither desire nor greed is scorching your personality
Download from www.arshaavinash.in Page 162
and you seem to be very relaxed.” No commercial seems to catch you. It is very
difficult to be impenetrable. When you see akshaya triteeya ads and designs of
ornaments, I myself get tempted. I don’t know why they are so attractive. He says,
“You seem to be very cool and unaffected by so many temptations in the world.”
अिग्नन मक ु ्त – free of the अिग् - the internal fire of desire and greed. They don’t
scorch you and you look like an elephant in the water during summer season when
all other animals are scorched. He gives a beautiful example. When the entre
humanity is scorched by desire and greed you are in the lake of �ानं. You are �ान
सारस. गन्ङ्ग अम्बस इव द्�व:. द्�व: means elephant in गङ्ग waters. Why
गङ्ग? गङ्ग waters come from the Himalayas and is very cool. Continuing,
त्वं�हनःपृच्छतांब्रह्मन्नात्मन्यानन
ब्रू�हस्पशर्�वह�नस्यभवतःकेवला७.३०॥
You don’t have any source of entertainment like TV, movie. You have no friends
or relatives, no relationship. There is no source of conventional joy like a
companion, children etc. but looking at your face, I don’t find you a deprived
person. You seem to be blooming with fullness. You don’t miss anything. You are
पण
ू :र and your face is full of आनन्. Please tell methe source of your आनन्.
नःपच
ृ ्छतात्व ब्रू -may you share your secret with me, says यद ु राजा.हे ब्रह् means
o ब्रह्म� आत्म� आनन् कारण-ं your source of joy. According to the scriptures
there are external and internal sources of joy. First, वेद talks about �वषयानन् and
आत्मानन. �वषयानन् means happiness coming from outside and आत्मानन is
happiness from inside. Then, वेद compares the two and says internal आनन् is
superior to the external one because the external is subject to laws. Finally, in the
highest वेदान्त, it says, there is no such thing as external source of आनन्. Even
the so-called external source is only a seeming source. It only serves as a mirror to
bring out your own internal आनन्. TF, the only source of आनन्, (remember the
five capsulesof वेदान्त) is the आत्म alone, which is the source of permanent,
peace, security and happiness. यद ु says, आत्म� आनन् कारणं –tell me what is the
source of your inner joy, even though स्पशर्�वह�न – you are not contacting the
external world through sense organs. We constantly we want to be in touch with
The first chapter of UG ends with उद्ध telling LK who is ready to go back to
वैकुण् that he cannot live without LK and hence LK must take him along too. The
second chapter begins with LK telling उद्ध that he cannot accompany LK yet
and has to wait until his प्रार is over. LK says that the only out of संसार is
�ानयोग. Self-knowledge is the ultimate immunity from all problems of life. Other
methods may give temporary relief. They are like first-aid methods- palliative,
superficial solutions. The only way to confront life especially old age, disease,
death, loss of near and dear ones if through self-knowledge. LK says, self-
knowledge is understanding that I am the ultimate reality behind the entire
universe. अहं ब्र अिस्. Not only am I the ultimate reality but nothing in
creation can exist without my support. Justas the entire dream world is supported
by the waker, the entire waker’s world is supported by me who is the super-waker.
So, wake up to your higher nature, your super-waker status which supports the
entire universe which is like dream from the standpoint of the super waker.
To become eligible to realise the Self, one must prepare the mind by getting rid of
all attachments called raga and dvesha. LK says you should become a detached
person even while remaining in the family. LK condenses the entire �ानयोग as the
only solution to live in the world with minimum impact from life events which are
unpredictable and uncontrollable. उद्ध says that we are not qualified and seeks
LK’s help to get the knowledge �ानयोग्यत प्राि: and �ानप्राि:. We require
SCS disciplines for ignorancedectomy- removal of self-ignorance. उद्ध
surrenders to the Lord and says �शष्यस् अहं शाद� मां you please help me out.
Then, the Lord starts his teaching by glorification of human birth. Among the 84
lakhs species only human beings have the capacity to gain Self-knowledge. For
this reason alone, human birth is great. We have to be grateful to the Lord for this
human birth. Since human intellect is capable of gathering knowledge from life
Download from www.arshaavinash.in Page 165
and capableof removing ignorance, the intellect is the first and foremost गुर. All
our teachers are called गुर because they are all knowledge-givers and ignorance-
removers. By extending that, we said every प्रमा, instrument of knowledge is a
गरु . So, every sense organ is a गर
ु . The first and foremost गर
ु is our intellect. If a
teacher talks about UG eloquently to a buffalo, what is the use? A good teacher
cannot be a गर ु unless the �शष् has the intellect to convert the words into
knowledge. गुर converts his knowledge into words because गुर can never directly
hand over the knowledge. Then his words have to enter into intellect of the �शष्.
Then the �शष् must be able to reconvert every sentence into knowledge. In fact,
converting knowledge into words is relatively easier because that is a downward
journey of travel from higher plane to lower plane. But for a �शष्, it is an uphill
task of converting words into knowledge. That is why though there are many
students in a class, one says it was wonderful, I understood and another says
everything went above my head. TF, a गुर can become a गुर only when the �शष्
has the intellect to process the teaching. LK gives a unique message here, which is
not there in the BG. That message is that the most important गुर is one’s own
intellect. There is a beautiful श्लोक which conveys this यस् नािस् स्वय प्र
शास्त तस् करो�त �कं ?If a person doesn’t have the intellect to understand the
scriptures, what can the scriptures do? A beautiful example is given लोचानाभ्या
�वह�नस् दपर्ण �कंक�रष्य�if you keep a mirror in front of a blind person, it still
can’t help him see. The शास्त mirror can help a student only if he has got the eye
called intelligence to grasp. So बद
ु ्� is the first and foremost गुर. LK talks about
the glory of the human intellect which can learn from every experience, even from
old age. What is the learning? The body is not reliable. Don’t be over dependent on
the body. This important lesson we never learn when we are young. We take health
for granted, the body for granted, every organ for granted. Old age alone reveals
that they are not permanently available. So, even old age can teach a lesson if I am
in a learning mode.
To reveal the glory of the intellect, LK introduces a story in the form of another
dialogue called अवधतगीता
ू , within the उद्धवगीत, whichis between यदम ु हाराजा
With the help of intellect, I should know the limitations of the world and the glory
of self-knowledge. I should discover my higher nature. The अवधत ू says, I have
done that. Life mission accomplished. आत्मन एव आत्मन तुष्:in BG. अजुर्asked
LK, ‘What are the signs of a spiritually wise person? How does he walk? How he
does he sit? He thought there would be physical differences. Perhaps a �ानी will
walk backwards or sideways like a spider or he will have a halo around his head.
LK says no physical differences. The difference is only internal. प्रजहा यता
कामान ् सवार्न पाथर मनोगतान ्.He doesn’t desperately lean on anything. He is ready
श्रीभगवानुव
यदन
ु वं
ै महाभागोब्रह्मण्येनसुमे
पषृ ्टःसभािजतःप्राहप्रश्रयावनत७.३१॥
श्रीब्राह्म
सिन्तमेगुरवोराजन्बहवोबुद्ध्युप�श
यतोबद
ु ्�धमुपादायमुक्तोऽटामीहतान्शृ७.३२॥
मधह
ु ाह�रणोमीनः�पङ्गलाकुररोऽभर्क
कुमार�शरकृत्सपर्ऊणर्ना�भःसुपेशकृ७.३४॥
In the 33rd verse, line one, seven 7 गुरs are enumerated starting with the
पञ्चभूता�. The five elements themselves can give valuable lessons if you observe
them. प�ृ थवी the earth, वाय:ू the wind, आकाशं the space, आप waters अिग्: the fire,
चन्द् moon, र�व the sun. The second line lists six गुरs. कपोत: pigeon, अजकर:
python, �सन्:ध the river, sea or ocean, पतङ्: the moth, मधक
ु ृ त् honeybees, गज:
elephant. So, 7 + 6 = 13 गुरव: in verse 33.
मधह
ु ाह�रणोमीनः�पङ्गलाकुररोऽभर्क
कुमार�शरकृत्सपर्ऊणर्ना�भःसुपेशकृ७.३४॥
In my introduction to गीता, I had pointed out that all the परु ाणा�न contain the
message which has been fundamentally given in the वेदा:, the original scriptures
called श्रु. All other Hindu scriptures are called स्मृ� which are derived from the
वे�दक् teaching and so they very closely follow the teachings of the वेद and
व्यासाचाय who is the author of most of the परु ाणा�न is called वेदव्यास:. His aim
was to promote वे�दक् teaching through परु ाणं and गीता. वेद has two portions called
वेदपवर
ू which focuses on धमर्शास् and वेदअन् which focuses on ब्रह्मशा.
All the परु ाणा�न, and all the गीता: in the परु ाणा�न like RG,BG etc. focus on the
वे�दक् teaching of धमर्शास्+ ब्रह्मशा. गीताs contain both of them. These धमरs are
The अवधत
ू , the सन्न्या, is talking about the 24 गुरव: through whom he learnt
सद्कमार् सद्गुण: सद्भावन: and वेदािन्तक messages. We have to focus on what
he learnt so that we may also practice. Scriptural study is not for information but
for transformation, especially transformation in thought, speech and of course
actions. Self-transformation in thought, word and deed should be the aim.
एतेमेगरु वोराजन्चतु�व�श�तरा�श्रत
�श�ाव�ृ ��भरेतेषामन्व�श��महात्मन७.३५॥
यतोयदन�ु श�ा�मयथावानाहुषात्मज
त�थापर
ु ुषव्याघ्र�नबोधकथया�७.३६॥
भत
ू ैराक्रम्यमाणोऽ�पधीरोदैववशानुग
तद्�वद्वान्नचलेन्मागार्दन्व�श�ं��ते७.३७॥
A lot of people are chanting. I am very happy. What is the value of �त�त�ा? I
would like to define �त�त�ा as emotional immunity which is required exactly like
physical immunity. In medical science they talk about developing immunity. One
of the warnings they give is, a life of stress will damage the inbuilt immunity
which Bhagavan has given us right from birth. Now our scriptures say, we talk
about only the immunity of the body. Equally important is the immunity of the
emotional mind. Just as the body is facing a difficult atmosphere, our mind is also
exposed to all types of people, all types of behavior including family members’
behavior. The mind is continuously challenged by difficult people and difficult
behavior. If there is no emotional immunity, all these situations will cause
emotional disturbances in the form of stress, anxiety, fear etc. When emotional
disturbances continue for a length of time it affects the physical immunity. These
days, many diseases are caused by stress and our whole life is stress only because
we have deadlines for everything.
Thus, I go through the cycle again and again, not getting out. The only method of
breaking the cycle is to restrain anger. Our response should always be a very, very
deliberate response. We should reduce aggressive responses because they will give
rise to पापम ्. An aggressive response should only be used as a last resort after
trying peaceful solutions. साम दान भेद दण्. TF,�मा is the most important value.
LK said यं ह�नं व्यतंत्ये पर
ु ुष पर
ु ुषभ: सम द:ु ख सख
ु ं धीरं स: अमतत्व
ृ ा कल्पत. The
धीरपर ु ु: is one who can control his anger even when there is pain. Aggressive
solution is like aggressive treatment, it amy cure the disease perhaps but there will
be powerful side effects. One should ask, ‘Am I ready for the side effects?’ LK
asks अजुर् to fight a warin the BG. Even a war is ok, a fight is ok but the condition
is, it must be the last resort and one must be prepared for the side effects of
aggressive response.
TF, the first and foremost lesson is to develop the capacity to restrain negative
emotions and for that, he takes the example of the Earth because earth is the one
which faces all the abuse of humanity. Human beings are continuously spoiling the
earth by digging, taking petrol products, exploiting all the resources and abusing
the earth. In spite of all our abuse, the earth has not yet started reacting violently.
Mother earth is like a mother- so patient. Even though the child throws so many
tantrums a mother can never hurt the baby. Similarly, mother earth, the universal
mothers withstands all our abuse and continues to give all the resources and
nourish humanity and fulfills her duty completely. Earth is called वसन्दरु . वसन्दर
ु
means holder of many riches. Earth holds and gives all riches. Earth nourishes the
humanity but in return, humanity only spoils the earth. So, like mother earth, we
should develop patience or endurance. Not only should we withstand, we should
also continue to give and do our duty. Look at the श्लोक-भत ू ै: आक्रम्य: अ�प.
TF, भत ू ै: आक्रम्य: अ�प - when other people are giving him trouble, how does
he interpret the difficulties? He doesn’t blame that people. This is unique to the
Vedic culture. He never blames the people. He will say, ‘If I am going through
difficulty, neither the world is responsible nor the people are responsible. I am
responsible. My own past कमर alone is giving me trouble through that person. My
कमर.’ He says, दै ववशा अनग
ु ैः they are all governed by दै वं- Law of कम,र LOK. TF,
they behave in this manner towards me and I have to go through it. कमर cannot be
avoided. We have to go through certain quota of suffering. Our very जन् is to
exhaust our पण
ु ्य म and पापम ्. TF, somewhere along the way difficulties will come.
Let me learn to go through them आगमाप�यना अ�नत्य: तान ् �त�त�स् भारत. Not
only that. When the कमर changes you will find the person also changes. When कमर
changes, terrible ones become wonderful and wonderful ones become terrible. We
have to go through some interactions. Let us not bother about it too much. We
cannot change the world or people so let us learn to endure and move on and get
Self-knowledge.
भत
ू ैराक्रम्यमाणोऽ�पधीरोदैववशानुग
तद्�वद्वान्नचलेन्मागार्दन्व�श�ं��ते७.३७॥
While studying the scriptures to take guidance in our spiritual journey, we should
remember that the scriptures talk about various disciplines for people at various
stages of their spiritual journey like beginners or those in the middle or even those
who are advanced seekers who don’t have any other worldly goals at all. Some of
them may have even taken to सन्न्यासआ, a monastic life style. TF, when we
receive the message, we should know how to filter the message properly and take
what is relevant for us.
A person who is in the beginning stage while he considers spiritual growth and
मो� important will still have interest in worldly pursuits like अथर and काम. He will
enjoy leading a comfortable life and enjoy some worldly pleasures which are not
immoral and are very much within the limits of धम.र वेद is very careful. वेद doesn’t
want to stop them from pursuing that just because they have come to spirituality.
वेद allows them to enjoy them and know their greatness as well as their limitations.
पर��य लोकान ् कमर �चतान ् go through them and enjoy them, learn from them and
learn their limitations also. To those beginning spiritual seekers, वेद has only one
advice- “When you fulfill your desires don’t violate moral values. Let it be within
the limits of धम.र Earn legitimately. Earn properly. If you want to amass wealth and
have a big house, expensive car, earn in a legitimate manner. Pursue अथर काम but
let it be through धा�मर्क method.
The second advice the scriptures give is, earn wealth but use that for पञ्चमह य�
which is extremely important for spiritual growth. पञ्चमह य� means contribution
to various segments. which have been into 5 segments which I don’t want to go
into. In simple manner earn wealth, contribute wealth. If possible, the contribution
should become more and more. Greater the contribution, greater the internal
growth.
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The third equally important rule is, to continue to do scriptural studies like spiritual
teachings of the BG. Not chanting but studying the meaning of the scriptures to the
extent possible. Your interest may be casual but even then, attend the class.
Exposure is compulsory. Need not be उप�नषद and BS but atleast BG, UG etc. Let
exposure to spiritual scriptures be there.
When the student is more advanced, the scriptures will talk about the limitations of
worldlypleasures and comforts and will encourage one to start renouncing them.
For beginners, renunciation is not emphasized because if the scriptures emphasise
renunciation, the student may renounce the scriptures.
For the advanced, final stage students like सन्न्याs, scriptures talk even more
about renunciation and detachment. Detachment even from family members.
अशिक्: अन�भष्वङ: पत ु दारा गह ृ ा�दषु don’t be over-attached to your spouse.
These disturbing portions are also here but for now, you can close your ears to
them as they are not required now. Let us see later because now we love children,
we love our so-sweet grandchildren, our pets, TV programs etc. Detachment is so
impossible that even the very thought of detachment disturbs. That is why LK says
avoid over-attachment. We have to be detached even from our own body.
Especially for beginners and youngsters who regularly go to beauty parlours taking
care of eyebrows, teeth alignment and hair dos. So, those who are going to beauty
parlours, please go. Only for सन्न्या one hairdo. Hair don’t. TF, detachment
should gradually grow. It should not disturb me emotionally. Detachment should
give Ananda. It should not be forced detachment. It should not be suppression of
attachment. LK strongly criticises it by using the word �मथ्याचा इ�त उच्यत.Those
who take forcible सन्न्य and gotosome place and meditate, usually meditate on
the missing pleasures. सन्न्यासआ is a terrible one because there is only entry,
you can’t come out. In all other आश्र: you can enter and go out. From गह
ृ स्ताश
you can go to सन्न्य, from सन्न्य youcan’t come to गह
ृ स्ताश. Many
सन्न्या�: miss family life but they can’t come back and they keep on thinking of
that.TF scriptures strongly warn that detachment should be a natural growth. A
child plays with a balloon but we do not. So, with regard to balloon we have got
detachment and it is not disturbing detachment. Similarly, we have to grow out of
every attachment either through understanding or by going through them. TF, we
Now, the 37th श्लोक which we saw in the last class which spoke of �मा or
endurance with regard to the choiceless pains that we have to go through.
Choiceless difficulties-अप�रहायर अथर like old age. We may hope to die soon but it
is not dependent on our wish. The scriptures say we must endure choiceless
problems, remedy solvable problems but solve them after deliberation on whether
it is a धा�मर्क remedy or anअधा�म् र क remedy. Avoid impulsive solutions and before
using aggressive solutions, always try peaceful solutions. Use aggressive remedy
only as a last resort because all aggressive remedies will haveside effects which are
often more painful than the problem itself. If we follow these principles we have
�माभत ू ैराक्रम्यमाणोऽ�पधीरोदैववशानु. The word दै व is very important. All the
difficulties that we face in life is because of our own कम.र Nobody is responsible
for our problem. We are responsible, through our past कमर which works through
the world, through our so-called enemies, our own family members.पवर्जन
ू ्मकृ
पण
ु ्य पत्
ु ररू पवर्जन
ू कृतं पापम ् अ�प पत्
ु ररू. TF through family members also,
our कमर gets exhausted. TF, दै वं means our past कम.र Don’t forget. Then, the
scriptures say, even when these difficult situations come, your �मा must be to such
an extent that you should not violate धम.र Following धमर during pain is a great
virtue. It is easy to follow धमर when everything is favorable. What शास् says is, in
difficulties also, don’t violate धम.र The अवधत
ू says, �वद्वान - wise person, मागार्त
चलेत्. मागार्त means धमर्मागार्, न चलेत्- one should not stray even in poverty.
Don’t violate धमर to earn money. Go through poverty. If you want to get rid of
शश्वत्पराथर्सव�हःपराथ�कान्तसम
साधःु �श�ेतभभ
ू �ो
ृ नग�शष्यःपरात्मताम७.३८॥
The extension of प�ृ थवी or earth is in the form of in the form of mountains and
trees. Here he talks about the lesson learnt from mountains and trees taking them as
an integral part of the earth. These two emphasise the value of परउपकार: - helping
others to the extent possible. परोपकार: and पराथर्जी�वत-a life dedicated to helping
others, which is not easy. Our natural tendency is selfishness, स्वाथर्,पराथर् म is
unnatural. We all feel, I should grab more and more, preserve more and more,
enjoy myself. If at all we may share with family members but not with others. This
is स्वाथर्. One of the values emphasized is gradually reduced स्वाथ. One may
gradually increase पराथर- living a life for others, contributing to community,
society, culture etc.
भतर्ह�
ृ writes a very beautiful श्लोक in नी�त शतकं dividing humanity into four
types- एते सत्पुरु: पराथर ग�ठता: स्वाथार् प�रत्यज्य. There are people called
सत्पुरु: who dedicate their life for others, ignoring their own need. TF,पराथर is
more than स्वाथ. The second group of people are called सामान् पर
ु ु:, normal
person सामान्यास् पराथर्मुध्यमभ: स्वाथा �वरोधेन ये ते, whowill help others but
only after making sure that their end is taken care of. If I am going towards a place
in my car and I have some extra seats, I will give a lift provided, that person is
going in the same direction as I am. I will not go away from my direction. While
the सत्पुरु:say, ‘I will drop you even if I have to travel two km extra, the सामान्
पर
ु ु: will drop you somewhere provided it is in the same direction. They will help
others सामान्यास् पराथर्मुद्यमभ:स्वाथ अ�वरोधेन without disturbing their need.
What is the advice of the scriptures? If we belong to the fourth category, the
unknown type, then we have to climb to the third and learn not to spoil anything.
Next, I have to climb to the second and then, if possible, to the first type. When I
die, I should have given more than what I have taken. The balance sheet should
show that in my entire life my contribution has been more than whatI took from the
world. Whatare the bestexamples? The अवधत ू says look at the tree. There was an
article two weeks ago in the Sunday newspaper about how trees contribute so
much to the earth and take very little. What they contribute is more छायां मन्यस
कुवर्िन �तष्ठिन स्वय आतपे फलान्य� पराथर या व� ृ ा: सत्पुरु: इव.It stands under
the sun and gives shade to others and all its fruits are meant for distribution. It
remains useful even after it is destroyed. Theyalwayssay, increase the number of
trees and decrease the number of human beings. What do we understand from this?
That human beings are a burden. Trees are a blessing. शास् also says, ‘May you be
शश्वत्पराथर्स: all the activities of a tree and mountains are पराथर्सव ईह. ईह - their
functions. Thefunction of a mountain is to help others. They carry valuable
material also and that is why mountains are cut and destroyed also. In Madurai,
they have removed a mountain. A strong mafia with political clout is doing this
and if an inspector objects, he will be killed. Whole mountains have been cut down
for their granite rocks so they can be exported. The whole ecology is disturbed.
Thus, mountains are like सत्पुरु:. Every function of theirs is meant for पराथ-र
benefit of others, ईह – कमर, their function. पराथर्एकान संभव: -their very existence
upon the earth is for maintaining the ecological balance. Their very existence is a
blessing for others. पराथर्ए एक संभव: - their origination itself is for the sake of
others. साध:ू a person who wants to learn from nature should learn this परोपकार
value from the mountain. भभ
ू त्
ृ - mountain. साध:ू -a noble person.
Remember, by renouncing things we are not going to lose anything but actually
gain something far superior. न कमर्ण न प्रज न धनेन त्याग नैके अमतत् ृ मा नश:ु .
Giving to others is not a bad bargain. It is the best bargain. Thisis the teaching of
the scriptures. A materialistic society defines success as acquisition of more and
more. A spiritual society defines success as giving up of more and more. Taking
more is success in materialistic society. Giving more is success in spiritualsociety.
India is a spiritual society. TF, नग�शष्:परमात्मता -living for the others.
Continuing,
प्राणवृ�यैवसन्तुष्येन्मु�नन�वेिन्द्
�ानंयथाननश्येतनावक�य�तवाङ्मन७.३९॥
The highest �ानी is one who has minimum रागद्वे. Even those minimum रागद्वे
are only preferences, not desperate need. He may say that it is preferable but if it is
not there, it doesn’t matter. This self suffciency and contentment is the lesson
learnt from प्र.
म�ु नन�वेिन्द्रय�प. �प्:इिन्द means sense organs which demands pleasant smell,
taste and sight. The eyes want to see decoration. Fruit cutting is an art which they
take hours to do. Why? Because the eyes want to see nice things, the ears want to
hear nice things. इिन्द �प्: म�ु न:न संतुष्टयेत-he doesn’t demand; not that he is
against them. They are simply not required for him. What is the advantage of that?
Greater the रागद्वे: the greater the emotional disturbance. I find many things not
to my specification since my likes and dislikes are so precise. If any object varies
even slightly from that my mind is disturbed. A person is presented with 134
choices. This person looks at all the 134 items and says I don’t like any of them.
He wants the 135th variety, not available in the shop. रागद्वे means one is never
ever happy at any time with any thing. Choosing what pleases me is wonderful but
after some time, if that particular things is not available, I can’t function.
Emotional dependence on external factors makes me miserable. सव� परवशं द:ु खं.
सव� आत्मवश सख
ु ं. TF, �ानंयथाननश्ये the advantage of reduction of रागद्वे is
that the mind is less and less disturbed. An undisturbed mind is available for श्रव
मननं and �न�दध्यासन. Even in the class, suppose youregularly sit in a particular
place and one day that seat is occupied by someone else, you get mentally
disturbed. You can’t focus on the class. Listening is also disturbed when this
specificseat is not available. TF, he says �ानंयथाननश्ये -Let the रागद्वे become
not an obstacle to the spiritual knowledge and assimilation. Throughout BG LK
says this,
रागद्वेष�वयुक्तैस �वषया�निन्द्रयैश्च
आत्मवश्यै�वर्धेया प्रसादम�धगच्छ�2.64।।
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A calm mind is available for receiving, retaining and assimilating वेदान्त. To
enjoy the benefit of वेदान्त needs a mind which has lesser रागद्वे. Even that is
non-binding preferences. ननश्ये. When the mind is disturbed वेदान्त is not
available. न अवक�य�त वाङ्गम:. When I have got too many specifications for
fulfilling my रागद्वे, I have to spend more time and effort. TF, वाक् मनः, energy,
speech, time etc. get wasted more and more when रागद्वेष: increase. May you use
your time and energy for something more valuable in life using the example of
प्राणत�.
अवधूत, in dialogue with य� महाराज, is talking about the 24 गुरव:, from whom he
learnt several lessons. And many lessons are connected with धमर्शास consisting of
noble actions, noble values. And noble attitudes. And वेद considers this धमर, is
compulsory for all human beings. Especially those who are all followers of वेद.
Even मोक a person may seek or may not seek, वेद never compels everyone to seek
मोक. If a person is a spiritual seeker, वेद offers to help such a seeker. But वेद never
says, that everyone should become a seeker of मोक. When it comes to धमर, वेद
doesn’t give any such options. वेद says, every human being, and every follower of
वेद , the Hindus we are called now, require धमर, as a compulsory way of life. मोक is
optional. धमर is never optional. And वेद says, धमर is a verसत्ile thing which can
give all types of benefits to humanity. It can give, material or worldly well-being
and prosperity, which is the grossest result of धमर. And then in the next higher
level.धमर, can give internal peace, and happiness. The happiness that धमर, can give,
is unique and of a higher quality compared to the gross happiness, coming from the
external world. The subtle internal joy and peace, that धमर can give is, of a higher
quality. And TF, it can give, material well-being, it can give, inner peace and joy.
And then the third final and the most important benefit is the spiritual benefit
which a spiritual seeker, will enjoy. If the dharmic way of life goes alongwith
सत्स and scriptural study, then the very same धमर can give lasting and the greatest
benefit of मोक. Because धमर, with सत्स will , gradually take a person, to
वेदान्ता�वण. धमर will produce a desire for, scriptural study. तमेतं वेदानु वचनेन
�हामणा �व�व�दष�न् बृहदारण्य says . धमर will take a person to गु� and शास्�. And
the very same धमर, will make a mind, fit for receiving the knowledge of the
scriptures , the scriptural teaching धमर will help retain the teaching. धमर will helpin
assimilating the teaching. And finally धमर will help in deriving the benefit of
spiritual knowledge. Namely जीवन्मु�. All the spiritual benefits are the highest
benefit of धमर. The grossest benefit is material prosperity. Intermediary benefit is
mental peace and joy. And the highest benefit is self-knowledge and jiva मु��.
�वषयेष्वा�वशन्योगीनानाधम�षुसवर्
गुणदोष�पेतात्मान�वषज्जेतवायुवत७.४०॥
पा�थ�वे�ष्वहदेहेषु��व�स्तद्
गुणैनर्युज्यतेयोगीगन्धैवार्यु�रवात्७.४१॥36.11
The same idea only . Extended little bit more. In the previous �ोक he said never
get attached to anyone. That doesn’t mean we should not care for anyone. Not
getting to attached means we don’t emotionally depend on anyone. But we
continue to support others a who are emotionally dependent on us. TF we continue
to care for others. Care for family members. Give the support they they need. You
give support. That is called love. Yu don’t seek support. That is called freedom
from attachment. In attachment I seek support. In love I give support. Support
others. But don’t depend on others. And here in the previous �ोक he talked about
external things and beings don’t lean on. Use them, but don’t lean on them. Now
here he is extending that to the closest thing for every one. Ones own BMSC. At
least let us take the body. That also is a temporary gift given by God for using, for
a few years. We have seen this before. We should remember. Physical body is
neither me. Nor , am I the owner of the body. I am neither the body. Nor am I the
owner of the body. Then I am the user of the body. And who has given this body to
सकृते ��यमाणा�न गुणै कमार्� सवर्: अहंकार �वमूढात्म कतार्ह इ�त मन्यत .
त�व �व�ु महाभागो गुण कमर �वभागयो: गण
ु गुणेषु वतर्न् इ�त मत्व अ सज्जत.
So the third गु� is आकाश; or the space. Which is discussed in verses 42 and
43.Two verses. And first we should remember, that according to शास्, आकाश,
the space, is not mere absence of things. It is not a mere nothingness. Space should
not be understood s nothingness. If space is nothing, then it will mean that
between the two walls, when I say there is space, it will mean what? If space is
nothing, it will mean between two walls nothing is there. If there is nothing
between two walls, there will be no intermediary gap at all. Distance will be zero
only. TF remember space is space is not absence of things. Space is a positive
entity. Modern science is studying space. It is a big mystery for modern science.
When modern science is coming to the conclusion, that space is an invisible energy
field.They call it energy field from which spontaneously positive an d negative
things appear and disappear. TF according to शास्, space is the subtlest form of
matter. आकाशis , one of the पञ्चभूता�. It is the subtlest form of matter which
you may call energy or energyfold. And this space, which we are experiencing
everywhere is taken as an example for the spiritual truth called आत्म. आत्मis the
finest entity called reality. And grasping the आत्म is the toughest job. To
understand the आत्म, the scriptures give thee example of आकाश. Because,many
features of आकाश are similar to आत्म, the consciousness principle. And we have
seen the 5 features of consciousness. In this context we have to remember this.
Because, when you talk about an empty hall or empty pot, what do youth ink?
Empty pot means , there is pot and nothing else. वेदान्त says empty pot means ,not
a pot with nothing. It means a pot with nothing other than space. TF pot means
there are two things. One is pot as the container. Within the pot is enclosed what?
Space is there. Because of the space alone, things can be accommodated within the
pot. TF, just as, pot is the container, and the space is the content, every living
being, is a mixture of two things. Body is the container and within the body there is
a space like, content. Which people generally call nothing.Nothing means what?
Something called space. Nothing is there means space is there. Similarly the body
is like a container. And in the body container, there is a content called आत्म. And
what is that आत्म? आत्म is that principle which makes the material body, into a
Now to understand these 5 features our scriptures give the example of space.
The space is something within, every enclosures whether it is pot or hall. There
is an enclosed space. And the space pervades the entire hall, both inside. And
the space is not limited by the boundaries of the hall. It is inside and outside.
And space will continue to exist even when the whole hall or the room is pulled
down. And when, the enclosing walls are gone, now the pure unenclosed space
is not useful for any transaction. Suppose these walls are not there, it is no more
a hall. Wall becomes a hall not because of wall. Wall becomes a hall, because
of enclosed space. TF, hall is the name of the enclosed space. Once the wall is
gone, space continues. It is no more enclosed space. TF it is no more a Hall.And
when hall is not available, you cannot, do any vyavahara. That is why , you
have got a plot of land somewhere. Even though there the space is available,
you can’t go and stay there. If you want to occupy that what should you do
first? Even though space is there you have to convert unenclosed space into a
enclosed space. Kitchen drawing room पूजा room, every room is the name of
enclosed space. Enclosed space is available for transaction.
Similarly enclosed consciousness, can do all the transaction. I can talk to you.
You can talk to me. Once the enclosing body is not available, the consciousness
cannot do, any transaction. That consciousness principle which is other than the
body which is enclosed in the body is our real nature. Which is like what?
Space enclosed within the hall. TF the more you want to know the आत्म, the
more you meditate upon आकाश: and every feature of आकाश we can connect
to आत्म. And here in this �ोक , three features are highlighted. Space is,all-
pervading. And consciousness also is all-pervading. Second one is ,space is
indivisible. The wall can enclose the space alright. Wall cannot divide the space
into two. If , space can be divided by something and you can cut the space into
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many pieces. What is the advantage? Go to the outskirts of Chennai. A take a
knife, you can cut the space and carry to Chennai. Remember space cannot be
parted or divided. Just as space is indivisible, consciousness also is indivisible.
आत्म, is also, indivisible. How many आत्मs are there? Normally we say many
जीवात्म: are there sitting in this hall. There is one परमात्म sitting somewhere.
Scriptures say all these are ignorance. Many जीवात्मare also not there separate
परमात्मis also not there. There is only one आत्मwhich is mistaken as many
जीवात्म: and परमात्म:etc. Because of the body.We mistake the आत्म as
many. TF what is the first feature? आत्मis all-pervading. Second
feature?आत्मis invisible. अखण्डंसवर्�ापकंअखण. Third one is, even though
आकाश accommodates everything because we are all moving about in space
only. Space is not contaminated by , polluted by anything. Space is always pure.
Similarly आत्म is also .always unpolluted by anything. This third feature is
called असङ: so आत्म is सवर्�ापक : सवर्�ाप; means all-pervading. आत्मis
akhanda; indivisible. आत्मis असङ: uncontaminated. Like what? Just as the
space is all-pervading, space is indivisible and space is un-pollutable, similarly
आत्म is. And jnani knows, this आत्म, is my , real nature. I am not the body,
the enclosure. I am not the enclosure body. I am the enclosed आत्म. Suddenly
अवधूत gets into an profound topic through आकाश example.
अन्त�हर्तश्चिस्थरजङ्गमेषुब्रह्मात्मभावे
व्याप्त्याव्यवच्छेदमसङ्गमात्मनोमु�ननर्भस्त्वं�वतत७.४२॥
In the last class, I said, space is taken as an ideal example for understanding
consciousness or आत्म because both have several similar features. Space is
formless, आत्म is also अरूप, �नरूप. Space is all-pervading, आत्म is also all-
pervading. Space is one, आत्म is also one. Even though space is one, it appears as
many because of different enclosures. We have pot space which is a small one. We
have hall space, which is big one. Thus, one space appears as many because of
many enclosures. Similarly, one आत्म, PAM, appears as several JAMS because of
the plurality of enclosures. There is seeming plurality. One PAM, enclosed in
every body appears as several JAMS as if inside you there is one JAM and inside
me there is another JAM. These are seeming pluralities because Vedanta says all
these are nothing but one all-pervading PAM. TF, both PAM and आत्म are one
but appear as many.
The next common feature is, space cannot be cut into several pieces. It is अखण्,ड
indivisible. Similarly, consciousness also is one indivisible अखण् चैतन्य. Space
accommodates all the planets, all the stars, all the people, all the halls and
everything. सवार्धा. Atma is also सवार्धार. आधारं means support. That is what we
find in the dhyana sloka of VSA. शान्ताकार भज
ु गशयनं पद्मनाभ सरु े शं �वश्वाधार.
�वश्वस आधारं like what? The example is गगन सदृश. Like गगनं or आकाश:. How
many similarities? Worth remembering each one. Formless, all-pervading, one but
seemingly many, all-supporting, indivisible. The last one is that even though
everything is floating in space, space is never affected by or contaminated by the
objects. Impure objects do not make the space impure. They cannot give impurity
to space. Fragrant objects cannot add fragrance to the space. Space is असङ्:.
Atma is like this space. A wise man is one who has gone through several spiritual
sadhana and reaches this culmination. This is our goal also. It is very difficult but
worth attempting. Normally we say, I am the body, the miserable body, the ageing
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body, the growing body, the greying body and the going body. Growing, greying,
going. So, I am this body, mortal body and I have an atma inside me. Everybody
says and thinks, ‘I am the body.’ I have the eternal atma inside me. A Jnani goes
through several sadhanas like KYA UYA SHYGA MANYGA NIDIYGA through
all the yogas and revereses the above statement. The Jnani says, ‘I am the immortal
Self, the atma and I have a temporary, mortal body.’ Body will come and body will
go but I am the immortal atma. न जायते म्रीय वा कदा�चत. When the body is
available, I operate through this body. When this body goes and another body
comes, I continue to be there operating through a new body. The medium changes.
वासां�स जीणार्� यथा �वहाय नवा�न गह ृ ्णा�. Just as I change the clothes regularly, I
change the body also. I am not worried about the change of the body. It is not bad
news. Death is not something to be worried about. I should be happy. I am going to
get a brand-new body.
So, the muni claims, ‘I am the all-pervading atma, the consciousness present in
every living being, giving life to everyone. म�ु न: ब्रह्मा भावेन समन्वये. The
wise person, in the form of ब्रह्मा, the atman, परमात्म इत्यथ: in the form of
PAM, समन्वये -feels like a string; associated with every body just as a string is
associated with every bead of the mala. He looks upon himself as ब्रह्मा चैतन्य
present in every body. I alone enliven every body. समन्वये means inhering every
body, permeating every body, threading every body. अन्त�हर:- I am present inside
every body incuding िस्थ जङ्गमेष- mobile and immobile bodies. That means
bodies of humans, animals and birds and immobile bodies like trees. िस्थ
andजङ्ग means in the plant, animal as well as human bodies. अन्त�हर: सन ्
व्याप्नो. व्याप्नो - pervades all over. Through this pervasion, �वततत्स
आत्म: अव्यवचेद असन्गत् च अिस्. असन्गत् च अिस्. Because of this
pervasion, म�ु न:आत्म is अव्यवचेद whichmeans अखण्,ड indivisible. म�ु न:आत्म is
also असङ्ग म च- uncontaminated, unaffected by anything which is the nature of
�वततत्स आत्म:. Invisibility and un-contaminability is the nature of the all-
pervading atma, which is the jnani. Having understood this atma, we have to
meditate on this atma. म�ु न:भावयेत means as a vedantic student we should
तेजोऽबन्नमयैभार्वैम�घाद्यैवार्युने�र
नस्पृश्यतेनभस्तद्वत्कालसृष्टैगर्णैः
ु ७.४३॥
In the previous verse, several features of atma were talked about by comparing
atma to space. One important feature is असङ्ग म. संग means getting contaminated,
affected or afflicted and असङ् means not being affected by anything. While
talking about the five capsules of Vedanta, I mentioned this as a regular meditation
practice. Even if you have been studying for decades, these five capsules are the
bottom line. You consume these capsules through �न�धध्यासन.
1. I am of the nature eternal and all-pervading consciousness like the space.
2. I am the only source of permanent peace, security and happiness. The world,
family members or money will never give peace, security and happiness
when they themselves are insecure. Even if they give security, it is not
permanent, it is impermanent. The only permanent source of peace, security
and happiness, in religious language we say, is भगवान ् but later we will
convert and say that भगवान ्is residing in you as the आत्म.
3. By my mere presence, I give life to the material body and through the
material body I experience the material world.
What is the fourth capsule? I am never affected like the space. नभ: in the second
line, means आकाश:, the space, न स्पृश्यis untouched, unshaken, uncontaminated,
unaffected, unafflicted by तेजोऽबन्नमयैभार्:. What are the other things in the sky?
There are other elements like fire in the form of lightning, water in the form of
water-bearing clouds and pouring rains. तेजोभन्न-तेज:+आप:+अन्न, fire+ waters+
prithvi tattvam which means dust particles, pollution etc. All these objects भावै
पदाथ� मेघाद्यै�: -मेघ:means like cloud, lightning, water etc. which are constantly
moving and changing because of the wind. वायन
ु े�रतैः-the wind stands for प्रार
which keeps on changing all these things. Similarly, in the अनात्मalso they
continuously change because of प्रार. प्रार means पण ु ् पाप कमर which changes
the body, brings good news and bad news affecting the mind. All these are
continuously taking place but by all these things न स्पृश्य- space is not affected.
काल सषृ ्ट्: गुण:ै -गुणmeans the products of the three gunas, the BMSC. The
arrival and departure of the body etc. is caused by काल. There it is wind, here it is
काल:. Because of time, good and bad things happen but the आत् is never affected.
Just as space is not affected, a jnani who claims, ‘I am the आत्’ is also never
affected by all these. गर
ु ुण अ�प दखु ेन अिन्वचाल्य. Even if he is disturbed, he
may ask ‘what’ but the next moment, he will go to ‘So what?’ Life means things
will happen but let us move on, let us not dwell upon these events and drag
ourselves backwards. All these things are learnt from आकाश: Continuing,
Verse 44-
The अवधत
ू talks about his next guru, आप:, water, and its glory. The glory of water
is compared to the glory of a �ानी. Here, we should add a side note- whatever be
the glories of a �ानी, they become values for us to practice as sadhana. In the BG,
िस्थरप portion, Shankaracharya also adds a note, ‘Whatever be the natural
virtues of a �ानी, they should be taken as the value to be practiced by an अ�ानी
deliberately.’
The virtues of a �ानी are enumerated through जलं example. First, we will study the
glories of waters like river, ocean etc. स्वच:. Water, by nature, is pure. Rainwater
is always fresh. If it is impure, it is because of atmospheric impurities. Water by
itself is शद
ु ्:.प्रकृ: means naturally, effortlessly pure. िस्नग: means it is
capable of giving its nature or influencing others. Water wets everything it comes
in contact with. This is िस्नग:. The third one is माधयरु :. The taste of water is very
sweet and pleasant, even though we say water is tasteless. शास् calls the taste of
water मधरु ं . I have talked about this in TB. All the tastes originally belong to water
only. If you eat some sweet substance and experience the sweetness, it is not
because the substance is sweet, it is because of the water. Sweetness belongs to
water and the substance only manifests the sweetness which is already there
inwater. This is like the prism giving out different colours when white light passes
through it. The different colours are not the property of the prism but the prism
only brings out the properties which belong to white light. Similarly, sweetness
originally belongs to water. This is the argument of शास्त whether you accept it or
not, you have to keep it in mind. मधरु गण
ु :is the third one. The 4th one is तीथ्
र :भ .
All water bodies are sacred for the people of Vedic culture. That is why in the
morning prayer we recite, गङ्ग �सन्ध सरस्वत च यमन ु ा गोदावर� नमर्द कावेर�
सरयम
ू र्हेन्द्र चमर्ण्व वे�दका which are the names of the rivers in India. �शप्
वेत्रव महासरु नद� ख्याताचय गण्डक पण
ू ार्पूण ज�लसमद
ु स�हता कुवर्न्
नोमन्गल.We pray to the rivers and say कुवर्न् नोमन्गल let those waters bless us.
तेजस्वीतपसाद�प्तोदुधर्ष�दरभाज
सवर्भ�योऽ�पयुक्तात्मानाद�ेमलमिग्न७.४५॥
Now, the अवधत ू has come to the 6 गुर, अिग्:, the fire principle. He talks about
th
various virtues of fire principle and says that they are all naturally present in a
saintly person, in a �ानी. We have to deliberately practice whatever natural virtues
are found in a महात्म until they become natural to us also. �ानीिस्थ्तप्
ल�णा�न ता�न मम
ु �
ु ु साधना�न saysShankaracharya in GB. Whatever be the
natural traits of a महात्म they become values to others to be diligently cultivated.
The virtues of fire are enumerated in verses 45, 46, 47 and 48. These four verses
are about अिग् as a गुर.
तेजस्व- this महात्म is resplendent, bright and brilliant. How did he get this
brilliance? By going to beauty parlour or applying some lotion? It is not an
artificial brilliance but a brilliance born out of a disciplined life of austerity, a life
of devotion. TF, तपिस्दप- brilliant because of his austerities. TF, he is तेजस्व.
दधर्ष
ु : just as fire is powerful and unstoppable, similarly, this �ानी also is powerful.
उदरभाजन:,अिग् has got only its own stomach as the holder of the food. It never
preserves the food elsewhere for consuming later. अिग् never stores food. What
ever oblations are offered, it receives within itself and doesn’t store elsewhere.
Similarly, a �ानी, not a गह
ृ स्त�ान, a सन्न्या�स�ा also, is not supposed to store
food for future need. Every time he needs food, he is supposed to go and ask for
�भ�ा in some house or the other. If �भ�ा comes, he takes otherwise he considers
that day to be एकादशी day. A सन्न्या is not supposed to store food or anything
else for that matter. उदरभाजन: stomach is the only vessel where he keeps the food.
सवर भ�: अ�प - अिग् also consumes all types of oblations done at the time of
various rituals. In big rituals all types of oblations are given. A forest fire
सवर भ�: अ�प- even though he takes food from all types of houses, मलं न आद�े- he
will not get food poisoning nor will he get पापम ् like अिग् which consumes
everything andis never affected. This is because of यिु क् आत्म.यक ु ्तात् means
one who has practiced discipline of body, discipline of sense organs, discipline of
the mind, discipline of the intellect. One who has an integrated personality is called
यिु क् आत्म. It is a very nice idiom used by LK. यिु क्: means integrated, आत्म
means personality. Not at the physical level alone but at the sensory level, mind
क्व�चच्छन्नःक्व�चत्स्पष्टउपास्यःश्र
भङ
ु ्क्तेसवर्त्रदातृणांदहन्प्रागु�७.४६॥
Again, अिग् is compared to a महात्म. Here अिग् referred to is the sacred fire
kindled in a होमकुण्. When rituals are performed fire has to be kindled in a
religious manner. There are rules for kindling. One is by friction of अदर उ�र अरणी
मथनेन or the other is to use a magnifying glass and kindle the fire from
सयर
ू ्भगवान. These two types of fires are considered sacred fire, which is referred to
here. क्व�चत्छ when it is not kindled for some time by oblations, then the priest
chants the मन् so that it becomes smoldering fire with ashes covering it. क्व�चत
means at times, the fire is छन्: -hidden by the ashes. It is there but you don’t feel
its brilliance. क्व�चत्स्: - when oblations are offered or it is moved and kindled,
it blazes forth and becomes very bright also. TF, sometimes dull, sometimes bright.
Similarly, a �ानीमहात्म also is full of wisdom and knowledge. When his wisdom
and knowledge are activated by the other people who approach him and ask
relevant questions seeking knowledge from him, then the महात्म’s wisdom comes
out. You have to invoke the wisdom of the महात्म otherwise his wisdom is inside,
not visible. He is a महा�ानी because �ानं is not visible to the eyes. When the
�ानी’s �ानं is not invoked by भक्त: or �शष्य:, his �ानं is छन्: like the fire
covered by ashes. क्व�चत्स्: when you invoke him by asking questions, then his
brilliance, his knowledge of वेदान्वेद पवर
ू तकर मीमांसा व्याकरण म धमर्शास etc. are
all kindled and blaze forth. श्रेयइच्छतांउप: that sacred fire is adorable fire. By
Verse 22.41-
स्वमाययासृष्ट�मदंसदसल्ल�णं�वभ
प्र�वष्टईयतेत�त्स्वरूपोऽिग्न�७.४७॥
A वेदािन्तक lesson is presented here using the अग्न example given in कठोप�नषद. अिग्नयर्थै
Fire principle originally doesn’t have a form of its own. It is heat energy. Energy
doesn’t have form of shape. The original अग्नीत�वाना is considered to be all-
pervading. During summer, when you feel the humidity even in the night, you
experience fire principle. You don’t see the fire but you feel the fire. The original
अग्नीतत् burns even if it doesn’t have a form of its own. It happens to be अद्वैत
also as it is considered to be एकं . Fire doesn’t have any रूप but assumes a form
when it is lit up in a fuel. When you light the lamp, it is in the form of the wick.
When you burn firewood, the shape of the fire follows the shape of the firewood.
The formless fire takes the shape of the firewood or the fuel in which it manifests
शर�रं . The manifesting medium gives a shape to the fire. The original unmanifest
fire doesn’t have any shape. The non-located fire, the fire principle is all over but
appears to have a location based on the location of the medium. The formless fir
gets a form. The location-less fire gets a location. Even though fire is only one,
when there are many fire woods, fires also appear to be many. The non-plural
अद्वैत, appears द्वैत. So, three points are to be noted-
In the same way, आत्म or ब्रह्, the ultimate reality is consciousness principle
which is formless, location-less and division-less. Once all the bodies are created,
every body of a living being is like the firewood. The all-pervading, formless,
consciousness manifests शर�रं in every body making the body alive. Firewood, by
itself, is non-bright but because of the pervasion of the fire, the non-bright
firewood becomes bright. Similarly, the dead matter called body also becomes live,
bright and sentient because of the pervasion of consciousness. Although
consciousness has no shape, the shape of the body appears to be the shape of
consciousness.
The next quality is that location-less fire seems to have a location. If you light ten
lamps, fire is located in each wick so there are ten flames located where the lamp
and wicks are. The invisible अग्न becomes the visible fire by striking the match
The next quality. In the atmosphere, अग्नीतत् was one. When you strike a match
and light up ten lamps, one fire becomes ten fires. You can bring in as many lamps
and multiply- एकता बहुधा बभव ू . Similarly, one चैतन्य, has become so many
चैतन्यs. Everybody in this hall is a flame of life. The fire of consciousness is in
every body. So, to understand that आत्म is एकं but appears as अनेकं , you should
take the example of अग्न. अग्न is originally one but appears as many because of
the multiplicity of firewood. Each firewood is called a उपा�ध. उपा�ध is a technical
word, conveying the idea of manifesting medium. Fire is one but manifests in
many शर�रं so that appears as many. Fire is one, it doesn’t become many but
appears as many in the manifesting medium. What will happen to the flame if you
dip the wick into the oil? The manifesting flame becomes one with the
unmanifested. Flame cannot be destroyed because according to the law, matter
cannot be created or destroyed. Flame is matter in plasma state. TF, when you put
out the flame, the flame is not destroyed. The visible flame merges with the
invisible अग्नीतत्. The जीवात्म has merged into the परमात्म. जीवात्म is
compared to a flame. परमात्म is compared to अग्न. Suddenly, अवधत
ू gets into
deep वेदान्.
प्र�व: means entering the body as the RC-�चदाभास. ईयते- the forceless
consciousness seems to have it. Just as fire is manifest only in firewood but not
manifest outside, similarly, consciousness manifests in the body and seems to have
एदस्स. Here, एद�स means in the fire wood, अग्न seems to have that shape.
Continuing,
�वसगार्द्याःश्मशानान्ताभावादेहस्यना
कलाना�मवचन्द्रस्यकालेनाव्यक्तव७.४८॥
अग्नीगु is dealt with in verses 45, 46, 47 and 49. So, I will skip the 48th verse
which deals with next गर
ु and go to verse 49. अग्न has two versions-
अव्यक्तएकअग and व्यक्तअनेकअग - unmanifest, non-dual and manifest,
pluralistic. When you create friction with a match stick or any material, अग्नीतत्
becomes manifest. Of these two अग्न, one is अ�नत्य, the other is �नत्य. The
manifest flame is अ�नत्य and that is why you have to protect the flame. Sometimes
it flickers and finally gets put out. There is जन् and नाश for व्यक्तअग:.
अव्यक्तअग –throughout the currents सिृ ष्ट, अग्नीतत् will continue to exist
relatively. Manifest fire called flames arise from अव्यक्तअग:, continue for some
time and dissolve into अव्यक्तअग:. In the same way, every जीवात्म is
We don’t have birth, growth, decay, disease or death even though we appear to
have all of them. They all belong to the body. I am the चैतन्यतत्, who is ever
पण
ू :र . That is why we close every class with chanting पण
ू र्म:.
Verse 48-
�वसगार्द्याःश्मशानान्ताभावादेहस्यना
कलाना�मवचन्द्रस्यकालेनाव्यक्तव७.४८॥
as we saw in the BG. From the unmanifest comes the manifest and again goes back
to unmanifest. In the same way, परमात्म is the all-pervading consciousness, and
invisible परमात्माचैतन् becomes manifest whenever there is oil and wick, the
स्थूलसू�मशर�र. Oil and wick are the medium in which the परमात्म manifests as
the visible transactable जीवात्म. As जीवात्म, we move about for some time, which
is called the flame of life. When the जीवात्म dies, the life principle, the
consciousnessprinciple, the �चदाभास principle do not die. जीव doesn’t end for
good. The जीवात्म, the visible one, merges into परमात्म, the invisible, all-
pervading consciousness and re-manifests as another body mind complex in
पन
ु जर्न. Consciousness manifests in the BMSC and when the BMSC dies,
consciousness doesn’t end, it simply becomes unmanifest.
एतेभ्योभूतेभ्यसमु�ायता एव अन�ु वनश्य� नप्रेत्यस अिस् अरे�वमी�त होवाच
या�वल्क:.
In verse 48 अवधत
ू introduces the sixth गुर,चन्:. चन्द् means moon. We learn
from the moon also. The original nature of the moon is पण
ू र्चन:. Every day is
Even though we are really free from growing, greying and going, we appear to go
through all these conditions obstructed by self-ignorance. For a wise person, it is
�नत्यपौणार्. That is why we always chant पण ू र्म पणू र्�मद. I am always पण
ू र्आत्.
Verse 50-
I am skipping V49, don’t ask me why. We will go to V50 and go to 7th गुर.
गण
ु ैगुर्णानुपाद�ेयथाकालं�वमुञ्च�
नतेषय
ु ज्यतेयो
ु गीगो�भगार्इवगोप�त७.५०॥
Give, give, give. Even when you have to take, the purpose of taking must be
giving. If someone asks, ‘Why are you earning money?’ we must not say, ‘I want
to retain it and enjoy.’ Then it is called कम.र वेद says, our answer should be, ‘I earn
for giving to the society in the form of PMY.’ Earn, spend. Thisis life. When I earn
and retain, I will have material growth. When I earn and give, I will have spiritual
growth. Spiritual growth is more important than material growth. However much
we earn and keep ultimately, theyare all going to go away.We cannot carry
anything. अथर गह ृ े �नवतर्न् स्मशान �मत बान्ध: धम:र एव गच्छन् अनग ु च्छ�. अथर
गह
ृ े �नवतर्न् after death all the wealth will be kept at home. If we are wearing
बध्यतेस्वेनभेदेनव्यिक्तस्थइवत
ु
ल�यतेस्थूलम�त�भरात्माचाविस्थतोऽकर ॥७.५१॥
In the वेदान् शास्त we also talk about two versions of आत्म;आत्म meaning
consciousness principle. One is called परम ् आत्म, the other is called जीवआत्म.
This being a very subtle topic they give different examples to convey this idea. In
the context of अिग् we talked about two versions, अव्यक्तअि: and व्यक्तअि.
One is the invisible अिग्नत�व all pervading which manifests only when the
conditions are ideal. Similarly, अव्यक्तचैतन and व्यक्तचैतन which was
illustrated with the सयर
ू example. The original सयर
ू : is up above in the sky and is
onlyone. Yet, the same, single sun can be reflected in several mediums of
reflection like mirrors or pots of water. Every mirror or water body will have
प्र�त�बम्भस:. Now we have two सयर ू : �बम्भसूय: and प्र�त�बम्भस:, original sun
and reflected sun. I use the word OC and RCS. Here, OS- Original Sun and RCS-
How many minds are there? Not how many consciousnesses? Everybody, every
one of you has a mind. In every mind there is consciousness, RC. Every RC is a
जीवात्म. As many mindsare there in thecreation, so many जीवात्मs are there. They
come along with the mind. They resolve along with mind. The moment you go to
sleep, the जीव is not available. During सष
ु िु प्तजी is resolved. During मरणम ्, जीव
gets resolved. During प्रल,जीव gets resolved. There is plurality of जीवात्म when
it is present in the mind as reflection but if you remove all the RMs, what happens
to the RC? The RC will resolve into the OC just as RS merges into the OS because
the reflection came from the original. When you destroy the medium, the reflection
goes back to the original. Reflected are many, original is one. This is the message.
स्वेअविस्थ:. स्व in the first line, अविस्थत: in second line. स्वेअविस्थ: when the
चैतन्य, consciousness is abiding in its original nature as OC,भेदेनन बध्यत
ु – it is
never seen as plural. भेदेन - many and varied it is not. It becomes one PAM.
The direction of the travel depends on the कम.र When the जीवात्म is occupying the
rented body, our कमर is the rent. We have done so many good and bad कमार्� and
all of them will be very well pinned and registered in the mind as पण
ु ्य म and पापम ्,
in the form of वासना�न.वासना means habitual thinking like we think about money
all the time. पण
ु ् पाप and वासना�न are stored in the mind. When the mind leaves
the physical body,the जीवात्म called �चदाभास, along with पण
ु ् पाप कमर will travel.
पण
ु ्ये पण
ु ्यम्लो जय�त पापेनपापम ्उभाभ्या एव मनषु ् लोक. When पण
ु ् is
dominant, we travel to higher लोका. When पाप is dominant, we travel to lower
लोकाs. When theyare more or less the same, मनषु ्यलोक.
Thus, जीवात्म are many, जीवात्मs are located, जीवात्मs travel when theyare
present in the RM but the OC is अद्वैत only. तद्ग: भेदे नदृश्य अकर्वत- like the
सयर
ू :. This is a beautiful example to understand PAM and जीवात्म. Will the आत्म
travel? What should be our answer? You should ask which one you are talking
about? OC then परमात्म
cannot travel because it is all-pervading. If you are referring to the
RC, the जीवात्म, it will travel with the mind.
बध्यतेस्वेनभेदेनव्यिक्तस्थइवत
ु
ल�यतेस्थूलम�त�भरात्माचाविस्थतोऽकर्७.५१॥
Now, we will see the 8th गुर, the कपोत or pigeon. The story of कपोत is given very
elaborately and a valuable lesson is conveyed to the student through this story. The
story begins from the 52nd verse until the 74th verse.
Verse 52-
ना�तस्नेहःप्रसङ्गोवाकतर्व्यःक्वा�पक
कुवर्िन्वन्देतसन्तापंकपोतइवद�न७.५२॥
Here, the lesson is that emotional attachment to others causes serious problems,
serious संसार or deep sorrow. Attachment is a very risky emotion and a person
should be very careful regarding attachment. Every human being has this problem
of attachment but it is predominantly present in a householder’s life, in गह
ृ स्थाश.
TF, अवधत
ू wants to give a strong warning to all the गह
ृ स्थ:. गह
ृ स्थाश is a
wonderful आश् which is much glorified in the शास्. In fact, the very word आश्
is given to a householder’s life to indicate that गह
ृ स्थाश can be utilised for
spiritual growth. गह
ृ स्थाश is later also called त्रैव�ग:.�त्रव means the three
पर
ु ुषाथा: - धमअ
र थर and काम which can be fulfilled in गह
ृ स्थाश. The first goal a
person can fulfill is अथर:.अथर: means security. Having a family to fall back on is a
great financial, moral, emotional and all-round security present in गह
ृ स्थाश.
TF,अथर्पुरुषा is fulfilled. In कामपर
ु ुषाथ, worldly desires are fulfilled in
गहृ स्थाश. Acquiring lot of possessions, having worldly relationships, having
children and grand children. All the common desires of a human mind can be
fulfilled in गह
ृ स्थाश. More than अथर and काम, वेद considers गह
ृ स्थाश the ideal
infrastructure for fulfilling धमप
र र
ु ुषाथ. One can acquire lot of पण
ु ्य म by doing
noble deeds because in गह ृ स्थाश a person has a team in the form of spouse and
children. With a team a lot of noble things can be done. Financial and human
resources are there so it is easy to do PMY. Among the four stages of life, three
पिण्डत: means spiritually wise person. Spiritual wisdom alone can save us from
the problem of attachment. Attachment caused his grief and delusion. The अवधत
ू
wants to give this warning to every गह
ृ स्थ. It doesn’t mean that you ignore family
members. Continue to have them and it is an opportunity to serve and purify.
Family life is not meant for developing attachment but for serving, purifying and
growing out of attachment. For example, entering college is good news but we
should not say, “I love college so much that I will remain here permanently.” I
have to enter, learn, grow and grow out. This is called internal वैराग्य. If we do not
cultivate detachment, we will have many problems. The first is deep, incurable
sorrow. The second is, we will never come to वेदान्.बालस्तावत क्र� शक्:
तरुनस्ताव तरुण शक्: वद ृ ्धस्ताव �चन्त शक्: so we will never have time for
studying valuable, important lessons from the scriptures. We have a huge body of
knowledge consisting of BG, Upanishad and BS. At least start at some time or the
other. For thatwe should develop detachment. This lesson is now going to be
taught through a tragic story so that the lesson is well registered in the mind.
न �ह प्रपश्य ममापनद
ु ्याद्यच्छोकमुच्छोषण�मिन्द् ।
अवाप् भम
ू ावसपत्नमृद् राज्य सरु ाणाम�प चा�धपत्य म ॥ ८ ॥
अजुर् said, “Iwant to commit suicide.” Thatwas the intensity of grief for a loss
which has not yet occurred. Grief for the possible loss of Bhishma and Drona. This
intense reaction is called deep संसार.संतापं�वन्द े like the following story कपोत:
इवlike the कपोत. धीनधी which has a vulnerable mind. धीन धी means a weak mind
which doesn’t have the immunity of भिक् or �ानं. Emotional immunity is possible
only through भिक् and �ानं. Without these two everyone is vulnerable to the
emotional problem caused by attachment. धीन धी इव: संताप: भव�त.This is the
introduction to the story.
कपोत्याभायर्यासाधर्मुवासक�त�चत्स७.५३॥
कश्चनकपो: उवास- Once upon a time there was a Mr. Pigeon who lived in,
कश्चअरण्य- in a thickly wooded forest, वनस्पतौकृतनी: on a particular वनस्प�
- tree. On this particular tree it had built its nest, कृतनीड. नीड: means house or nest
like we buy 3-BHK, 2- BHK with EMI etc.. It lived there कपोत्याभायर् स: with
made for each other कपो�त. कपोत्य- Mrs. Pigeon. स: साध� – along with, उवास -
lived, क�त�चत्समा -for some years.
कपोतौस्नेहगु�णतहृदयौगृहध�मर्
दृिष्टंदृष्ट्याङ्गमङ्गेनबुद्�धंबुद्ध्७.५४॥
शय्यासनाटनस्थानवातार्क्र�डाशना�
�मथन
ु ीभय
ू �वश्रब्धौचेरतुवर्नराि७.५५॥
They were so affectionate to each other that they never wanted to remain separate.
They always did all the tasks together. �मथन ु ीभय
ू - always together, �वश्रब- with
total trust between themselves, वनरािजषचे
ु रत:ु . वनरािज:- various traps or areas of
यंयंवाञ्छ�तसाराजन्तपर्यन्त्यनुकि
तंतंसमनयत्कामंकृच्छ्रेणाप्यिजतेि७.५६॥
Both had a wonderful, ideal philosophy of life suitable for a couple. It is a nice
lesson for every couple. Each one wanted to please the other. So, the aim was not
how to get happiness from others. It was how to give happiness to the other. Don’t
say, “Swamiji, what do you know?” It is a beautiful philosophy. The aim is to give
happiness to the other but it will work only when both have the same philosophy.
The कपो�त couple followed this philosophy. अवधत ू says, तपर्यिन्तकपो. तपर्यिन
- doing तपर्ण. तपर्ण does not only mean ritual for the departed soul. तपर्ण also
means pleasing the other. तप्
ृ , तपर्य� causal form तपृ ्य�ततपर्य that is why
तपृ ्यततृप्यततृप. मध्य पर ु ु बहुवचनं तपृ ्यतयूय. The children are supposed to
tell the ancestors ‘May you be pleased and happy.’ TF, it got the name तपर्ण.
Dictionary meaning of तपर्ण is pleasing the other. This कपो�त was giving joy to
कपोतall the time and so, the कपोत was also feeling very indebted and wanted to
fulfill all the desires of कपोती. कपोत constantly asked, ‘What do you want?’
तपर्यिन्त- the ever-pleasing कपो�त,अनक
ु िम्पत- so the कपोत: also was
considerate to the कपो�तall the time. ‘She is doing so much for me. I should also
The अवधत
ू addressed यद ु महाराज as हे राजन ्. He calls the
कपोतअिजतेिन्द:.अिजतेिन्द: means he is getting addicted to, enslaved by
attachment to the कपो�त. अिजत इिन्द: means he was not the master of his mind
and sense organs. He got addicted to doing that particular action whether �ानेिन्द
कमर or कम�िन्द् कमर. We will continue in the next class.
यंयंवाञ्छ�तसाराजन्तपर्यन्त्यनुकि
तंतंसमनयत्कामंकृच्छ्रेणाप्यिजतेि७.५६॥
The अवधत
ू extracted different lessons from different गुरs. He has come to the 8
th
गर
ु in the form of कपोत:. In this story of the कपोत:, the pigeon is a गर
ु in a
negative sense because what we learn from this story of the कपोत is what not to
do. The कपोत becomes a counter example for a person. The message conveyed
through this story is that गह
ृ स्ताश should be utilized in an appropriate manner as
designed by the scriptures. Then it can be a spiritually productive stage of life and
will be highly useful for refining the mind, making the mind mature and readying
the mind for वेदान्तश् मनन�न�दध्यासन. If we don’t make use of this stage of
life appropriately then the very householders’ life can become spiritually counter
productive. We can develop increased attachment to worldly things and beings.
Every family member can become an object of emotional attachment. The greater
the attachment, the more they will occupy different areas of mind. This mental
preoccupation means that my mind will not be available for any constructive
operation. Even simple जप will become impossible. Attachment We will also not
have time because every object of attachment will demand our time and attention.
If we try to sit for ten minutes to study or revise वेदान्, the mind will challenge
you. अजुर् himself complains-
The final two or three verses convey the message and all the immediate shlokas
only continue the story.
कपोतीप्रथमंगभ�गृह्णन्तीकालआ
अण्डा�नसुषुवेनीडेस्तपत्युःसिन्नधौ७.५७॥
In course of time the female bird laid some eggs in that nest in the presence of her
mate. Both of them had the good opportunity of enjoying a few off springs.
तेषका
ु लेव्यजायन्तर�चतावयवाहरे
शिक्त�भदुर्�वर्भाव्या�भःकोमलाङ्गतनू७.५८॥
In due season, the young birds with tender limbs and feathers grew out of those
eggs. This shows the inscrutable power of the Lord fashioning their features. While
talking about this natural course of how a baby is born and how the baby grows
etc. UG wants to remind us of this fantastic, natural phenomenon in which human
intervention is not involved. Everything is a natural process. The fetus develops
naturally, the mother’s body also undergoes appropriate changes to give birth and
feed the baby. All species have the instinctive capacity to give birth to young ones
and to take care of them. That aspect is highlighted by the word हरेः दर्�वर्भ
ु ाव्या
प्रजाःपपुषतुःप्रीतौदम्पतीपुत्
ु
शणृ ्वन्तौकूिजतंतासां�नवृर्तौकलभा�षत७.५९॥
So, the happy pair, devoted to their offspring, reared the young ones, listening to
their chirping and delighted by their sweet accent. After the birth of the baby every
stage of its growth is a wonderful phenomenon. In the case of human baby, it lies
down looking up and at an appropriate time the baby knows how to turn. That
turning period is a fantastic development. Both the mother and father wait for that
event. When it happens the first time, they look at each other and appreciate not
only the baby, they appreciate themselves also as if they have done it. Nowadays,at
every stage they take a picture on their mobiles and have to show it to Swamiji and
everyone around. “See, see, see.” At an appropriate time, the baby makes varieties
of sounds, then gradually words. Even though we are not able to decipher, the
parents imagine, “See it says तत्वम�. It says अहं ब्रह्मा. अयं आत्म ब्र, all
that it says.” We also have to nod our head. Every stage of growth, every sound,
everything the baby does, is fantastic and worth appreciating. Appreciation is a
wonderful thing but unknowingly another thing also occurs which is called
attachment. Continuing,
तासांपतत्रैःसुस्पश�ःकूिजतैमुर्ग्धचेिष
प्रत्युद्गमैरद�नानां�पतरौमुदमाप७.६०॥
They were cheerful, their wings were soft to the touch, their warbling and graceful
movements and their going out gladdened their parents. Everything a baby does is
wonderful. Any baby, human or animal or bird baby is a wonderful thing to watch.
Here the कपोत couple enjoyed all these developments in their offspring.
Continuing.
स्नेहानुबद्धहृदयावन्योन्यं�वष्णु
�वमो�हतौद�न�धयौ�शशन्पुपुषतुःप्रज
ू ७.६१॥
एकदाजग्मतुस्तासामन्नाथ�तौकुटुिम्
प�रतःकाननेतिस्मन्न�थर्नौचेरतुिश्च७.६२॥29.45
दृष्ट्वातान्लुब्धकःकिश्चद्यदृच्छा
जगह
ृ े जालमातत्यचरतःस्वालयािन्त७.६३॥
लबु ्धक - a fowler, a bird catcher, वने चर: - rambling in the woods at will saw
them. He caught them by spreading a trap, a net. Continuing,
कपोतश्चकपोतीचप्रजापोषेसदोत्स
गतौपोषणमादायस्वनीडमुपजग्मतु७.६४॥
The parent birds returned to their nest with food. Sanskrit students, the grammar is
worth noting; all dual numbers उपजग्मत: उपषत:ु . भागवतं Sanskrit is little bit
tougher but it is very beautiful also, very nice construction.
स्वनीडमुपजग्मतउपजगाम उपजग्मत: उपजग्म: both of them came back to their
nest. What is the sight they beheld?
कपोतीस्वात्मजान्वी�यबालकान्जालसम्वृ
तानभ्यधावत्क्रोशन्तीक्रोशतोभृश७.६५॥
The female pigeon finds her young offspring caught in the trap and weeping and
rushed at them, crying and much aggrieved. The baby birds were also screaming
trapped in the net. क्रो: is द्�वतीय बहुवचनं adjective to स्वात्मजा.आत्मज –
babies, क्रो: - screaming children कृश ् क्रोश-to scream, क्रोश कृशन्त क्रोश:
कृशन्त क्रोशन क्रो:. The mother approached the screaming babies not knowing
that the fowler was waiting to catch the parents also. भश
ृ दः�
ु खता- intensely
aggrieved.
सासकृत्स्नेहगु�णताद�न�च�ाजमायय
स्वयंचाबध्यत�शचाबद्धान्पश्यन्त्यप७.६६॥
The अवधत
ू uses the word �वष्णुमाय which is the cause.
कपोतःस्वात्मजान्बद्धानात्मनोऽप्य�धकािन
भाया�चात्मसमांद�नो�वललापा�तदुः�खतः७.६७॥
The poor male pigeon too finding its young ones who were dearer to him than his
own self, as well as his beloved partner who was a fit match for him, wept solely.
That means the mother was also caught in the trap. The कपोत: is afflicted now and
is expressing the sorrow in the following verse. The following slokas are the
expression of grief by the कपोत:. The next three shlokas are within inverted
commas.
अहोमेपश्यतापायमल्पपुण्यस्यदुमर
अतपृ ्तस्याकृताथर्स्यगृहस्त्रैव�ग७.६८॥
अनर
ु ूपानुकूलाचयस्यमेप�तदेवत
शन्येगृहेम
ू ांसन्त्यज्यपुत्रैःस्वयार्�त७.६९॥
Now, that my wife who was a match for me, who was always agreeable and who
looked upon me, her husband, as God- प�तदेवता. The one who reveres her husband
has ascended to heaven with her virtuous children leaving me behind in this lonely
house.
सोऽहं शन्येगृहेद�नोमृतदारोमृतप्र
ू
िजजी�वषे�कमथ�वा�वधरु ोदःु खजी�वतः॥७.७०॥
For what purpose should I live in this deserted house, miserable and afflicted; a
widower with all my children gone to whom life would mean nothing but woe?
This idea is nothing but suicidal thought because of attachment. Wherever
attachment is intent and the object of attachment goes away the invariable thinking
is, ‘Why should I live?’ कपोत: also does the same thing forgetting the scriptural
तांस्तथैवावृतािन्शिग्भमृर्त्युग्रस्तािन
स्वयंचकृपणः�श�ुपश्यन्नप्यबुधोऽप७.७१॥
तंलब्ध्वालुब्धकःक्रूरःकपोतंगृहम े�
कपोतकान्कपोतींच�सद्धाथर्ःप्रययौग७.७२॥
The cruel fowler capturing the pigeons who were intent on family life with was
satisfied and went home. �सद्धअथ - his aim is fulfilled. Because he was a cruel
hunter, he was not able to imagine the condition of the कपोत and कपो�त. Anyone
who is a non-vegetarian must read this line and underline the word ‘cruel.’ To be a
non-vegetarian, one should have an extremely cruel mind. That is what
भागवतंsays. We should be sympathetic to other beings as they are also जीवs,living
beings, with their own आत्म. In Christianity animals do not have souls so it is
convenient to destroy them. In Hinduism, it is not so. Every animal has got a जीव
inside but the cruel hunter never considered this and the entire family ended in this
manner. With this the story part is over. Now अवधत ू gives important advice to all
the गह
ृ स्तs in the last two verses.
एवंकुटुम्ब्यशान्तात्माद्वन्द्वारामःप
पषु ्णन्कुटुम्बंकृपणःसानुबन्धोऽवसी७.७३॥
वेद says animals also have a spouse and raise children. That cannot be considered
the greatest accomplishment. That means I am a very good animal, that is all. We
are supposed to be human beings and our mind cannot be lost within a narrow
family. The mind has to expand- एकरु ईश्वउपासना �वश् रू ईश्वउपासन
ultimately, we have to discover the ultimate reality which requires lot of श्रवणंमन
and �न�दध्यासन. वेद strongly condemns one who ignores these despite being born
in Vedic culture. The concluding verse,
यःप्राप्यमानुषंलोकंमुिक्तद्वारमपाव
गह
ृ े षख
ु गवत्सक्तस्तमारूढच्युतं�७.७४॥
In the first chapter the background for UG was established. All the celestials come
to LK and point out that the अवतार duties are over and request LK to come back to
वैकुण्. LKA also acknowledges that and points out that it is almost over except for
his last task which is making sure that all the arrogant and adharmic Yadavas are
destroyed. He says that he has arranged for the शापं of the �हामणा: to take effect
very soon and once that is done, he will go back. The celestials go back and LKA
invites all the elderly persons and women to visit प्रभ तीथ,र a holy तीथर to perform
all rituals and propitiate their forefathers before they leave the earth. As they all are
getting ready, उद्ध, who is a relation as well as close devotee of LKA, addresses
LKA. He points out that he has been close to the lord all the time and in fact,
inseparable from the lord and can never imagine a future separated from LK. TF,
उद्ध requests the lord to take him also. Thus, ends the first chapter of the UG.
Verses 1 to 5- LKA points out that his decision has been made and he will leave
the earth and will leave उद्ध back on earth only.
Verses 6 to 12- The Lord gives instructions to उद्ध. He says, you have to
renounce everything and become a संन्यास and devote the rest of your life in the
meditation on the आत्म. LKA prescribes आत्माध्यान for उद्ध. He talks about
the glory of the आत्म. आत्म is the �श्रिष्टिस्थ कारणम ्. The world doesn’t
exist separate from आत्म. That आत्म is none other than you yourself. Your nature
is the आत्म. May you meditate upon this fact that everything is born out of me.
LKA gives entire वेदान् सार in these 7 verses. May you practice �न�दध्यासन that
the world is born out of, sustained by and resolves into me, the आत्म. The world
doesn’t exist separate from me. This is called �ानं and �व�ानं and may you dwell
upon this �ान�व�ानं for the rest of your life.
Verses 19 to 23, LKA introduces an interesting and unique subject matter which is
not there in the BGA. LKA says, for every human being, the first गर
ु or teacher, is
he himself because भगवान ् has given us the resources to educate ourselves. The
five sense organs, the intellect to receive the message and process it. One’s own
intellect and resources like प्रत अनम ु ान उपमान अथार्प� अनप ु लिब् पञ्
प्रमाणा are all resources with which I can educate myself. If I am intelligent
enough, I can later discover that my own resources are incomplete and I can
receive knowledge from outside. भगवान ् has made several गुरव: available. They
are external sources of knowledge. To use external गुर, the internal गुर should be
humble enough to acknowledge that one needs other sources. If I am arrogant and
say that I will not bow down to anyone, it is foolishness. The first गुर can direct me
to the other गुरव: outside. आत्म: गुरुत्. आत्म is the first गुर is the message from
अवधतगीता
ू is a part of भागवतं in भागवतंएकादशस्कन. There is another
अवधतगीता
ू which is a totally independent text book which is also a teaching of
अवधत ू द�ात्र. We have two अवधतगीता ू . One is part of भागवतं and the other is an
independent work which is very profound consisting of eight chapters and 268
verses. It talks about the highest conclusions of Vedanta and is more a �न�धध्यास
ग्र like अष्टावक्रग. It begins with a famous line ईश्व अनग
ु ्रहात् पंस
ु ां अद्वै
वासना- the very desire to know the Advaitic truth comes only because of पण
ु ्य म
acquired and the grace of the Lord. That is the beginning of that अवधतगीता
ू . It is a
separate work but given by same गुरुअवधूतद�ात्.
यदमु हाराज asks this संन्यास- ‘Who are you? You don’t seem to have any
possessions, relations or any entertainment. As per worldly calculations you must
be the most miserable person. Without anything secure you are आत्मन एव आत्मन
तुष्ट.What is the secret of your wisdom?’ Verses 32 to 74 are the first part of
द�ात्र’steaching to यदम ु हाराज. The second part is in the third chapter and the third
part is in the 4th chapter.
The lessons he learnt from eight गुरव: I will just enumerate. To help you remember
the eight गुरव: of the second chapter, I will rearrange the order. Theyare none other
than the पञ् भता
ू �न, five, then सयर
ू : चन्: and the last one is the कपोत:
representing the जीव:. If you look at the eight, they are enumerated as the eight
murtis of �वश्वर ईश्व as mentioned in the द��णाम�ू तर स्तोत where Lord �शव or
द��णाम�ू तर’s eight manifestations are mentioned. He is called अष्टमू�त ईश्व:.
भरू ंभास् नलो�नलोम्बर अहनार्थ �हमांसु पम
ु ान ्- these eight are mentioned in the first
line.भरू ंभास् नलो�नलोम्बरare the पञ् भता
ू �न, अहनार् isसयर
ू :, �हमांस:ु isचन्:,
पम
ु ान ् is theजीव:.From all the five elements, the sun, the moon and the जीव
represented by कपोत I learnt valuable lessons, said the अवधत
ू .
Now we will see the lessons learnt from each one of them in the order
आकाशवायअ
ू िग्नजलंपृ�थवीसूय:चन्:कपोत:. From आकाश, I learnt about the nature
of आत्म. आकाश and आत्म have several common features. Space is formless,
आत्म is formless. Space is all-pervading, आत्म is all-pervading. Space is one,
आत्म is one. Space is indivisible, आत्म is indivisible. Space supports the entire
The third गुर is अिग्:. The first lesson is सवर भ� - swallows everything. During
the होम or याग, all kindsof oblations are offered and अिग् swallows everything.
Similarly, a person shouldlearn to swallow all types of experiences in life
otherwise he will become vulnerable and emotionally disturbed most of the time
because प्रार will bring unpredictable situations. Intelligence is �त�त�ा.
This सवर भ�त्व is learning to swallow things in life. The second lesson from अिग्
is learning about the two features of आत्म. आत्मत�व has two expressions- रू
द्वयत्. Fire has an invisible form as an all-pervading heat principle and is
everywhere withouta particular form. When an ideal occasion comes, like when
you strike a match or have some oil and a wick, then the invisible अिग् comes to
manifestation. अव्यक्तर and व्यक्तर. �नरुपा�धकरू and सोपा�धकरूप. अिग् has
visible and non-visible versions. Similarly, आत्म the चैतन्य, also has two
versions. One is the all-pervading consciousness which cannot be recognised by us.
The second is when we have BMSC. The body is like a lamp, the mind is like the
oil in that individual BMSC, then the अव्यक्तचैतन becomes manifest. TF, we are
able to appreciate consciousness. One is �चत्, the other is �चदाभास. One is non-
dual, the other is dual. Consciousness manifests in every body. Invisible अिग् is
The fourth गर
ु is जल-ं water. From the water we canhighlight two lessons. Water
by itself is शद
ु ्ध. Not only does it purify, it remains pure. It is शद
ु ्ध and शोधकं -
pure and purifier.Similarly, a महात्म is himself pure; by worshipping him, we can
purify ourselves. भगवान ्is also pure and भगवान ् purifies others. TF शद
ु ्धत् and
शोधकत्व are the two lessons from जल त�वं.
Then two lessons from प�ृ थवीत�वं. The first lesson is �मा, the value of
forgiveness. When I am wronged by others, instead of immediately thinking of
revenge, I give the benefit of doubt to others. I reason that this person may be
doing this out of ignorance. See whether we can correct the other person without
using aggressive methods. Never use aggression in the beginning. Usually, the
example of LKA and �शशपा ु लis given. LKA gives concession and says, ‘I will
bear your injustices until you commit 100 mistakes.’ If you continue to tolerate,
then �मा becomes misplaced �मा. �मा must be there but we have to draw the line
also. Beyond that we can take steps including aggressive stepsjust as LKA advised
अजुर् to fight. Earth puts up with all the abuse, अक्, being done by humanity.
Earth is still surviving but beyond a level, the earth will begin to respond. The
second lesson is परोपकार. The earth has resources solely meant for giving to
others. �मा and परोपकार are the two lessons from the Earth, the fifth गर
ु .
The sixth गर
ु is सयर
ू :. अवधत
ू mentioned many lessons from सयर
ू but I will mention
only two of them. One is अप�रग्: - not hoarding or keeping things for one self.
Take from the world and share with the others. सयर
ू ्भगवान absorbs waters from the
ocean during summer and releases the water during rainy season.
तपाम्यहमह वष� �नगह ृ ्णाम्युत्सृज च. I take the waters; I give back the waters. So,
don’t be a mere consumer, be a contributor also to use DS language. This virtue is
called अप�रग्.
The next one is चन्:, the moon from whom he learnt two main lessons. The first
lesson is the moon in its original nature is always पण ू :र . It never diminishes in size.
Due to extraneous factors, the moon is obstructed to ur vision and appears to
decrease and increase even though it is ever पण ू :र . The seeming waxing and waning
is the अपण
ू र्त आभास:. अपण
ू र्त् means limited. It appears to be limited on non-
पॊणर्� days but it is पण
ू र्त् स्वर:. Similarly, every जीव also appears to be subject
to decrease and increase physically, financially, intellectually and at all levels. वेद
says it is only appearance. I am पण
ू र्म पण
ू र्�मद like the moon. पण
ू र स्वर:अपण
ू र
आभास: are the two lessons learnt from moon.
The eighth गर
ु we just finished the elaborate story. The powerful message was
अ�तस्ने:संताप हेत:ु -over-attachment will lead to deep sorrow. Avoid over-
attachment. Keep some amount of attachment but be alert and careful because life
is unpredictable, uncontrollable and unsustainable. TF, like wearing a seatbelt or
wearing a helmet, may you wear the helmet of discrimination. Let the scriptural
wisdom be remembered that because of कम,र things will come together and go
away by the very same कमर. कमर leads to संयोग and कमर leads to �वयोग:. Like
winds bring clouds and the very same winds take away the clouds -वायन
ु ा नीयते
मेघ पनु : पन
ु : तेनैव नीयते.We are all subject to कमर and this awareness becomes the
helmet if it is there so that even if we have attachment, it will be controlled
attachment. The lesson from the pigeon is the value of detachment. With this the
8th गुर is over and second chapter is also over.
The dialogue between King यद ु and अवधत ू द�ात्र is primarily to show that the
human intellect is highly resourceful and skilled and can learn from every
experience of life, pleasurable or painful. Instead of having a reacting mode to
life’s experiences, if we have a learning mode, the intellect can learn a lot. This is
the primary message. अवधत ू द�ात्र is talking about how he learnt so many
valuable lessons by looking at nature, other human beings, animals and he presents
them as his 24 गुरव:. This is अवधतगीता
ू which is spread over three chapters. We
completed the second chapter and now we have entered into the third chapter and
the ninth guru. The third chapter will cover nine गुरव: in 44 verses. In the fourth
chapter we will have the last seven गरु व: so 8+9+7=24 गरु व:. Page 45-
श्रीब्राह्म
सख
ु मैिन्द्रयकंराजन्स्वग�नर
दे�हनांयद्यथादुःखंतस्मान्नेच्छेततद्८.१॥
अजगरव�ृ �: is a more rigorous lifestyle where the सन्न्या does not even go for
�भ�ा but remains wherever he is during travel. When there is hunger someone or
theother will come and offer �भ�ा. The python never goes in search of food.Some
animalor the other will stray and enter into the open mouth of the अजगर. That is
प्रार arrangement. Whose प्रार? Both. The प्रार of the goat and the प्रार of
the python also. The अवधत
ू द�ात्र also happens to be a सन्न्या who remains in
one place and never goes in search of �भ�ा. If भगवान ् wants this body to survive a
Vedic philosophy is that the basic needs of the physical body will be provided by
भगवान ् though प्रार. भगवान ् will provide the basic, gross needs of every living
being as determined by his/its प्रार. When the प्रार is good, somehow good
�भ�ाwill come. When प्रार is so-so, food will come to maintain the body. Food
may not be पञ् भ�य परमान्न but will suffice for survival. So, you say भगवान ्
provides or प्रारब provides or you can say भगवान ् provides through प्रारब.
Here, अवधत ू द�ात्र makes one more interesting statement. Every living being has
to go through certain basic pleasures and pains through the sense organs and the
physical body called इिन्द्रयस and इिन्द्र:खं. You would have read many stories
in the newspaper about starving or ill-treated street dogs which will have a sudden
change of circumstances when someone adopts them and takes care of them. If it is
a rich person, then the dog will have a better life than us. It will have an AC room,
special, imported biscuits from Europe and you can see the dog in the back of the
car with its head and tongue out, nicely watching all of us walking. Why? प्रार.
वेद says प्रार gives the quota of pleasure and pain for every living being. That is
called gross सख ु ं and द:ु खंorकाम आनन्. काम means sense objects and sense
pleasures. we all get a certain quota of sense pleasures without working.
अवधत ू says human beings will also get that basic quota of sense pleasures and pain
and so, they should not work for sense pleasures. They will be provided without
asking because of प्रार. These sense pleasures come under gross type of आनन्.
Animalistic pleasures are meant for animals. No doubt humans are also a type of
animal but human beings have to use this life not for gross sense pleasures but to
achieve higher and refined आनन् that is not available to animals. Humans should
not focus on काम आनन् or इिन्द सख
ु आनन् too much. They should work for
two types of higher happiness- धमर आनन् and मो� आनन्. It has been introduced
in तै�त् उप�नषद आनन्दमीमांस. In the morning class we have entered श्रो�त्
TF, गह
ृ स्s are advised, ‘You can have कामआनन् but don’t waste your entire life
in search of it. Use गह
ृ स्ताश for more धमर्आनन.’ Marriage is called सह धमर
चा�रणी संयोग or for practicing धम.र काम should not be the primary purpose.
TF, अवधत
ू द�ात्र advises to not dedicate our life for sense pleasures but to spend
time on धमर and मो�. Even if you want to spend time on कामआनन्, let it be for a
limited time and spend more time on धमर and मो�.अवधत ू says, प्रार itself bring
those minimum sense pleasures that the body has to get even if we don’t seek the
sense pleasures actively. What is the proof that the सख
ु ं will definitely come to me
without my working for it? अवधत ू gives an interesting logic. What about sensory
pain? Do you work for it? You never work for painful experiences. In fact, you
work hard to not experience them and yet you go through your minimum quota of
pain. Even the richest person will have to go through that pain. So, just as pain
comes without asking for it, pleasure will also come without asking because the
ु ्य म and पापम ्. TF, he says, हे राजन ्, O King
life of every being is a mixture of पण
यद,ु ऐन्द्र�यकंस यत् -all sense pleasures which we all know, दे�हनां- for all living
beings, भव�तएव -they will definitely come even without working for it. Where
will it come? स्वग एव -in heaven and on earth also, नरके अ�प -even in the hell our
quota of pleasure will come. This person is taken from one chamber to another
where he has to go through varieties of pain. गरु परु ाणं gives graphic description
नरके एव च -in नरकं also one will get one’s basic quota. What is the proof?
यथाद:ु खं -just as pain comes without invitation, pleasure also will come. The
message is, न इच्छे तद्बु: -intelligent human beings should not seek too much of
sense pleasures. As we grow older, we have to withdraw from them more and more
and spend more time in धमर and मो�. तस्मात- TF, उदाह -an intelligent human
being following Vedic culture. Now, what is happening in our modern,
materialistic society is, they are inventing more sophisticated and modern
machines and gadgets for sensory pleasures. Finer and finer sensory pleasures for
which more and more gadgets are invented. Thus, I earn and spend; five days earn,
two days enjoy. Earn and enjoy like an animal and die. Precious human life is
wasted in materialistic society. It is understandable because they don’t know
anything superior. वेद talks about धमर and मो�. अवधत ू द�ात्र says, ‘When this is
known, why do you waste your life?’ He doesn’t miss sense pleasures at all as he is
enjoying ब्रह्मा all the time. Continuing,
ग्रासंसुमृष्टं�वरसंमहान्तंस्तोकम
यदृच्छयैवाप�ततंग्रसेदाजगरोऽ�८.२॥
Hunger is like a disease which makes you ill at ease. Hunger is called disease
because when there is hunger you are not at ease with yourself. It comes at regular
intervals like cold, fever etc. You take medicine to cure the disease. Just because
the medicine is sweet, you do not drink it for the taste. It is meant for the removal
of the disease. Similarly, food is meant to remove the disease of hunger. Don’t
convert into a great sensory enjoyment. ग्रासम ु षृ ्ट�वरसं. ग्रा - a few handfuls, a
few morsels of food. सम
ु षृ ्ट may be very delicious or �वरसं- may be tasteless.
महान्त स्तोकमे वा.महान्त- it may comein large quantities or small quantity.
यदृच् - by chance. Here, he is talking from the standpoint of a सन्न्या. For a
गह
ृ स् some relaxation is given in the rules but he is also warned not to be a slave
to his tongue. यदृच् means प्रारब्धवश whatever comes, ग्रसे- may you be
happy with that food. The one who follows this regularly is the अजगर: and also
meansa सन्न्या who follows a python’s way of life. That means not going in
search of �भ�ा. अ�क्: means no special effort for �भ�ा. The experience of all
those सन्न्याs is that they get food. Nobody has died of starvation. In India, no
सन्न्या has ever died of starvation. Food comes from somewhere or the other.
Continuing,
शयीताहा�नभरू ��ण�नराहारोऽनप
ु क्रम
य�दनोपनयेद्ग्रासोमहा�ह�रव�दष्टभ८.३||
ओजःसहोबलयतं�
ु बभ्रद ्देहमकमर्कम्शयानोवीत�नद्रश्चनेहेतेिन८.४॥
The last श्लोof अजगर lesson is that even if this person is a young सन्न्या,
physically, mentally fit and capable of going out and getting food, he should follow
the resolve if he has taken the व्र. अवधत ू is not making it compulsory or saying
that everybody should follow this. It is not even compulsory for all सन्न्याs. If a
सन्न्या has taken this tough resolve to follow अजगरव�ृ �, then अवधत
ू says, stick
to your व्र however tempting it may be, because hunger will whip up the person
and make him go him in search of food. अवधत
ू says remain where you are.
Surrender to God. ओज:सहो बलयतं
ु - even if he has got all the faculties intact ओज:
-means इिन्द्रयश:, सह: means मनोबलं; बलं means शर�र शिक्. Body, sense
organs, mind, all these faculties are fully intact. He can go out and seek �भ�ा.
इिन्दवाना�प- even if the sense organs are functioning and he is capable of going
म�ु नःप्रसन्नगम्भीरोदु�वर्गाह्योदु
अनन्तपारोह्य�ोभ्यःिस्त�मतोदइवाण८.५॥
The 10th गर
ु is �सन्:ध - समद
ु or ocean, which is used often as an example, for संसार
is also an ocean. संसारसागर:. The ocean is also used as an example for मो� also to
explain the state of mind of a �ानी. A �ानी’s mind is compared मानस सरोवर or
कैलास मानससरोवर.
म�ु न: - a �ानी or a �ानी’s mind is,प्रस: - is calm. The biggest ocean in the world
is called Pacific Ocean indicating that it is शान्:.The Sanskrit word for Pacific
Ocean is शान् समद
ु :. Justas the ocean is calm, the mind of a �ानी is also placid
and calm. It is also गम्भी: - deep in its wisdom. You cannot see the depth of the
ocean. We can only see the top layer. The ocean is so deep that it can submerge
even Mt. Everest. Pacific Ocean has a trench called Mariana trench which is 30000
feet deep. Mt. Everest is 29,000 feet. So, if you submerge the Everest inside
Mariana trench, you will have whole 1000 feet of water above the peak of Everest.
Similarly, a �ानी's mind has enquired into the deepest part of the universe.
समदःु खसख
ु ः स्वस् समलोष्टाश्मकाञ् |
तल
ु ्य�प्रया� धीरस्तुल्य�नन्दात्मसंस् ॥ २४ ॥
म�ु नःप्रसन्नगम्भीरोदु�वर्गाह्योदु
अनन्तपारोह्य�ोभ्यःिस्त�मतोदइवाण८.५॥
अवधत
ू द�ात्र continues with his list of 24 गुरव: and the lessons that he learnt from
them. In the second chapter, eight गरु व: have been enumerated. In the third chapter
he will detail nine गरु व:. Verses 1 to 4, the 9th गर
ु was mentioned in the form of
अजगर:, the python.
In the fifth श्लोक, which we entered into the last class, the 10th गुर is introduced in
the form ocean, समद
ु or �सन्ध verses 5 and 6. The अवधत
ू says that the mind of a
�ानी is like the ocean because the �ानी has understood the highestreality of ब्रह्
and has learnt to claim himselfasब्रह्. His mind has practiced identification of
himself with ब्रह्. The nature of the mind is that whatever it thinks of, it will get
a similar nature. That is, similar to the object he thinks of which we call
sympathetic vibration in physics. If you are talking to someone who is going
through lots of pain, you listen to his stories and his pain, our mind also gets into
pain. Even after that person leaves, if it is deep pain, it continues in the mind and I
find our mind also has a painful condition. If we speak to someone who is very
happy and shares his happiness our mind also reflects the same. As the object is, so
is the mind. The mind has the capacity to entertain �वषय आकार व�ृ �, a thought
mode which is similar to the object the mind thinks of. The �ानी is one who has
spent his entire life, dedicated his life for practicing श्रव मननं �न�दध्यासन, not on
the miserable objects in creation, but on the highest truth called ब्रह् which is
सदर
् , �चत्र: and आनन् स्वर:. Hemeditates upon that ब्रह् all the time, he
claims that ब्रह् as his very real nature and his mind has become very similar to
ब्रह् itself.
The similarity of the mind of the �ानी and the infinite ब्रह् is with the ocean.
Seeing the ocean, one remembers the mind of a �ानी, which is as vast, प्रसन-
According to Veda, there are two only two immunity injections. The first one is
भिक्: -surrender to the Lord and drawing strength from ईश्व whom I install in
my mind. आत्म त्व �ग�रजाम�त सहजरा प्रा: शर�रं गह
ृ ं . भगवान ् is everywhere,
भगवान ् is in my heart and that is the source of my emotional strength. भगवान ्
always has अभय मद
ु ्and वरस मद
ु ्.अभयं means, don’t fear, I am with you. TF,
भिक् gives emotional immunity. In the beginning stage of कमर्यो, कमर्यो काले
भिक्,gives the immunity. �ान योग काले what gives immunity is �ानं. भिक् is
regarding सगुणं ब्र,�ानं is regarding �नगुर्ण ब्र. First, take to भिक्, then come
to �ान.ं Because of this �ानं, �ानी is अ�ोभ्: not emotionally shaken.
समद
ृ ्धकामोह�नोवानारायणपरोमु�नः
नोत्सप�तनशुष्येतस�रद्�भ�रवसाग८.६॥
A �ानी will have to face a life determined by प्रारब्ध even after attaining
spiritual wisdom. In many systems of philosophy and theology, मो� is only after
death, a posthumous affair whereas वेदान्त alone says �ानं gives मो� here and
now. A student of वेदान्त can see for himself whetherit is true ornot. You can
experience the benefit of वेदान्त in this life itself. The other गुरव: are always safe
because they say, “You follow me and you will get मो� after death.” You cannot
come back and question me or take me to consumer protection court. So, all those
people can escape. The Vedanta teacher cannot escape because he says, “You
study and see for yourself. The benefit can be gained here and now.”
In वेदान्त, the �ानी will continue to live after �ानं based on his प्रारब्ध earned,
not in the current जन् but in the past जन्. In his past जन्, was the current a
�ानी or an अ�ानी? If he were a �ानी in the past जन्, then he would not have
cometo current जन्. TF, every �ानी was an अ�ा�न in all the past जन्s. During
that अ�ान काले, he has done good actions and wrong actions. As they say, ‘Every
sinner has a future and every saint a past.’ TF, even a �ानी’s प्रारब्ध is amixture
of पण
ु ्य म and पापम ्. So, he will have favourable and unfavourable प्रार. We find
that different �ानीs have different types of प्रार. Some are lucky that they get
every thing they need for survival easily, wonderful food- प्रार. He has devotees
or disciples giving him all that is needed. There are some other �ानीs who don’t
get devotees or disciples or even the basic needs of life. They are barely able to
survive.
This is like the ocean. Whether the rivers join the ocean or not the ocean remains
the same. In the rainy seasons all the rivers are full and give to ocean and in
summers, the rivers run dry and give no water to the ocean.
आपयर्माणमचलप्र�त
ू समदु ्रमा प्र�वशि यद्वत । DS says that the संन्यासs
residing in Rishikesh have to take �भ�ा from many different centres which have
minimum budget. Swamiji says they get dal and roti in the morning and in the
evening the change is, they get roti and dal. Dal is just some water with some
grains of dal floating here and there. In fact, many sadhus fall sick also. Swami
Sivananda, who was a doctor from the south, saw many संन्यासs in Rishikesh
falling sick due to lack of nutritious food and so he started many centres and
hospitals to take care of them.
प्रार brings all situations. The �ानीs state of mind is described. समद
ृ ्धका -with
all the basic needs in abundance. Here, the word कामdoesn’t mean sense pleasures.
काम: means the basic needs of food, clothing and shelter, समद
ृ ्: - in abundance,
ह�नोवा -or lack of even basic needs. म�ु न: -this �ानी doesn’t meditate upon food,
sumptuous food. नारायणपरोम�ु नः -the म�ु नः dwells on the Lord. ‘O Lord, my
प्रार, I deserve only so much.’ No complaint against God. नारयणपर: -meditating
on either सगण
ु ईश्व or �नगुर्ण ब्र. The word नारायण can stand for both सगण
ु ं
and �नगुर्ण ब्र, म�ु न: meditates upon. न उत्सप�- he is not over excited because
of the richness of things, न शषु ्ये -nor does his mind dry up, that means, he is not
depressed because of such conditions, सागर: स�रद्�: इव –just as the ocean
remains full whether the rivers join or not. With this, the 10th गुर is over. Now the
11th गुर in verses 7 and 8.
The entire creation is borne out of two principles- ब्रह् and माया, �नगुर्णंब् and
सगण
ु ंमाया. This combination alone is called ईश्व. If you remember the 7 chapter,
th
ब्रह् and माया were called पराप्रकृ and अपराप्रकृ. The mixture is called ईश्व.
Both together is called the cause of the universe. According to the law of cause and
effect, the effect will have a nature very similar to the cause. As the cause is, so
will be the effect. An ornament created from gold will be golden ornament.
Similarly, children born from human parents will be human babies, though we may
call them monkey brands. If ईश्व is the cause of creation, the universe also must
be a mixture of both �नगुर्णंब्and माया. The universe is also a mixture of परा and
अपराप्रकृ. How to know which one is which? The माया part of ईश्व can be
recognised in the creation by seeing the nature of माया inhering in the creation.
माया is सगुणं:, full of attributes. मायाhas three गुणा:. शब्दस्पशर्र and गन् all
these attributes also belong to माया. माया is subject to change. Whatever is
changing in creation, is colorful in creation, is variety in creation are expressions of
�नगुर्णंब् or सगुणंमाया. I use the word beauty, variety and novelty because you
can see all the colours on the road, in the window shop, anything you see.
Evenसन्न्या�: get attracted, there are that many varieties of colours. Everything
is variety. TF, beauty and variety are the expressions of माया. Poor ब्रह् is also
pervading the universe but nobody notices just as in a movie, everybody notices
the hero, heroine, dance programs but in and through all these varieties there is
another all-pervading thing which nobody notices- the poor screen. It is ignored or
overlooked even though it is the most important one without which the movie itself
is not possible. Similarly, ब्रह् also changelessly, without attributes of form,
colour, or taste is blank. ब्रह् is अशब्दंअस्प अरूप अरसंअगन्.ध ब्रह् is always
blank. That ब्रह् also pervades the universe in the form of existence principle and
consciousness principle. सदर
् ूप �चद ्रुप्पेण�नग रूपे ब्रह् also pervades. माया
also pervades in the form of beauty, variety and novelty. Which of this pair of
Our entire life time we remain attracted to माया. बालस्तावत क्र�डाश: तरुणस्ताव
तरुण शक्: वद
ृ ्धस्ताव grandchild शक्: परमे ब्रह् को�प न शक्:. The
problem is not being attracted by माया and spending our life time with माया but
that this world of माया doesn’t have stability. It has beauty, variety, novelty but it
is continuously changing. Since it doesn’t have stability, you cannot hold on to it
for your emotional well-being, support, security etc. माया is never reliable for our
security. If I am attracted by माया and hold on to माया, I am going to suffer संसार.
Whatever I hold on to will leave me one day or the other, leaving me high and dry.
Crying and complaining to भगवान ् will not solve the problem. भगवान ् will say, ‘I
have given you enough warnings in the scriptures.’ A human being should never
be attracted or tempted by the world too much or to such an extent that his entire
life is dedicated to the finite, the अनात्म. We should know that the goal of life
should be to progress spiritually before death and to have �नत् अ�नत् वस्त
�ववेक:. We saw this in TB. All the students of BGA and UGA should go through
TB andif you have already gone through it, then you should keep on revising. TB
says human beings must develop �नत्या�नत वस्त �ववेक: Remember, the world
isattractive but perishable. Before death you should go after the �नत्यवस् and
cultivate अ�नत् वस्त वैराग्य. Don’t be attached to अ�नत्यवस्. Don’t be seduced
by अ�नत्यवस्, don’t be tempted by अ�नत्यवस्. May you gradually love
�नत्यवस्. In religious language �नत्यवस् is भगवान ्; in spiritual language
�नत्यवस् is ब्रह्. Gradually we should devote time for the pursuit of ब्रह्. If
we don’t use �ववेकशिक् carefully then we get tempted easily by the world and get
lost in the world, thus wasting this precious, human life. इह चेत्अवेद�त्
In this श्लो, various attractions of the world and its sense pleasures are
enumerated. अवधत ू says, attractions are different for different human beings.
Some are attracted by clothes, some by ornaments, it varies from individual to
individualdepending on their minds. Certain attractions are instinctive and
universal like attractions existing between the two genders of every species of
living beings. In all living beings, there is a mutual attraction between the male and
female. This gender attraction is not an acquired one, not a chosen one but is
instinctively present in every living being. भगवान ् never asks whether you want
this or not. If youare a living being it is simply there. It is instinctive. It is
universal. TF, it is extremely powerful also. So, अवधत ू warns that a human being
should know how to handle this particular attraction. This is a powerful expression
of मायाशिक्. If it is not handled properly, then it can become too powerful and
enslave a person. Once enslaved, the person may go astray and go in the अधा�म्
र
मागर also. This leads to the destruction of a human being and especially in the case
of a spiritualseeker, it means total spiritual destruction, an irreversible destruction.
TF, all scriptures give a strong warning to every human being in general and every
spiritual seeker in particular. Learn to handle it otherwise you will have to regret.
In the 7thand 8thश्लोs,अवधत ू refers to this and gives a very strong warning. One
should be intelligent enough not to avoid the attraction. It cannot be avoided
because it is instinctive and universal.We can only learn to handle it in such a way
�व�ानसार�थयर्स् मनःप्रग्रहवा ।
सोऽध्वन पारमाप्नो� तद्�वष्ण परमं पदम ् ॥ ९ ॥,
the master has an intellect of an informed driver who handles the wayward mind. If
the mind doesn’t have the control, it will allow the sense organs also to roam all
over indiscriminately reading the wrong books, watching wrong programs on TV
and the internet. If the intellect doesn’t have restraint mind, sense organs and body
will all go astray. कठोप�नषद says this जीवात्म falls into संसार.
दृष्ट्वािस्त्रयंदेवमायांतद्भावैरिजत
प्रलो�भतःपतत्यन्धेतमस्यग्नौपत८.७॥
One of the disciplines emphasized in the spiritual scriptures is the discipline of दम:
otherwise called इिन्द �नग्: or the capacity to manage our sense organs. Sense
organs and the mind are instruments given to us by the Lord. Both the mind and
sense organs are powerful instruments. Any instrument can become a blessing or a
curse depending upon how we manage it. A car is a wonderful instrument if we
know how to handle it well. If we don’t have control over the car, then that
instrument, instead of taking us to our destination, will take us either to the hospital
or इह लोक फलम ् or to higher लोका:लोक फलम ्. This is true of any instrument like a
knife which is very useful but can harm if we do not know how to handle it.
Human beings have two such powerful instruments. बाह् करणं -the external
organs and the अन्:करणं the internal organs. Both must be managed by an
informed intellect, preferably a scripturally informed intellect so that it will direct
the mind and sense organs to fulfill our ultimate पर
ु ुषाथ of मो� before we die.
TF all scriptures emphasize management of both sense organs and the mind.
Managing the sense organs is called दम:, managing the mind or thoughts is called
शम:. We saw शम and दम in TB. In puranas like भागवतं these disciplines are
highlighted. These are difficult to follow because the world is full of the products
of माया which have beauty, variety and novelty and present constant temptations to
keep our mind and sense organs engaged all the time so that we get lost in the
अनात् प्रप and miss the truth behind it, namely the आत्म, or ब्रह्.
TF, शास्तs give constant warnings. शास्त generally gives the example of different
living beings, which are slaves to one particular sense organ using which
weakness, human beings are able capture various animals. Human beings are
intelligent enough to know which animal is a slave of which particular sense organ
so they use that weakness of the animal to capture and often kill also. Thus, the
weakness becomes the cause of the very destruction of the animal. Animals are
Download from www.arshaavinash.in Page 269
slaves to one sense organ or the other whereas, the human being is a slave to all
five senses. You can imagine how human beings will be destroyed if not
physically, then spiritually, if they are unable to handle their weakness. Five
animals or living beings are given as an example in the परु ाणा�न. Shankaracharya
collects all these examples in one beautiful श्लोक in VC.
Living beings are slaves of either शब् स्पश रू रस or गन्. शब्– sound, स्पश-
touch, रू- form, रस – taste, गन् - smell. Due to the weakness of one of these five
senses pleasures, five living beings -कुरङ्गमातङ्गपतङ्गमीनभृ: are destroyed.
कुरङ् – deer which is attracted to beautiful music. मातङ् - elephant which has a
weakness for स्पश. The male elephant enjoys rubbing against the female elephant.
पतङ् - moth which is attracted by the bright form of the flame, रू. We have seen
शब्दस्पशर and the corresponding sense organs are श्रो त्वक्च:. The next animal
is मीनम ् – fish which likes to eat the worm which is fixed to the fishing rod. Its
weakness is रस – taste. It is attracted by the worm, bites and gets hooked for good
and becomes lunch or dinner for somebody else. The last one is भङ ृ ्ग- black bee
which is attracted by the beautiful fragrance of the flower and sits on it. By sunset
the flower closes and the भङ ृ ्ग is trapped and dies. So, its weakness is गन् –
smell. Shankaracharya says, नरा: -human being नरा पञ्च�:अिन्जत: - is
enslaved by all the five sense organs so what to say of his lot? He faces constant
challenge to the intellect, mind and sense organs as they pull him away from धमर
and मो� because they are अथर काम प्रध. Mind and sense organs try to draw the
intellect away. An intellect which is spiritually informed has to restrain the mind
and sense organs. Temptation pulls, intellect has to restrain. This is a constant tug
of war from birth to death. Success in spirituality depends upon who wins. All the
spiritual seekers are continuously told to manage the sense organs. In the BGA
LKA highlights it in several chapters. I will give you one or two samples-
यो�षद्�धरण्याभरणाम्बरा�दद्रव्येषुमायार�चतेष
प्रलो�भतात्माह्युपभोगबुद्ध्यापतङ्गवन्नश्य�त८.८॥
He gives a list of external objects of temptation for the eyes – यो�षद्�हरण आभरण
अम्बराद. यो�षद literally means woman but it can be man or woman as the case
may be. �हरण्म ्- gold, आभरणं -ornaments, अम्बर –वस्त. अम्बरा� द्रव्य- all of
them are मायार�हतेष.ु Everyone is useful we are not asked to hate them or reject
them. Everything has its value and importance and we are not supposed to reject
any of them. Only be warned to not be enslaved by them and do not go from धमर to
अधमर. Every one of them is मायार�चतेष-ु born of माया, capable of temptation. मढ
ू :
- one who doesn’t keep the intellect of �नत्या�नत वस्त �ववेक:धमर्अधम�ववेक. If
that intellect is suppressed for even one moment, one will become मढ
ू :, deluded by
those objects. मढ
ू : प्रलो�भत्आत. प्रलो�भत – tempted, आत्म - mind and
intellect,उपभोगबद
ु ्ध् - with an idea of enjoying those sense pleasures beyond
स्तोकंस्तोकंग्रसेद्ग्रासंदेहोवत�
गह
ृ ान�हंसन्ना�तष्ठेद्वृ��ंमाधुकर�ंमु�८.९॥
So many of the topics are directly connected to a सन्न्या but with a modified
form so that even a गह
ृ स्त canget a relevant lesson. Here, the श्लोक is directly
dealing with a सन्न्या way of life. Earlier, we talked about अजगरव�ृ �, like a
python. He doesn’t seek food from outside, he surrenders to प्रार and thinks that
if the body has to survive, my प्रार will bring me food. This total surrender to
प्रार and भगवान ् is the toughest life lead by सन्न्या.प्रारब् सम�पर्त. The
other type is मधकु रव�ृ � where he seeks �भ�ा from one house holder or the other.
Here also, a rule is observed- instead of burdening one householder, he seeks a
little �भ�ा from different houses so that there is no burden on the गहृ स्त. The
आचायर said that before you cook for food for your family, take one handful of rice
and keep it aside. You won’t feel the burden. Otherwise you will say, ‘I can’t
afford to feed others.’ Just keep a little rice aside and when enough has been
collected, give it to a गुरुकुल or आश्, so that सन्न्याs can live on that. To
reduce the burden on householders, collecting a little from different houses like a
मधक ु र:, a bee.
स्तोकंस्तो ग्रसे ग्रा. ग्रा – food, ग्रसे - one should partake a little bit from
different families only for this day and not to collect extra food for tomorrow.
अणुभ्यश्चमहद्भ्यश्चशास्त्रेभ्यः
सवर्तःसारमादद्यात्पुष्पेभ्यइवष८.१०॥
should also dedicate his life for gaining knowledge. According to Vedanta, our
whole life is in four आश्र:. In �ह्मचयार्, one has to learn about the spiritual
journey and its stages. Learning the theory in �ह्मचयार्, he has to implement the
learning in each of the stages as they occur. There are three remaining आश्र: and
corresponding योग: .कमर्यो उपासनयोग �ानयोग.
शास्त्र: from the scriptures, अणुभ्: -from smalland महत्भ: -from big
scriptures, कुशलोनरः -an intelligent spiritual seeker, सवर्: सारं आदद्यात -he
should know what should be taken what should be filtered out. Not like eating the
skin of the banana and throwing away the fruit. In the scriptures also there are
portions which are like skin called अथर्वा in मीमांसशास्त्. सारं आदद्यात पषु ्पेभ:
इव -like the bee extracting the honey. षड्प - मधक
ु र: bee extracting the honey.
Very important श्लोक. Systematic study is compulsory for spiritual seekers. One
can postpone it to next year, next decade, even next जन् but one can’t skip
systematic scriptural study. Continuing,
सायन्तनंश्वस्तनंवानसङ्गृह्णीत�भ�
पा�णपात्रोदरामत्रोम��केवनसङ८.११॥
The word मधक ु र: has two meanings revealing two types of living beings. The first
is the black bee which gathers honey flying from flower to flower. This example
has been talked about for gathering food and knowledge from different शास्तs,
different sources, different गुरs, तकर्व्याकम्ममांस: वेदान्त आचायार:. That is the
black bee. The other मधक
ु र: example used here is the stinging honeybee to show
one should never store or hoard anything. In the case of a सन्न्या, the message is
don’t store food for the future. He has to take �भ�ा and finish it but he should not
store. A गहृ स्त may store food, though within limits. शास्त does not permit storing
cooked food because we do not take food without offering to God and we cannot
offer stale food that is kept in the fridge to God.
Another example is the silkworm which spins silk around itself which becomes the
cause of its destruction. Silkworm cocoons are dumped in millions and millions
into cauldrons of boiling water and killed immediately for their silk. We enjoy the
silk without realizing that we are causing huge �हंसा indirectly for our enjoyment.
TF, silkworm and honeybee are examples given to show that gathering and storing
too much will cause our own destruction. It causes, if not physical destruction,
spiritual destruction. Our own children will start fighting for the property and
going to court against their own siblings. Money which is good becomes a source
of family disintegration also. TF, अ�त सवर् वजर्ये is the lesson. We will see the
exact meaning in the next class.
सायन्तनंश्वस्तनंवानसङ्गृह्णीत�भ�
पा�णपात्रोदरामत्रोम��केवनसङ८.११॥
While teaching उद्ध,LKA introduced an internal dialogue within UGA in the
form of a dialogue between यद ु महाराज and सन्न्या�सद�ात. Its primary purpose
is to show that a human intellect can learn from every experience, good or bad, in
life as long as the intellect is sharp, we are open minded and do not have a reacting
mind. A reacting mind cannot learn anything but a learning mind can become
mature very fast. Maturity alone will make a human mind turn spiritual. Maturity
comes from experiences. पर��य लोकान ् कमर्�चतान �हामणो �नवर्दमायात. That a
learning intellect can learn from every experience is the central message of entire
internal dialogue called अवधतगीताू .
We are looking at the 12th गुर out of 24 गुरव: from verse 9 to 12. The 12th गुर is the
मधकु ृ त्, which has two meanings. One is the positive example of the black bee
which goes from flower to flower and collects only that much honey as it requires.
This is to talk about a सन्न्या who collects �भ�ा from several houses so that he
doesn’t burden one family. The second meaning of the word मधक ु ृ त् is the
honeybee which stores honey. Storing too much of anything, amassing too much of
wealth and not sharing with others is not good for an individual. That message is
conveyed through the honey bee example. A strong warning is given to the
सन्न्या not to store anything. During सन्न्यासद�, the most important श्लो a
सन्न्या chants for himself is the famous verse of the BG 9th chapter-
अनन्यािश्चन्तय मां ये जनाः पयुर्पासत ।
तेषां �नत्या�भयुक्तान योग�ेमं वहाम्यह म ॥ २२ ॥.
A सन्न्या tells himself, ‘I don’t want to accumulate or store any food, money,
gold or land for my future. I am going to surrender to the lord because I am in
pursuit of the Lord. भगवान ् is not only the end. भगवान ् is also the path for me.
Here he gives advice to सन्न्या. Never store anything for the future
सायन्तनंश्वस्तन. Not �भ�ा for the evening or �भ�ा for the next day.
नसङ्गृह्णीत�भ��त.�भ�ा should not be kept. There should be no vessel at all. A
सन्न्या has only two vessels- one पा�णपात्र, which means his two hands which
when joined together form a vessel for temporary use. So, only take as much �भ�ा
as can be taken in the hands. It is to be kept only until consuming. All flavours,
sweet, salt and sour are collected and mixed in the पा�णपात्र and retained only
until consuming. His second vessel is उदरअमत्- stomach पात्र. पा�णपात् and
उदरपात्रare the only two vessels allowed for a सन्न्या. We are not talking about
गहृ स्. सन्न्या rule is नसङ्ग् - should not preserve म��काइव -like the
honeybee gathering the honey and retaining. Why not? Look at the destruction of
the honey bee in the next श्लो.
सायन्तनंश्वस्तनंवानसङ्गृह्णीत�भ
म��काइवसङ्गृह्णन्सहतेन�वनश्८.१२॥
When the honey bee gathers honey and accumulates it, naturally it attracts other
people who want to gather honey and sell it. They drive away the honeybee by
smoking them. Destruction is the lot of the honey bee because of its wrong habit of
accumulating honey. Similarly, a सन्न्या who accumulates �भ�ा will also be
destroyed, not physically but spiritually because the moment of idea accumulation
पदा�पयवतीं
ु �भ�ुनर्स्पृशेद्दारवीम
स्पृशन्कर�वबध्येतक�रण्याअङ्गस८.१३॥
ना�धगच्छेित्स्त्रयंप्रा�ःक�हर्�चन्मृत
बला�धकैःसहन्येतगजैरन्यैगर्जोय८.१४॥
The first strategy is to have intellectual conviction that sense control is required for
one’s spiritual growth. I should be convinced first. If the intellectual conviction is
not there, we won’t even attempt sense control. In a materialistic society, they
always question as to why sense control is necessary and that human freedom is
more important. TF, freedom and licentiousness get overlapped. A lot of thinking
is required. A lot of scriptural study is required to be intellectually convinced.
After intellectual conviction, a lot of training is required for the mind and sense
organs. Years of training is required to master the sense organs but the first step is
intellectual conviction regarding this. That is why LKA said इिन्द्रय मनो ब�ध ु
अस् अ�धष्ठा उच्यत. We have to handle three organs simultaneously. बद ु ्� must
be convinced otherwise, we will follow sense control in front of others for
appearance’s sake but won’t follow in private when there are no witnesses. TF,
following discipline in public and private is possible only when the intellect is
Download from www.arshaavinash.in Page 281
doubtlessly convinced. Develop conviction, then train the mind and sense organs
so that we do not become a slave and go astray.
LKA graphically presents the stages of the fall of a serious spiritual seeker. In
परु ाणा�न we have stories of even ऋषय: falling and slipping. When even the ऋषय:
find it very difficult, what to talk of us ordinary human beings? TF, extra alertness
is required. This is the essence of these two श्लोs.
The 7th and 8th verses talked about पतङ्ग, about being a slave to the eyes. Watch
your roving eyes and also learn to control भद् कण��भ: शण
ृ ुयाम देवा:भद्
पश्येमअ��: my sense organs so it will not pollute my mind. Swami
Chinmayananda says the five sense organs are gateways through which the world
gatecrashes into your mind. Once that happens, they begin to produce thoughts
then it can gradually pull me outwards and downwards. First, make sure that you
put a door keeping out trespassers. He gives a terrible example. ‘Don’t make your
mind into a public convenience for all types of pollutions to enter.’ That is the
message here that अवधता ू is giving in a gross language. We should take the
message from the गज and how it is caught. The male elephant is attracted to the
female elephant because it enjoys rubbing its skin against the other one. It comes
towards the female elephant and falls into the ditch and gets caught. We will take
the essence from this example. We need not go into the word by word meaning.
Continuing,
Verse 15-
नदेयंनोपभोग्यंचलुब्धैयर्द्दुःखसिञ्
भङ
ु ्क्तेतद�पतच्चान्योम धुहेवाथर्�व८.१५॥
In this verse, stinginess, लोभ is highlighted using the example of मधह ु ा- a honey
gatherer. Honeybee collects the honey but it neither enjoys nor gives it to others.
Ultimately, this honeybee collects and somebody else takes it away and gets the
benefit. Somebody puts in effort but somebody else reaps the benefit. That is the
idea here. नदेयंन उपभोग्यंचलुब् य द:ु ख सिञ्चत.लन ु ्: is a stingy person who
doesn’t want to give. He is so stingy that he can’t even enjoy. लबु ्ध य द:ु ख सिञ्चत
-which has been collected with lot of pain and effort he doesn’t give to others. Old
people who have green betel leaves will not eat them but will want to use up the
old, yellowing betel leaves. Then, the green ones also turn yellow. So, daily he eats
only yellow betel leaves. Similarly, he eats only spoiled fruits. Why can’t he throw
away and eat good ones.? य द:ु ख सिञ्चतलबु ्ध:नदेयं -he will not give it to others, न
उपभोग्य -nor willhe enjoy himself. Ultimately, it will be taken by somebody else.
भङ
ु ्क्तेतद�पत अन्: all this accumulated wealth will be enjoyed by somebody
else. तच्अन्: मधह ु ाइव अथर्�व मध.ु Like मधह
ु ा- a honey gatherer. The honey that
has been painstakingly collected by the honeybee will be enjoyed by somebody
else. अथर्�व – by the one who notices where all these collections are. Similarly,
some गह ृ स्s also gather so much. They have neither given nor do they enjoy. That
is said in the next sloka-
सदु ःु खोपािजर्तै�वर्�ैराशासानांगृहा�शष
मधह
ु ेवाग्रतोभुङ्क्तेय�तव�गृहमे�धन८.१६॥
ग्राम्यगीतंनशृणुयाद्य�तवर्नचरःक्
�श�ेतह�रणाद्बद्धान्मृगयोग�तमो�हता८.१७॥
This lesson is for controlling slavery to the sense of hearing. According to stories
in परु ाणा�न, deer are caught in the forest because of their attractions for certain type
of special sound or music. They say the hunter plays special music and deer get
attracted by that. He spreads a net and the deer get caught. Similarly, human beings
also may be attracted by शब् or music. There are two types of music. Divine
music is always wonderful where the lyrics are elevating. All our music, whether it
Here, अवधता
ू gives such rules. ग्रागीतं न शण
ृ यात्
ु योग. Don’t listen to such
romantic songs etc. This is very important for सन्न्याs य�त वनचर क्व�चत
वनचर:. The one who lives in the forest or the one who is in the outskirts of society
न क्व�चत -never do that. Learn from the deer. The deer gets trapped as he is a
ग्राम्यगीतंनशृणुयाद्य�तवर्नचरःक्
�श�ेतह�रणाद्बद्धान्मृगयोग�तमो�हत८.१७॥
अवधत ू द�ात्र has the intellectual capacity to extract valuable lessons fromhis
experiences with the world. He names his 24 gurus and explains the lessons learnt
from each of them. One of the important lessons he mentions is the discipline of
sense control, दम. If sense organs are not disciplined then they disturb the mind
and make the mind extroverted which renders it useless in the pursuit self-
knowledge. कठोप�नषद says, परािञ् खा�न व्यतृणत्स्वयम्भूस्तस्म पश्य�
नान्तरात् म । One of the major obstacles that भगवान ् himself has created is
making the sense organs extrovert so that we will be lost in the अनात्म and never
find time to turn towards the आत्म. किश्चत धीरा प्रत्यगा:मै�त् आवत
ृ च�ु:
अमतत्
ृ इच्छन. There are very few people who learn to turn their attention inwards
and discover the higher and real ‘I.’ An extroverted mind is an obstacle to
spirituality and so all scriptures insist upon managing the sense organs. In the
ल�लता सहश्रन there are two lines or two expressions अन्तमुर्खसमाराध्याब�हम
सद
ु ल
ु र्. अन्तमुर्खसमाराध- ल�लतादेवी is worshipped by those who are turned
inwards because ल�लतादेवी, in her real nature, is none other than our own Self.
अह�मत्ये �बभावयेभवानीं is the ध्या श्लो. While it is very easy for a mind which
is turned inwards, ब�हमुर् सद
ु ल
ु र्- it is extremely difficult to know and discover
Goddess for those whoare ब�हमुर् -turned extrovert. In the BGA, sense control has
been mentioned only in general terms. In the UGA, every sense organ is
individually dealt with and a specific example is given for each one of them.
Here, the 17th and 18th श्लोs talk about ह�रण:, the deer which gets trapped and
killed because of its attraction for a particular type of music. Hunters use that
music and hearing it the deer will run towards that music and get trapped in the net
spread by the hunters. The deer then gets killed and becomes food for the hunter.
Using this example अवधत ू says, human beings also should not listen to such music
नत्यवा�दत्रगीता�नजुषन्ग्र
ृ ाम्या�णयो
आसांक्र�डनकोवश्यऋष्यशृङ्गोमृगी८.१८॥
अवधत
ू द�ात्र gives the example of the ऋ�षऋष्यशृङ्गमु. In spite of being a ऋ�ष,
he was attracted and trapped by that attraction. This story of ऋष्यशृङ occurs in
the परु ाणा�न. According to the story, ऋष्यशृङ was living comfortably in the forest
with his father and wanted to dedicate his life to spirituality. He never desired to
leave the आश्र or forest and go elsewhere. Nearby was a kingdom called
अङ्गद े:. अङ्गद े was suffering from drought due to lack of rains for several
यक
ु ्ताहार�वहारस यक
ु ्तचेष्ट कमर्स ।
यक
ु ्तस्वप्नावबो योगो भव�त दःु खहा ॥ १७ ॥
Quantity control, frequency control and quality control of all these are important. If
it is not done, a person will be trapped. The example is a fish which is captured
with the help of a hook that is connected to the bait which the fish is attracted to. It
bites the bait and gets hooked and becomes food for the fisherman. The fish
experiences physical death. We may not have physical death but शास्त talks about
spiritual death. I am not going into the details. छान्दोग्यउप�न talks about how
food influences our character. The aim of a spiritual seeker is to gradually convert
ताम�सक् personality into राज�सक् and finally to साित्वक personality by appropriate
आहार�नयम:.आहार सधौ
ु स�व श�ध
ु :. छान्दोग - स�व शधौ
ु ध्रुवास्म: स्मृ�तलब् सवर
ग्रन्थी �वप्रम:आहार.आहार or food can convert one into a साित्वक्राज� or
ताम�सक् person.
इिन्द्रया�णजयन्त्याशु�नराहारामनी
वजर्�यत्वातुरसनंतिन्नरन्नस्यव८.२०॥
ताविज्जतेिन्द्रयोनस्याद्�विजतान्येिन्द्
नजयेद्रसनंयाविज्जतंसव�िजतेर८.२१॥
Sense control will become complete only when tongue control isfinally
accomplished. अवधतू says otherwise it is incomplete and insufficient. �विजत
अन्येिन्द्रयपु- suppose a person has restraint over all the other organs other than
the tongue. (�विजता�न अन्या� इिन्द्रययेनस:. Beautiful compound बहु
व्रीसमास)तावत् िजतेिन्द्रयोनत्-he has not controlled the sense organ of
tongue, then his discipline is incomplete. न जयेत् रसनं यावत्- as long as the tongue
is not mastered, he is not a true master of the sense organs. That is why
Shankaracharya said that tongue should be the first. योगस्यप्रथमंद् -start with
food discipline. I will not eat in between two main meals. That itself is a great
discipline. I will not eat between breakfast and lunch, between lunch and dinner,
between dinner and next day breakfast. Nothing except water. Very difficult but
very interesting. First, I restrain between meals. Thereafter, I control how much I
eat during the main meals. Practise one by one. In parallel, watch the speech. How
much are we talking? What are we talking? To whom are we talking? Where are
we talking? We will soon find that that most of the time we are wasting our energy
talking to people who are not interested in listening to others. Talking is sheer
waste of energy and mind and increases extroverted behaviour.
TF, the first discipline is always eating and talking. Once this tongue is controlled,
he says, all the other disciplines will automatically follow. रसे िजता स�त |Here,रस:
doesn’t mean taste, it means tongue इिन्द्. Happiness is called रस,ब्रह् is called
रस:.रसो वै स:. The word रस has several meanings according to context. िजते स�त -
when that is mastered, सव� िजतं- all the other eight organs will follow suit. With
this the 16th गर
ु is complete and all five sense organs have been covered using the
examples of कुरङ्गमातङ्गपतङ्गमीनभ.
�पङ्गलानामवेश्यासीद्�वदेहनगरेपु
तस्यामे�श��तं�किञ्चिन्नबोधनृपनन८.२२॥
गुरुअवधू द�ात्र introduces �पङ्ग, which is the name of a woman as his 17th
guru. The story of �पङ्ग is going to be elaborately told in 23 verses from verse 22
to verse 44.
�वदे हनगरेपरु ा�पङ्गलआसी त- In the नगरं- city of �वदेहor kingdom of �वदेह there was
a woman by name �पङ्ग. तस्यामे�श��त- whatever I learnt from her life, �नबोध
नप
ृ नन्द. अवधत
ू द�ात्र is addressing यदम
ु हाराजा as नप
ृ नन्द -O King, ‘May
you learn the lesson too.’ अवधत ू द�ात्र says, �पङ्गलानामवेश्याआसी. वेश्य -
prostitute. Even as we hear this very word, our body and mind will shrink feeling
uncomfortable. We may even wonder how a sacred परु ाणं like भागवतं can talk
about such people. परु ाणा�न talk about such topics also to convey certain important
messages. That message is, we should avoid certain people in society because of
their lifestyle, behaviour or certain wrongdoings. भगवान ् cannot reject anyone in
the creation because the whole creation belongs to भगवान ् and all living beingsare
भगवत: own children. TF,भगवान ् cannot and doesn’t reject anyone. In भगवान ्’s
vision, every living being is essentially the same आत्म, pure and sacred. Due to
अ�ानं, ignorance, राग and द्वे, जीवरा�सन may commit mistakes but भगवान ्
doesn’t reject anyone. भगवान ् doesn’t hate anyone, doesn’t condemn anyone. That
is why in Hinduism there is no eternal hell or heaven. Even the worst person who
will go to hell will also have an opportunity to reform, grow and attain ईश्व. In the
BGA, भगवान ् says, समोऽहं सवर्भूतेष न मे द्वेष्योऽि न �प्र. There is no hated by
me. I love everyone and I provide opportunity to everyone to reform. According to
the LOK there is infinite सं�चतं in the name of every living being. सं�चतं means our
accumulated पण
ु ्या� and पापा�न. At the appropriate time, भगवान ् will dust all the
Download from www.arshaavinash.in Page 295
files and even the worst sinner will get an opportunity out of some old
सं�चतंपणु ्यकम which is ready for ripening. To show that everyone can reform,
scriptures have several stories of such people. As the well-known English proverb
says, ‘Every saint has a past and every sinner a future.’ LKA repeatedly tells this
to अजुर् also-
अ�प चेत्सुदुराचारोभजत मामनन्यभाक ।
साधरु ेव स मन्तव्यःसम्यग्व्य �ह सः ॥ ३० ॥
‘अजुर्, nobody need feel diffident and guilty. Everybody has an opportunity to
reform.’ The moment a person decides to turn the direction of his life, he is साधु
एव. The very decision is called सद
ु े च्छ in वेदान् शस्. He is not on the धमर्माग but
the moment he understands that, he is rescued and he turns a new leaf. The
moment the decision is made, LKA says, he is महात्म. In BGA LKA says ��प्
भव�त धमार्त्-very soon he will become धमार्त्. We have heard stories of
वाल्मी�, a robber who turned into the greatest saint and has given us रामायणं.��प्
भव�त धमार्त् शश् शािन्त अ�धगिच् कौन्ते प्र प्र�तजानी न भक्: प्रणश्.
Nobody is permanently condemned by me. To convey this message परु ाणा�नare
full of such stories. In भागवतं we also have the story of अजा�मल. Once we read
such stories, we also get confidence that we can also progress in spirituality.
Whenever we hear about purification of mind etc., we are reminded of various
mistakes that we have committed and suffer from guilt. This guilt for our wrong
actions creates a complex and diffidence. We may wonder whether we are fit for a
spiritual journey. Many think that they cannot attain the highest goal because they
far away. These stories give us encouragement. Everybody commits mistakes.
Every single जीव commits mistakes because the most fundamental property of a
जीव is self-ignorance. Ignorance causes देह अ�भमान isthere which leads to
रागद्वेकाम क्र. In BGAअजुर् asks, ‘हे कृष्, why do people commit mistakes
again and again knowing that it is wrong?’ In fact, they decide to give up and again
take up on Vidyarambham Day. Then, after a few days, repeat the same thing.
Like that person said, ‘Giving up smoking is not difficult. Look at me. I have given
Because of this desire, greed and anger, every human being commits mistakes. In
fact, it is the privilege of humans to commit mistake. I call it privilege because
भगवान ् cannot do that. TF, the lesson is, we all commit mistakes. We need not feel
bad about it. We have to only feel bad if we continue to make the same mistake.
Take a decision. Surrender to God. Seek help from the Lord. DS says, intelligence
is seeking help when we are helpless and weak. Once we do that, gradually, we can
come out of our weaknesses, grow spiritually and attain मो�. It is possible. That is
shown through the examples of वाल्मी� and अजा�मल.
�पङ्ग is an example that अवधत ू द�ात्र gives us. Her lifestyle was completely
away from normal society. She realised her mistake and decided to change the
course of her life and came to spirituality. This is the message. Learn from your
past mistakes and move forward. The past can be a burden if I constantly dwell on
the mistake but it can be a blessing if I learn the lesson and forget the past.
This story is divided into two parts. Verse 23 to 33 talk about her life and
experience. Parallel to मण
ु ्ड मन् पर��यलोकान ् कमर्�चतान. Examine your life and
experiences and a day should come when we turn away from अ�नत् and turn
towards �नत् ईश्व. TF experiences are talked about from 23 to 33. What
shelearnt and how she reformed by changing her train of thoughts is from verse 34
to 44.
Since the first partis only a story, TF I am skipping the portion from 23 to 33.
साधरु ेवस मन्तव: सम्य व्यविस्थ. व्यविस्थ- taking a resolve to not repeat my
mistake.
Now, we will study verses 34 to 44 where �पङ्ग shows that she is also a spiritual
seeker. Page 56, verse 34-
�पङ्गsays, ‘Not knowing that, I ranafter worldly people in search of security and
pleasure. I violated धमर for अथर and काम. I am the first अ�ववेक�.’ �वदेहानांपरु े -in the
entire �वदे ह kingdom, अहं एका एव मढ
ू �त - I am the only one who am deluded when
all the other people seem to be following भगवान ्. Instead of keeping ईश्व as my
goal, I have kept everything else as my ultimate goal oflife. We can have several
intermediary goals like money, family, education. But we should always remember
the ultimate goal is मो� or भगवान ्. अच्युतात्अयंइच्छि अिस्. अच्यु: -
�नत्यईश्:,कामात् in the second line. So many words mingle together; you must
split properly.या अन्य इच्छिन असती अस्मात्आत्मतात्कामम्अच्यु. आत्मतात is
the description of भगवान ्. If only we seek भगवान ्, भगवान ् doesn’t give things to
me, भगवान ् is ready to give himselfto me which means भगवान ् will merge himself
with the very भक्त. I left such a wonderful, infinite, giving भगवान ् and sought all
other things in the world. अन्यंइच्छि. अन्य -अ�नत् प्रप:, इच्छिन असती.
असती - ill informed; not even the knowledge of how to earn money properly.
सहृत्प्रेष्ठतम
ु ोनाथआत्माचायंशर��
तं�वक्र�यात्मनैवाहंरमेऽनेनयथार८.३५॥
�पङ्ग says भगवान ् is the very आत्म, the inner self of all beings available for
discovery, here and now, if only we are willing to turn inwards. Now she talks
about the Vedic teaching -अयंशर��रणां. शर��रणां - forall िजवरा�शन: he is the very
inner self the आत्म. I am going to do is, by surrendering everything, my body, my
mind, my intellect I want to surrender everything unto him. In religious language it
is called शरणग�त. It means dropping our attachment to अहंकार and ममकार with
regard to BMSC. Only when I withdraw from them, I can discover the Lord inside
myself. अहम ्अनेन, तं �वक्र� -by surrendering my अहंकार, I will get भगवान ्. She
uses the language of buying and selling. I will exchange. I hand over everything
finite, finite अनात्मand I will get भगवान ् in exchange. Body and mind, in
whatever condition, just handover all the अनात्म to भगवान ् and in exchange, he
�कयित्प्रयंतेव्यभजन्कामायेकामदा
आद्यन्तवन्तोभायार्यादेवावाकाल�वद्८.३६॥
So �पङ्ग has got वैराग्य towards अ�नत् प्रप and developed राग or attachment
for �नत्यभगवान. She says it is not forced वैराग्य. ‘I know the defect and the
deficiencies of the अनात्माप्र. All the deficiencies are very clear to me.’ The
threefold दोषा of all worldly accomplishments. The three types of दोषा in all
worldly accomplishments is why they should not be taken as the ultimate goal or
you have to pay the price. द:ु ख �म�श्रतत. The world is also full of pain.
Accomplishing is pain. Preservation is more pain. Ultimately, everything will be
lost in time, whether it is objects or even the most intimate relationship. Everything
is ephemeral. When it is lost, then the pain will be directly proportional to the joy it
gave. We don’t want to remember that particular fact like the proverbial ostrich
which digs its head into the sand. We don’t want to think of future. If we are
intelligent, we will not hold on to anything perishable. I have often said whenever
somebody asks what is your future security, never name anyone because that
person himself is insecure. TF, always practice saying, ‘भगवान ् is my security.’
�पङ्ग asks what security and what joy worldly things and beings can give. They
cannot and even if they can, they will all dry up one day. �कयित्प्रयंतेव्य-
howmuch security and joy can worldly people and things give? There were floods
in Kerala and Chennai. So many people lost so many things. How can we hold on
नन
ू ंमेभगवान्प्रीतो�वष्णुःकेना�पकम
�नव�दोऽयंदरु ाशायायन्मेजातःसुखावहः८.३७॥
�पङ्ग says, ‘I have to give special thanks to भगवान ् because my प्रार must have
been very bad and that is why I took to a wrong lifestyle and suffered. In the midst
of all the प्रारs, there must have been at least one streak of पण ु ्य म, hidden
somewhere, because पण
ु ्य म is अदृष् because भगवान ् has taken that पण
ु ्य म and
turned my life around. At least now, भगवान ् has opened my eyes. She says,
भगवािन्वष्: नन
ू ंप्री: -Lord �वष्ण must have been very happy with me because of
some पण
ु ् कमर which I would have done in some जन् or the other. My mind has
transformed and this is the proof. That is why she uses the word, के ना�पकमर्ण. In
�नव�द: - वैराग्य from दरु ाशाया- all worldly desires. What kind of वैराग्य?सख
ु ावहः -
the moment I get detachment the greatest advantage is anxiety level comes down.
Greater the attachment, greater the anxiety about every member. वीत राग भय क्र:
greater the attachment, greater the fear. Fearlessness is possible only by
detachment. Care for everyone but attachment can be source of anxiety. �पङ्ग
says, ‘Now I don’t have any attachment. I am relaxed -सख
ु ावहः. More in the next
class.
नन
ू ंमेभगवान्प्रीतो�वष्णुःकेना�पकम
�नव�दोऽयंदरु ाशायायन्मेजातःसुखावहः८.३७॥
अवधत ू द�ात्र is talking of his 17 गुर, �पङ्ग and how she turned from a
th
Materialism means a lifestyle in which a person depends upon अनात्म for peace
security and happiness, PSH. The entire universe of things and beings including
money, fame, name, position, possession, relations are all अनात्म. Everything
perishable is अनात्म. Depending upon the perishable for PSH is materialism. A
devotee who worships the lord for sake of accomplishing worldly things and
beings is only using his भिक् for the same perishable things of name, fame,
money, position and possessions because he thinks these things will give him PSH.
This भिक् is आथर and अतार्�थ भिक्. Spirituality begins when we choose to depend
on the �नत् वस्त, eternal entity for our PSH, whether you call it God,
आत्म,ब्रह् or मो�. All of them are synonyms for the eternal one. When I choose
the eternal for my PSH, then I have �नत्यअ�नत्यवस �ववेक:. Thereafter, even if I
live in the world among ephemeral things, I only them for purifying my mind but I
don’t depend upon them. This includes my family. The best book to convert a
materialistic person to spirituality is BGM. Shankaracharya warns us,
यावद्�व�ोपाजर सक् स्वात्मिन प�रवारो रक्: |
पश्चात्जीव जजर् देहे वाता� कोऽ�प न पच
ृ ्छ� गेहे |
As long as you have money, position and possessions, everybody will love you.
You think they’re loving you but they are really loving your money and your
Here, �पङ्ग says, now I have understood that the world is not dependable. The
world has beauty, variety, novelty but doesn’t have stability. She says, in this जन्,
I have not done any noble कमर. I have been leading an unethical and immoral life.
If my mind is changing towards God it must certainly be due to पवर
ू जन् पण
ु ्य म.
मैवंस्युमर्न्दभाग्यायाःक्लेशा�नव�दह
येनानब
ु न्धं�नर-हृत्यपुरुषःशममृच्८.३८॥
�पङ्ग makes a beautiful observation. Even pains in life can be a blessing if they
help me turn towards भगवान ्. Some people become atheists when difficulties
arrive in life. They cannot reconcile that despite being a भक्त, they have so many
problems. They think there is no benefit of having भिक्. Others turn spiritual. Yet
another type of spiritual turn some take is with drinks and drugs to drown the
misery. The pain remaining the same, different people may respond differently, but
a lot of पण
ु ्य is required if a person has to turn to God. अजुर् was with LKA for so
many years yet he never asked for ब्रह्म�व. In the battlefield, अजुर् went
through intense pain. That pain, अजुर्न�वषा योग: in the first chapter led to संख्य
योग कमर्यो ब्रह्म�. TF, pain can become a blessing when there is पण
ु ्य.
She says मन् भाग्या: मम -even for poor, unfortunate me who has taken to
immoral and unethical way of life, this painful experience has led to वैराग्य. क्लेश -
all the sufferings in life, �नव�दहेतवः -has become the cause for developing
detachment from the world and this detachment is worth any amount of pain. That
is why कुिन् prayed, ‘O Lord, please give me more and more trouble because the
greater the trouble, greater my भिक्.’ We need not pray for troubles; they will
come any way. �पङ्ग says pains have led to वैराग्य. The benefit of वैराग्य is येन.
When वैराग्य comes, अनब
ु न्ध �नर्-हृत- a person turns away from the world
towards God and मो�. अनब
ु न्- all bonds of attachment, आशा पाशा शतैर बद्ध:-
hundreds of attachment, �नर्-हृत -cutting all of them,पर
ु ु: समं ऋच्छ� -a person
attains mental relaxation. Continuing,
Now I am going to move forward towards the Lord gradually, which he calls
शरणाग�त. I am going to surrender to God. के न उपक्रुतमाद -this great उपकारor
blessing that भगवान ् has given me, I am going to fully use that भगवत: अनग
ु ्:,
�शरसा -carrying on my head, दरु ाशाःत्यक्त- I am going to renounce all worldly
desires which are perishable, endowed with three दोषा:. I mentioned one other day
and left out the remaining two.
1. दख ु �म�श्रतत
2. अत्रुिप्तकर
3. बन्धकत्
दख
ु �म�श्रतत means theyare all mixed with pain also. अत्रुिप्तकर means any
amount will not satisy and will only create greed for more. बन्धकत् means, the
more I use them, the more I get addicted to them. They are all like dependence
causing drugs. I only become weaker and weaker emotionally, because without
those crutches I will not be able to survive. The more I depend on others, the more
crutches I am using. Ultimately, I should be able to be happy without any external
dependence. That is called strength. मो� is defined as यस्त आत्मर� रेवस्यात
आत् तपृ ्तस मानव: आत्म� एव च संतषु ्:. If you have things, wonderful. If you
don’t, that is also wonderful. That is called inner strength. Instead of seeking inner
strength, we seek more and more dependence. Here �पङ्ग says, I don’t want to
add to those crutches. दरु ाशाः -all those weakening desires, ग्राम्यसङ् -whichare
associated with worldly people. Wordy people have worldly desires which lead to
more and more dependence, त्यक्त- I want to renounce. In TBA this is called, इहा
मत्रा
ु फल भोग �वराग:. त्यक्तदरु ाशाः I want to hold on to the most powerful thing
which is eternal. तम ् अधीश्वर -the ultimate Lord of the universe, जगत्कार रू
ईश्वर अहं शरणं व्रजा -I am going to surrender. This is the beginning of
spirituality.
सन्तुष्टाश्रद्दधत्येतद्यथालाभे
�वहराम्यमुनैवाहमात्मनारमणेनव८.४०॥29.51
�पङ्ग is taking a resolve to follow a way of life which will gradually take her
towards ईश्व. अहम्न्तुष्सत् -I am totally contented with whatever I haveand no
greed for more and more. Shankaracharya says in भजगो�वन्द, यल्लभस
�नजकम�पा�ं �व�ं-whatever you can earn normally learn to earn and be contented
with what you have. Similarly, she says, ‘Instead of comparing with others (I have
only two BHK , he has three- BHK) and desiring more, I will be contented with
what I have.’ संतुष्ट and श्रद् अ�प- with full faith that this way of life will give
me PSH. Other materialistic people will always laugh at us. If you attend UGA
class, they will wonder why you are attending these classes so early in life. Only
when you are good for nothing you should come to this- this is slogan of the world.
We will also start wondering whether we are on the right path or not. TF, she says,
‘I will not stray because of others. I have faith in what I am doing.’ यथा लाभेन
संसारकूपेप�ततं�वषयैमुर्�षते�ण म्
ग्रस्तंकाला�हनात्मानंकोऽन्यस्त्रात|| 37.15
When people go through mental disturbances, depression, anxiety and stress, they
visit psychiatrists who all prescribe meditation in which they asked to visualize.
This imagination or visualization is strength coming from outside using which you
fight against your external and internal enemies. For every session, they pay
thousands of rupees. Our puranas prescribe the same visualisation. भगवान ् is there.
सन्नद: कवची खड्ग चापबाणधरो यवा
ु रामर� स्तोत आपदद
ु ्धार.In राम स्तोत the
visualisation is that राम and ल�मण are walking in front of me and behind me with
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arrows ready at the bow. When भगवान ् is around me, why should I get frightened?
Visualise this and this very visualisation gives you inner strength. How much do
you have to pay? What you get by going to doctor has already been given in the
bhakti sastras in religion. This very devotion will give me freedom from all
emotional disturbances. अहं संतुष् in the presence of भगवान ्. Continuing,
संसारकूपेप�ततं�वषयैमुर्�षते�ण म्
ग्रस्तंकाला�हनात्मानंकोऽन्यस्त्रातु८.४१॥
The only saviour I can find in my life is that Lord, the eternal one alone because
anything else in the creation is कालअ�हनाग्रस.काल अ�ह: the snake called
कालं.कालतत्व is visualised as a snake. You would have seen at home a lizard
which has caught hold of a cockroach or some other insect. It cannot swallow the
whole thing in one shot so it swallows slowly. Here �पङ्ग says, we are all some
such insect caught in the mouth of YDR, the serpent and are gradually being
swallowed until ultimately, स्वाह. We are all कालग्रस: gradually taken. We want
to depend upon another person but that person is also कालग्रस:. So, who can save
us? Only कालकाल: the swallower of time principle itself, who is भगवान ्. TF, hold
on to कालस्यका:. All these are symbolically presented in the puranic story of
माकर्ण्ड. माकर्ण्ड is attacked by YDR. माकर्ण्ड embraced the �शव�लङ्ग. When
YDR threw his noose, पाश, Lord Shiva comes out and kicks Yama. The idea is, by
surrendering to the lord, I discover I am the आत्म who is beyond time. He says,
आत्मान(second line) कालअह�न ग्रस -I am under the grip of कालतत्व, mortality
andconsequently a sense of insecurity is afflicting me. संसारकूपेप�ततं- I have fallen
into the well of संसार, �वषयी:म�ु षतई�ण.ं �वषय - various sense objects are tempting
me and I have lost my ई�णं -discrimination. ई�णंम�ु षतं - discrimination is stolen.
I am already insecure and I am holding on to other things which are insecure
themselves. Not knowing whom to hold on to, my discrimination is robbed by
worldly objects. I have mortality fallen into the well of संसार. Who can save me?
आत्मैवह्यात्मनोगोप्ता�न�वर्द्येतयदा�
अप्रम�इदंपश्येद्ग्रस्तंकाला�ह८.४२॥
�पङ्ग says when a person gets �ववेकं , understands the mortality and
impermanence of everything in creation and turns away from the entire world, he
wants to hold on to something like a drowning a person. ‘I also want to hold on to
something but am not able to hold on to anything in this world because I have
rejected all of them. At this moment the only one I can hold on to is भगवान ्.’
�पङ्ग says this is आत्म. आत्म means भगवान ्. अप्र: पर ु ु:. अप्र: -an alert
human being who learns valuable lessons from the painful experiences of life.
Every pain is because we depend upon a perishable thing. We must reach the
understanding that our pain is not because of the world but due to our emotional
dependence on perishable things. The problem is not outside but inside us. An
intelligent person understands this अप्र: - with alertness, यदा अ�खलाित्न�वर्द्,
a person turns away from the entire perishable world. Why does he turn away?
Because इदं जगत् काला�हनाग्रस- because he understands that the world is not
stable and TF, not reliable. With this perception, when a person turns away,
आत्मएवआत्म: भोक्त. The only protector is आत्म, which is भगवान ्. Initially
outside, later inside. TF, भजगो�वन्द भजगो�वन्द गो�वन्द भज मढ
ू मते. O deluded
individual. At least turn, इ�त �पङ्ग turns towards a new direction. Up to here are
�पङ्ग’s words. Now, अवधत
ू द�ात्र takes over.
श्रीब्राह्म
एवंव्यव�सतम�तदुर्राशांकान्ततषर्ज
�छ�वोपशममास्थायशय्यामुप�ववेशस८.४३॥
The lesson learnt through �पङ्गis, आशा�हपरमंदःु ख-ं all desires and expectations
from the world will lead to disappointment and sorrow. The events of the world are
not based on or governed by my desire and my expectations. Often, we consider
our expectations legitimate since we have done so much for others. I helped him
when he was in the hospital but he did not come when I needed him. We do so
much and so we think that other people will be grateful and reciprocate. If they do,
that is wonderful but it may or may not happen. In old age, we may be under the
care of our children or be stuck in senior citizens’ home. Others may enquire about
us or may not. TF, don’t expect. Depend only upon the ever-available support, that
is, भगवान ्. Drop expectations. Even if you have expectations, make them non-
binding. If it happens ok, not happens, also ok. Otherwise, there will be sorrow.
In the last class we completed the third chapter of UG. Now we enter the 4th
chapter. In the third chapter अवधत
ू द�ात्र continues the topic of the 24 गुरव:who
are not गुरव: in the conventional sense of the term. Conventionally, गुर is the one
who communicates verbally and teaches the disciples -गह
ृ ्णा�तउप�दश�इ�त गुर:.
Here, the 24 गरु व: mentioned are not regular teachers as they include animals, the
ocean, river etc. Yet they are called गरु because by observing them अवधत
ू द�ात्र
learnt lessons. They have indirectly taught valuable lessons.
In the second chapter, eight गरु व: have been talked about. In the third chapter, nine
गुरव:, that is totally 17 गुरव: have been covered. In the 4th chapter, we will have
seven more गुरव: to complete 24 गुरव:. अवधतगीताू is a part of UGA occurring in
three chapters -2, 3 and 4. In fact, we will get more Gitas later. The 8th chapter is
हं सगीता and later, �भ�ु गीता. Thus, there are several mini गीता: existing within the
major UGA.
In the 3rd chapter, nine गुरव: are mentioned of which the first four are connected
with sense control. Control over sense organs is a very important spiritual
discipline. It not only has incidental value like maintaining our health etc. it has
worldly benefits also but here it is emphasized primarily as spiritual benefit
because sense organs are gateways through which the world enters our mind. Once
the world has entered the mind, we don’t have any control. They occupy the mind
and create varieties of problems over which we have no control at all because the
nature of the mind is to rotate-
ध्यायत
�वषयान्पुंस
सङ्गस्तेषूपजाय।
It can start with a casual sighting, a momentary event. Like a time bomb it enters
our mind and starts growing and like certain viruses it enters into our system. It has
an incubation period after which it becomes a big problem. Don’t allow the world
into the mind indiscriminately. अवधत ू talks aboutone गर ु as an example of sense
The next is a group of two which are relevant only to the lifestyle of स्न्न्यs.
मधक
ु र: and अजगर:. मधक
ु र: is the honey bee which collects the pollen or honey
from the flowers. Similarly, some स्न्न्यs take to मधक
ु रव�ृ � to avoid burdening
one गह
ृ स्. They take a little bit from different houses. The next one is अजगरव�ृ �:,
a python which doesn’t go in search of food. It surrenders to its प्रार. If भगवान ्
thinks I should survive, भगवान ् will bring me food. It does not think but that is its
habit. भगवान ् does help the python. At regular intervals animals enter its mouth.
Similarly, some स्न्न्यs also surrender to भगवान ् and sit in one place and they
do get �भ�ा. In our tradition, गह
ृ स्s are told that giving �भ�ा to a स्न्न्य will
remove your पापम ्. TF, गह
ृ स्s always value giving �भ�ा to a स्न्न्य in general
and especially a स्न्न्य who doesn’t seek food. So, मधक
ु र: and अजगर: are
another two गुरव:.
Next, three more assorted गुरव:. They don’t form a group. They are �सन्:ध मधह
ु ा
and �पङ्ग. �सन्:ध - the ocean is used as an example of the mind of a �ानी which
is not disturbed by experiences, good or bad continuously entering like rivers
entering the ocean. There may be sacred rivers like Ganga, Yamuna, Cauvery or
may be rivers like our Cooum. All kinds of rivers enter but the ocean continues to
समद
ु ्रमा प्र�वशि यद्वत त्काम यं प्र�वशि सव�
Similarly, the �ानीs mind accepts all types of good and bad experiences caused by
प्रार. That doesn’t mean we should not work to improve the situation. We are not
talking about blind acceptance. We do have free will and we can try to improve our
experiences but despite our efforts, opposite experiences are bound to come
choice-lessly. सखु द:ु खे समेक्रुत लाभालाभौ जयाजयौ.मानं अपमानं will all be there.
A �ानी is one who is like the ocean. Our goal is to get that mind which maintains
equanimity in all conditions.
The last one, the ninth one is the story of �पङ्ग. Half the chapter covered that
story. The essence of �पङ्ग’s story is that everybody can transform. As LKA said
in BGA, अ�प चेत्सुदुराचा: अजुर्- even if you are the worst, corrupt person, worst
immoral person, given to the worst crimes, even if you have made mistakes, we
need not lie down permanently feeling guilty. Simply learn the lesson, understand
its value, resolve not to repeat it and turn a new leaf. Even the worst sinner अ�प
चेत्सुदुराचा:, भजते माम ् अनन्यभाक साधरु ेव – even the very resolve makes a person
a saint. He has not yet started but has only taken a resolve. LKA says in the BGA
प�रग्रहो�हदुःखाययद्यित्प्रयतम ंन
अनन्तंसुखमाप्नो�ततद्�वद्वान्यस्त्व९.१॥
PORT is required for Karma yoga so we can contribute more and more. वेद says,
have PORT but warns that the very same infrastructure which is conducive for
कमर्यो will not be conducive when you want to dedicate your life to �ानयोग.
�ानयोग requires more time for self-enquiry- श्रव, मननं, �न�दध्यासन. Suppose
we are involved in PORT. We have a lot of possessions, say, five houses, then we
have to constantly worry about giving it for rent. The mind will have to manage
and maintain possessions whether money, land or jewellery. That requires time and
energy. Every responsibility is like a ton of load on the head. “Swamiji, one child
is not yet married.” Every responsibility is a burden and occupies our mind. Then
every R, relationship, means contact. You must maintain the relationship by noting
their birthdays, wedding dates, wish them, give gifts, all social responsibilities.
Finally, transactions. Each transaction involves time and often involves emotional
disturbance. TF, PORT, which is conducive for कमर्यो, is not conducive for
�ानयोग. After we get �ानं, we can do anything says PD, because पश्यन शणृ ्वन
स्पृशन िजघ्र we are notaffected. A �ान�नष्ठ can do any number of things but
until then one needs श्रव, मननं and �न�धध्यासन. To do them, we need time. If I
UGA says PORT reduction is useful for senior spiritual students. If a person says,
“I am not at �ानयोग level, I am only exposing myself to वेदान्त. I am still in
कमर्यो,” then preserve PORT and continue service. Once you feel you have done
enough service, move from प्रवृ to �नव�ृ �. In fact, our physical body is designed
that way. The first half of our life, our body has lot of energy. भगवान ् takes away
the physical energy in the second half hoping that at least then we will slow down
and spend more time on �ानयोग.
Here, अवधत
ू द�ात्र says, ‘Reduce your possessions.’ प�रग्:�ह द:ु खाय - over
possession will create lot of stress and pain. When it is lost, then more pain-अथार्ना
आजर्न द:ु खं आिजर्ताना र�णे द:ु खं नाशे द:ु खं.Shankaracharya says, ‘Too much
wealth means as we grow old, children will quarrel about who will get what.’
प�रग्:�ह द:ु खाय यद्यित्प्र. �प्रयत - possess whatever you like but not too
much, यद्यित्प्रतस्- we have to supply the word तस्. Own whatever you
Download from www.arshaavinash.in Page 317
like but not too many. Take the example of clothes. How many should we have
after all? �प्रयत नण
ृ ां. Otherwise it will give you pain. A person who has few
possessions has a mind free from burden because his possessions don’t occupy
external space or internal space. His mind is available for spirituality.
अनन्तंसुखमाप्नो- the joy is infinite when we are free and with fewer
possessions. अवधत
ू द�ात्र can say this because he doesn’t possess even the basic,
minimum clothing. They are �दघंबर in the forest. Of course, we need not go that
extent but at least some reduction will be useful. That is why I have defined
सन्न्य as PORT reduction. I gave a talk on what is सन्न्य. I gave two
definitions. One is PORT reduction. The second is CLASP rejection. You can
take the literal meaning of CLASP as holding on to things. Drop them. I have
given different meanings of the acronym. I will tell you in a different context.
अनन्तंसुखमाप्नो -infinite joy is enjoyed, तद्�वद्वा- by that wise person, that
�ानयोगी, य तु अ�कञ्च -अ�कञ्च: the non-possessor of things. Sanskrit students
बहुव्री समास न �वद्यत �कञ्च यस् स: अ�कञ्च:. Continuing,
सा�मषंकुररं जघ्नुबर्�लनोऽन्ये�नरा�मष
तदा�मषंप�रत्यज्यससुखंसम�वन्९.२॥
अवधत
ू द�ात्र says I learnt this lesson from a particular bird, कुरर:, who is the 18
th
गुर. कुरर: means a fish hawk which catches fish and consumes. This book has
translated कुरर: as osprey. We can take it as a type of bird that catches fish. What
did it do? After consuming enough fish, it wanted to have one extra fish for the
future. So, it was carrying the extra fish in its mouth and began to fly. All the other
bigger birds began chasing it for the fish in its mouth. It flies here and there but the
other birds also chase and attack. At first, it didn’t know why they were following
it.Then the fish realised that they all love the fish in my mouth. So, it dropped the
fish and all the birds flew towards the fish and left this bird in peace. Similarly, the
more you possess, the more people will come and claim their rights. It is a problem
if you give them and more problem if you don’t give them.
TF, he says, सा�मषंकुररं -the fish hawk with the आ�मष – meat, सआ�मषम ् - with
the piece of fish in its mouth, ब�लन: जघ्न:. ब�लन: -the other stronger, more
नमेमानावमानौस्तोन�चन्तागेहपु�त्रण
आत्मक्र�डआत्मर�त�वर्चरामीहबा९.३॥
The 19th guru, a child is mentioned in slokas 3 and 4. He says how an innocent
baby is free from all the worries about future. It doesn’t have a complicated mind
to judge people. It does not worry about who are coming to caress me, for how
long, who will lift me. It doesn’t have रागद्वे but smiles at everyone without
keeping anything in the mind. No मानअपमान, no रागद्वे, no anxiety or worry. It
enjoys a free and un-complicated mind. That is a �ानी’s mind also. TF, learn to be
like the child. Don’t judge people. He is like this and that. All these things will
complicate and confuse the mind. We will see more in the next class.
नमेमानावमानौस्तोन�चन्तागेहपु�त्रण
आत्मक्र�डआत्मर�त�वर्चरामीहबा९.३॥
Continuing with the list of गुरव:अवधत ू द�ात्र talked about 18 गुरव: in the
th
previous two chapters and also in this 4 chapter. In verses 3 and 4, he talks about
the 19thगरु in the form of a baby or a child. A child’s mind is known for its
innocence, its simplicity, freedom from judging other people and not worrying
about the future. Simple, innocent, non-judging mind that is not worrying about the
future. As aperson progresses spiritually, one of the indications is that his mind is
closer to that of an innocent baby. A baby can be pleased very easily. If you just
wave your hand twice, the baby will start laughing. Pleasing a baby is very easy,
indicating the simplicity of mind. As we grow older, the mind loses its simplicity
and becomes complex. It is not at all easy for anyone to please us and so, most of
the time, our mind is displeased. The mind is always complaining. The mind is
never relaxed and peaceful. So, loss of relaxation, loss of peace is the consequence
of developing a complex mind. Spiritual growth is indicated by going back to the
innocence and simplicity of a child. A child doesn’t have any hidden motive. As
we grow older, our mind becomes more and more complex and we have more
hidden motives. Once our mind finds hidden motives in any transaction, in every
relationship, naturally we assume the other people also have hidden motives. As
our mind is, so we visualise others because we cannot see another’s mind. Once
my mind is complex with hidden motives, naturally, I will assume others also have
hidden motives. Then we try to find the motives behind others’ acts all the time. If
a person phones to ask how we are, we begin imagining all kinds of reasons for his
call. ‘Oh, he must have called for this,’ ‘Oh, or maybe that.’ In fact, we will do
more analysis of a person’s behaviour than we ever do w.r.t scriptures. In
scriptures we have a मीमांसwhich we never understand but we do more मीमांस,
analysis of every smile of a person. A person smiles today I want to see the motive.
Another day he did not smile. I have to see the motive. Thus, the mind becomes
more and more complex and the consequence is loss of peace of mind.
अवधतू द�ात्र says that I have got knowledge and spirituality. One of the most
important benefits of spiritual wisdom is enjoying it- childlike, innocent, non-
द्वावेव�चन्तयामुक्तौपरमानन्दआप्
यो�वमगु ्धोजडोबालोयोगुणेभ्यःपरंगत९.४॥
अवधत ू द�ात्र makes a beautiful statement. Among human beings only two groups
of people are always happy. The first group is children and the second group are
those who are like children. So, actual children and child-like adults. These are the
only two who are happy. All the others are always ridden with worry. They have
य: गुणेभ्: परंगतः. गुणेभ्: परंगतः - a �ानी who knows the ultimate reality,
आत्म�ान is also equally blissful. We have worldly knowledge without आत्म�ान
which leads only to negative imagining capacity. So, total ignorance is bliss and
total knowledge is bliss. Intermediary situation is dangerous.
We always give the example of the rope. When the rope is seen in bright light, you
have total knowledge that it is a rope. No problem, because rope doesn’t harm. If
there is total darkness, again, not a problem because we don’t know that a rope is
lying there. Total ignorance, so no problem. Now, if we have partial knowledge
our wonderful mind will imagine a snake, a cobra and we get frightened.
गण
ु ानेतानतीत् त्रीन्द देहसमद
ु ्भवान ।
जन्म मृत्युजरादुःखै�वर्मुक्तोऽमृतमश ॥ २० ॥
UGA is very much parallel to BGA. We get the same topics. Just note this much-
गणु ेभ्: परंगतः means a wise person who has self-knowledge. So both of them are
free from worries. Continuing,
Verse 5-
क्व�चत्कुमार�त्वात्मानंवृणानान्गृहमाग
स्वयंतानहर्यामासक्वा�पयातेषुबन्ध९.५॥
The 19th गुर, बाल: or अभर्:is over in the previous sloka. From verse 5 to verse 10
we will cover the 20thगुर, a कुमार� -a young girl. अवधत
ू द�ात्र narrates an
anecdote or an episode in the life of a particular कुमार� through which he gives us a
value or a particular spiritual साधन. I will first talk about that साधन and then we
will see the story part.
One of the spiritual साधनs talked about in the scriptures is spending some time in
seclusion at regular intervals. �व�वक् देश से�वत्व. In the 13th chapter of the BGA,
LKA talks about 20 values one of which is learning to spend some time without
the company of any person either directly or through phone. Nowadays, most
people walk with a phone and talk continuously on the phone. Even a person riding
a bike also is driving and talking. We are unable to spend some time with
ourselves. One of the spiritual साधनs is to spend some time in solitude. It can be
just going for a walk alone or going to some ashrama and staying alone there for
two or three days. For a गहृ स् it is a difficult thing because he has interactions all
the time. TF, every गह
ृ स् is advised to spend some time, एकाक� because the
In fact, loneliness is a problem which becomes deeper and deeper as we grow old. I
have earlier used the acronym MBBS which signifies looking at life as M-
Meaningless, B- Burdensome, B- Boring, S- Struggles= MBBS.
I have also talked about the FEDEREL problem. FE means fear. As we grow old
fear increases. Fear is there all the time but it increases with age. DE means
depression, feeling that life is meaningless, no interest in anything. RE means
regret. At regular intervals, we recall the past, play the past like movie and TV.
Education. I could have done something else. Should I have got married? I should
have got married differently. We go on playing the past. Free video is available in
our subconscious mind. So, we go on judging and regretting the past. Because past
is long. When we are young, we think of the future more because it is longer. As
we grow older, the future is less and the past is more. So, RE- Regret. The last one
is L- Loneliness. Interestingly, it is a single letter here unlike the other three which
are double letters. Loneliness can come because we feel the younger generation
doesn’t understand us. We begin losing our few friends who were understanding.
We feel that there is no one to understand our conditions, concerns etc. This
loneliness is a very serious expression of संसार which comes now and then and
even during young age.
Generally, what we do is, we never to try to solve the problem, we always try to
escape from that problem by going out. One man said, “Swamiji, when I come
home, if nobody is at home, I can’t even enter. I cannot stay alone in the house.
Until somebody comes, I go for movie or do something.” TF, we try to escape.
वेदान्त says escape will not work because it will make old age miserable. Better
you confront and solve that problem for good. The best method of confrontation is
to deliberately spend time alone as a spiritual साधन. When it is a problem, it is
called loneliness. When you practice it deliberately, it is called alone-ness. Practice
alone-ness to fight the problem of loneliness. TF गह ृ स्त: are advised to go for a
walk alone. As for स्न्या�:, it is a compulsory rule- एकाक�चरेत्. A सन्यास
should learn to live alone. Don’t form a team or group. Be alone. When you travel
also, learn to travel alone. एकाक�चरेत्. एकाक�त्व is prescribed as a साधन. Not only
is it useful for spirituality, it can avoid several problems of relationships because
There was a young girl who was to get married. An alliance was being planned. A
prospective groom’s family had decided to take this girl in marriage and planned to
come to the girl’s house at a particular time to fix the details. But they come to this
girl’s house at a different time when all the other members of this girl’s family
were away and the girl was alone. The girl wants to manage the situation. She
belongs to a poor family and they don’t have anything other than some paddy. She
wants to pound it and prepare something for the visitors. That is the beginning of
the story.
क्व�चत्कुमा-there was a girl आत्मानंवृणान. वण ृ ान ् - choosing as a bride, आत्मान -
herself. Here, आत्मान is not सिच्चदानन आत्म. आत्म is going to be the bride.
आत्म is neither bride nor groom. आत्म here is reflexive pronoun. Herself. They
have to come choose वण
ृ ान्गृह म्आगतान्स् तान ्अहर्यामा she opened the door
and welcomed the other members of the family. स्वयंतान्अहर्याम- welcomed and
seated them. We don’t know if the groom was there or not. क्वा�पयातेषुबन्धु -she
was forced to do that because all her family is away. Stories are unique to UGA.
BGA has no stories.
तेषामभ्यवहाराथ�शाल�न्रह�सपा�थ
अवघ्नन्त्याःप्रकोष्ठस्थाश्चक्रुःशङ्ख९.६॥
सातज्जुगुिप्सतंमत्वामहतीव्री�डत
बभञ्जैकैकशःशङ्खान्द्वौद्वौपाण्योरश९.७॥
उभयोरप्यभूद्घोषोह्यवघ्नन्त्याःस्व
तत्राप्येकं�नर�भददेकस्मान्नाभवद्९.८॥
What was her solution? Even if there are only, there will still be problems. बहुत्व
also problems, द्�वत् also problems and so she ultimately removed the second one
and kept only one. What is the conclusion from this story? Disturbing conclusion.
गहृ स्ताश is बहुत्व, वानप्रआश्is द्�वत्, सन्यासआश alone is एकत्व. TF,
उभयोरप्यभूद्घोषोह्यवघ्नन्त्याःस्व
तत्राप्येकं�नर�भददेकस्मान्नाभवद्९.८॥
अन्व�श��ममंतस्याउपदेशम�रन्
लोकाननच
ु रन्नेतान्लोकत�व�व�वत्स९.९॥
उभयो: अ�प अवघ्नन्त: कुमायार: उभयो: शङ्कय: -from both the shell bangles of
that कुमार� who was अवघ्निन -pounding the grain. Adjective to that
कुमार�ईकारान्: स्त्री�:अवघ्निनशब्: षष्ट �वभिक्तए वचनं derived from the
root अवहन ् -to pound. Her bangles अभत्घो
ू :. घोष: - even those two bangles made
a sound when they were hitting against each other. TF, she decided to remove one
each - तत्रा एकं �नर�बदत्. एकं - one of the two bangles, fromeach hand, �नर�बदत्-
means broke it but commentators say it need not be broken, it can be removed.
When there was only one, एकस्मात द्व�:न अभवत्- there was no sound anymore.
As LKS says in the 13th chapter अर�तजर्नसंस�, a spiritual seeker, should not
mingle with others and get extroverted. The association can lead to exchanges,
differences, quarrels etc. TF, one should avoid company. Not only can it cause
problems it can also make our mind extroverted which is an obstacle to self-
enquiry.
�व�वक् देश से�वत्व advises LKA in the 13th chapter. Now and then, be alone
whether at home or going for a walk. Or go to an आश् alone without seeking any
company. In the 18th chapter LK advises एकाक� यत �च�ात्म �नराशीरप�रग्:.
एकाक� - spending some time with yourself.
So, here, इदं इमं उपदे शंअहं अन्व�श� म- I learnt. Loneliness is a problem and if we
have to learn to face the problem of loneliness, we must practice aloneness
voluntarily and learn to be comfortable with oneself. Later, when प्रार brings
loneliness in life, we will not be afraid or frightened. We would have learnt to take
advantage of loneliness and convert it into the spiritual practice of aloneness.
Aloneness is voluntarily practiced; loneliness is caused by प्रार which disturbs
the mind. I learnt this lesson, अ�रन्द-यद ु महाराज. अ�रन्द:means ‘Destroyer of
enemies.’ Enemies can mean both external and internal ones. The one who can
confront internal enemies within the mind itself. TF अ�रन्द, is addressing the
वासेबहूनांकलहोभवेद्वातार्द्वयोर
एकएववसे�स्मात्कुमायार्इवकङ्९.१०॥
Here, he concludes the 20th गुर by giving advice to all spiritual seekers, especially
स्न्या�:. He says बहूनां वास: कलह: -if many people are together for a long time,
it leads to quarrel. There are two types of सन्न्य-�व�व�दषासन्न्य and
�वद्वत्सन्न. In �व�व�दषासन्न्य, one renounces everything and takes to
सन्न्यासआ but he has not studied the scriptures. So, he goes to गर
ु कुलं as a
संन्यास with the desire to learn शास्. The गुरुकुल म will have many other ब्रह्मच
and स्न्या�:. Living there he learns from गुर. There also गुर advises, you have
come here to learn. Don’t form relationships, groupism and companionship with
other ब्रह्मच. Then, you will begin to enjoy mutual company and cut classes as
students in colleges do. Our Swamiji warned us that we would find one ब्रचार�
from our native place, go visit him often and make friends. You have renounced all
outside relationships but you form new relationships inside the गुरुकुल म. The aim
of गुरुकुल म is only श्रव मननं and �न�दध्यासन. Swamiji said you have
relationship with me and me alone. Don’t strike relationship with others. Talk to
them, discuss शास् if you want to but no more personal bonds. TF, in �व�व�दषा
सन्न्य also, there is a problem of developing attachment. The greatest problem
अवधत
ू says, वासेबहूनांकलह:- when many people stay together for some time, there
will be quarrels and fights. कलह:भवेत् द्वय: अ�प वातार भवेत्.वातार - arguments.
First,conversation, then, debate, next, argument. Understand that marriage, family
etc. are meant for serving and growing, not for developing attachment. TF वातार
द्वय: अ�प.द्व:- even two can get into a quarrel. एक: एव चरेत्- may you live
alone is the advice to स्न्या�:.कुमायार:कङ्क: इव- like the shell bangle of the
कुमार�. Now, the 21st गुर.
मनएकत्रसंयुञ्ज्यािज्जतश्वासोिज
वैराग्याभ्यासयोगेन�ध्रयमाणमतिन९.११॥
The 21st गुर is introduced in three verses, 11 to 13. The गुर here is शरकृत्- the
maker of arrows. Making an arrow is a very skilled job. The shaft of the arrow
must be straight and the tip of the arrow must be very sharp. TF, the शरकृत् or
इषका
ु र has to have a lot of focus and attention. It requires concentration because if
you handle it wrongly, you may hurt your own finger also. The example of शरकृत्
or इषका
ु र: is used often in our tradition for focus and concentration as this is very
important for a spiritual seeker. A spiritual seeker has to acquire साधनचतषु ्ट
संप��. The four-fold qualifications are �ववेक: वैराग्य शमा�द शट् संप��: मम
ु �
ु ुत्व. I
will use this context to make a request to all students. The वेदान्त primer called
तत्वबो is a very important Vedantic book. All the students must study तत्वबो
and if you have already studied it, then revise it once in three months or at least
In अष्टाङ योग and in the 6th Chapter of the BGA, LKA, talks about that.
Withdraw the sense organs from the world and along with the sense organs, learn
to withdraw the mind also, especially family members, which is the toughest task.
Withdrawing the mind from external objects, things and relationships is शम: which
conserves the energy of the mind. This is like building a dam to avoid wastage of
water. Similarly, conserving mental energy by withdrawing from the external
world is शम:.
In समाधान the conserved mental energy is direct towards any object of meditation
which is called धारण ध्या and समा�ध. धारण means holding the mind steady on
an object of meditation. ध्या is remaining in that object for a length of time.
Finally, getting absorbed in that totally is समा�ध. समा�ध is the mental capacity to
get absorbed in any object that I want. During श्रव, my mind must be absorbed in
the words of the गरु , not for one or two minutes but for 60 solid minutes, which
requires tremendous focus. Otherwise, the mind will listen for five minutes and
then look around. TF, श्रव requires �च�समाधानम ्. तत्वबो defined समाधानम ् as
�च�एकाग्:. Before वेदान्ताश्र I learn to meditate upon ईश्व स्वरू. After
Vedantic study, I try to focus on आत् स्वरू. ईश्व ध्यान म is one type of focus
and आत् ध्यान म is another type. We should learn to develop this focus. We learn
from इषका
ु र: says अवधत
ू . He doesn’t focus on God but on the इष.ु For the spiritual
seeker it is सगुणंब्र initially and �नगुर्णम्ब later. This requires long practice. In
A simple, innocent thought can become deep fear or sorrow all because I am
unable to nip the thought in the bud itself. This mind can cause havoc if I don’t
know how to use the mind as my instrument. TF, meditation or जप etc. are
considered very important spiritual साधन. Take a simple नाम of भगवान ् like ॐ
नम�शवाय or ॐ नमो नारायणाय or ॐ नमो भगवते अनन्ता and spend 10-15
minutes daily to find out whether your mind is your instrument or not. Can you
bring your mind from all external fields? We need not even know the meaning. We
need not even think of God at that time. Initially, we think of the Lord. Then, we
can chant that mantra mentally and be aware of the chanting. Not mechanical
chanting but with awareness. If we can do that, it means we have enough will
power to direct the mind to one focus or the other.
Here, अवधत
ू is referring to concentration meditation. I talked about three exercises
to develop concentration. मानसपज
ू ा. मानसपारायण.ं मानसजप:.
Next comes मानसजप:. We don’t have many words to focus on. Take only one
नाम like ॐनम�शवाय or ॐ नमो नारायणाय. Chant in a whisper and initially hear
your own chanting. Once you have the pitch and the speed, stop whispering and do
the जप mentally in the same pitch and speed. This is called मानसजप.
All these are to develop focus and control over our mind. Before वेदान्त I perform
these upon सगुणईश्व in the form of any इष् देवता. It can be गणेशपज
ू ा,�वष्णुपूज
or देवीपज
ू ा. After studying वेदान्त is the next stage. Initially, we cannot go to that
extent. At the end of पज
ू ा, wetell ourselves, my relationship with ईश्व alone is
शाश्वत. This is the only reliable and stable relationship which I can depend upon to
help me all the time. No other relationship is permanent, stable and reliable. We
can beat loneliness by invoking our companionship with ईश्व:. This meditation
can help me bond with God so that even if no one else is there, we are not afraid at
all. We always have the company of ईश्व. He is all-pervading. अत्मात्
�ग�रजाम�त सहचरा प्रा शर�रं गह
ृ ं . Even if nobody else is there, Lord �शव is within
me. That is why I said the मन्अनन्ता. I chose the word अनन् - limitless power.
The most powerful ईश्व is with me so I need not be afraid of anything. Thus, this
meditation will help me in bonding with my इष् देवता. Any relationship has to be
formed and nourished. Even with your friend, if you want the relationship to be
stronger, you have to invite, you have to meet. Similarly, ईश्वसम्बन also you
have to regularly invoke to nourish. It is worth it because I am never afraid because
I am never alone. TF, मन:एकत्रसंयुज्यइष् देवता उपासन may you practice. How?
वैराग्य अभ्या योगेन. These two words are used in BGA also. Arjuna complains,
“हे कृष्, I try to sit in mediation-
चञ्चल �ह मनः कृष् प्रमा बलवद्दृढ”
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LKA says that is the nature of mind and so you have to practice
अभ्यासे तु कौन्ते वैराग्ये च गह
ृ ्यत ॥ ३५ ॥
वैराग्य is remembering that no other relationships will be always available at my
beck and call. TF, do not use other relationships for security only for service and
�च�शद ु ्द्. वैराग्ये -refusing to rely upon this unstable, worldly relationships is
called वैराग्य. Developing a new relationship with God, इष् देवता is called
अभ्या:. TF वैराग्यअभ्ययोगेन �धयमाणं. Hold on to ईश्व.
अनन्तश्चाि नागानां वरुण यादसामहम ् ।
�पतॄणामयर्म चािस् यमः संयमतामहम ् ॥ २९ ॥
LKA has given a guarantee card to everyone. Valid for how many months?
भगवान ्’s guarantee card is eternally valid. He says योग�ेमं अहं वहा�म I will rescue
you. TF,�धयमाणं- holding on to the object of meditation, अतिन्द् - tirelessly. It
is not one-day practice. It must become part of our life justas we eat food regularly
to nourish the physical body.ईश्वध्यान is compulsory every single day. The
duration can vary according to the person’s availability of time but it is compulsory
if a person is a serious spiritual seeker.
मनएकत्रसंयुञ्ज्यािज्जतश्वासोिज
वैराग्याभ्यासयोगेन�ध्रयमाणमतिन९.११॥
The next six steps are specific disciplines to be practiced while doing meditation,
either सगुण ध्यान मas part of कमर्यो or �नगुर्णध्यान as part of �ानयोग. For both
types of ध्यान म we require discipline or our meditations will fail. In fact, with
closed eyes we worry more and quickly come out. The only difference will be that
earlier I used to worry as I was moving about. Now, I worry more with
concentration and in sitting posture. In fact, moving is better because if you are
sitting, the worry becomes more concentrated because the mind is not obedient.
The six steps for meditation indicated here are िजतआसन: िजतस्वा:. आसन
means developing a capacity to be seated in a particular place without any physical
disturbance. The next one is प्राण:. After paying attention to अन्नमयको and
making sure that the body is relaxed, steady and capable of remaining in one
posture for 15 to 20 minutes is called आसनजय:. That is indicated here as
िजतआसन:.िजतस्वा: means you enter into प्राणमयक from अन्नमयको. पञ्
प्रा:-प्र अपान व्या उदान समान can all be disciplined by disciplining one प्रा.
That is the breathing system. TF, I turn my attention to breathing and make sure
that the breathing is calm and rhythmic breathing. This is called प्राआयाम:. How
do you split प्राणाय? प्र आयाम:. आयाम: means disciplining.
So, for meditation आसन is step one and प्राण is step two. We don’t directly go
to the mind. First, we discipline the body. Then we discipline the breathing and
then we go to the sense organs. Mind discipline is impossible without body
discipline, breathing discipline and sensory discipline. These three disciplines are
preparatory disciplines.
What is ध्यान म? यम �नयम आसन प्राणाय प्रत्या धारण and now the 7thstage of
meditation is called ध्यान म. ध्यान म means holding the mind in that object where I
have fixed instead of fixing the mind and bringing it out. Fixing the mind is धारण,
holding the mind सजातीय प्रत प्रव:. When I try to hold the mind, the mind will
run away.
When this is practiced for some time and when the mind succeeds in being
absorbed in the object without distraction, no matter the duration, is called समा�ध:.
It is not an unknown thing. An इषका ु र is absorbed in the arrow. The batsman is
absorbed in the ball. A chess player is absorbed in the chessboard. We are
absorbed in TV serials. Everything else is dropped. TF, समा�ध is not an unknown
phenomenon. It is a capacity of the mind to remain absorbed in the field that we
love. Only difference is, in meditation we use that absorption capacity in either
सगुणईश्व or �नगुर्णईश् or आत्म. When it is practiced whatever is the object of
meditation it stays in the mind for a length of time. Advantage is it will go deeper
into our subconscious mind and get very well registered. It is this समा�ध that is
talked about in these three श्लोक: through इषका
ु र दृष्टा.
यिस्मन्मनोलब्धपदंयदेतच्छनैःशनैमुर्ञ्च�तकमर्
स�वेनवद
ृ ्धेनरजस्तमश्च�वधूय�नवार्णमुपैत्य�नन९.१२॥
तदै वमात्मन्यवरुद्ध�च�ोनवेद�किञ्चद्ब�हरन
यथेषका
ु रोनप
ृ �तंव्रजन्त�मषौगतात्मानददशर्प९.१३॥
तदा-at that time of �न�वर्कल् समा�ध which can be सगुण or �नगुर्. समा�ध is
possible in both सगुणध्यान म and �नगुर्णध्यान. तदा एवं आत्म� अवरुद्ध�: -in
this manner, as explained in the previous two verses, the mind is अवरुद्- fixed,
absorbed in आत्म� because he is talking about आत्मध्यान. TF, he uses the word
आत्म�. अवरुद् literally means fastened, tied, fixed with nut and bolts, totally
fixed. आत्म�नअवरुद्ध:. पर ु ु: ध्या बहुव्री again अवरुद्धं�च� यस् स:.
अवरुद: �च�: पर ु ु: at that time. नवेद�किञ्चद्ब�हरन्च-is not aware of anything
either external or internal. Neither is there an external world nor an internal world.
Normally, when we close our eyes, the external world goes away, but every family
member comes. We are always absorbed in either बाह् प्रप or आन्त प्रप. In
समा�ध, since the sense organs are closed, there is no external world and since the
mind is not projecting anything, there is no internal world also. TF, the meditator
doesn’t know anything external or internal. Except one thing. The object of
meditation. In fact, you cannot say he is meditating because he has become one.
नवेद. वेद means it is a verb; there is no �वसगर:. नवेद means न जाना�त.He doesn’t
know �किञ्चत ब�हर् आन्तर वा either externally or internally. In बह
ृ दारण्य an
example is given- तद्व्य �प्रय स्त्री संप�रष्वक: न बाह्य �कञ्च वेदनान्तर.
Here नवेद gives the same idea. Upto here समा�ध has been talked about.
Once we were having a VC साधन camp in Uttarakasi for 40 days with Swami
Chinmayanandawho was a great disciplinarian. He wanted every student to get
completely absorbed in class. We had some military people around. There is a
military camp. They also came to hear Swamiji. When they came, they were
wearing shoes which made noise. Some of the brahmacaharis turned to look.
Chinmayananda shouted and said, a वेदािन्तक student, when he listens to वेदान्त,
even if the whole ceiling comes down he should not be aware of that, यथाइषका
ु र:.
That is what is said here पाश्व व्रजन्तंनृप�तं गता आत्म. आत् means mind. The
इषका
ु र: whose mind is absorbed in the इष.ु इषौ सप्तम �वभिक्. गतआत् means
with a mind absorbed in the इष.ु न ददशर. This kind of एकाग् which is called in
शमा�द षट् संप��: - शम दम उपरम �त�त�ा श्रद समाधानं, we saw in TBA.
समाधानं refers to this capacity to remain absorbed during श्रव, मननं,
�न�दध्यासन. न ददशर पाश्व. With this the 21st गुर is over. Now I will introduce the
22nd गुर.
एकचायर्�नकेतःस्यादप्रम�ोगुहा
अल�यमाणआचारै मुर्�नरेकोऽल्पभाषण९.१४॥
Verses 14 and 15 talk about the next गुर, the 22nd गुर of the total of 24. The 22nd
गुर is सपर: snake. We have to find the wonderful features of the snake. These
lessons are particularly directed towards a परमहं स सन्न्या and not relevant for
others. A सन्न्या is called परमहं स when he renounces everything, doesn’t own
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anything, moves from place to place. He should follow these virtues of a सपर:
which are enumerated. The list we will see in the next class.
तदै वमात्मन्यवरुद्ध�च�ोनवेद�किञ्चद्ब�हरन
यथेषका
ु रोनप
ृ �तंव्रजन्त�मषौगतात्मानददशर्प९.१३॥
In verses 11, 12 and 13, अवधत ू द�ात्र talked about his 21 गुर in the form of an
st
arrow maker. An arrow maker is so absorbed in his work of sharpening arrows that
no matter what happens in his surrounding, he is completely unaware, as though he
is dead to the surroundings. How much concentration he has is indicated by the
statement that a king passed by along with all his प�रवार, retinue but the इषका
ु र did
not even turn his head. When a king comes there will be lot of consternation. Then
the sounds of conch, bugle etc. Even though all these thingswere happening, he
was completely dead to that. This is a capacity which every mind has. We too
experience such an absorption in the field that we love the most. For example-
when watching a cricket match against Pakistan, it is the last ball, four runs are
required for winning and it is the last batsman also. Every cricket lover knows
what is �न�वर्कल् समा�ध, total absorption sitting at the edge of theseat. So, this
समा�ध is not an extraordinary phenomenon. It has nothing to do with mysticism. It
is a natural faculty which every mind has. We can use that faculty for religious
purpose as एकरू ईश्व उपासना and �वश्वर ईश्व उपासना to get absorbed in
एकरूप or �वश्वरू. In spiritual context, after वेदान् श्रव and मननं, we can use the
same capacity to remain absorbed in our higher nature which is other than the
BMSC, the आत् स्वरू. I know what is आत्स्वरू through श्रव and मननं. In
Vedantic meditation, I don’t work for new knowledge or a new experience.
Vedantic meditation is to bring up the teaching that I have already gained through
श्रव like the cow chewing the cud. I am �नत्: शद ु ्: असङ्:सवर्ग:, so many
features of my real higher nature. When I remain absorbed in this teaching to the
exclusion of all other worldly thoughts, they get deeply registered in the mind. It is
not superficial information received for a few minutes once a week but a deeply
registered fact for me. The more I invoke my higher self, the less my identification
with my lower self, my BMSC. Claiming the higher ‘I’ gets strengthened and
identification with lower ‘I,’ अ�भमान, gets weakened. I call it ब्र भाव प्रब
करणं जीव भाव दब
ु र्ल करणं. So, this is the benefit of absorption meditation. This we
एकचायर्�नकेतःस्यादप्रम�ोगुहा
अल�यमाणआचारै मुर्�नरेकोऽल्पभाषण९.१४॥
LKA advises- May you not become a slave to that, demanding that all the time,
holding on to that, never allowing that to be away from you. Never get addicted.
Never get enslaved by राग द्वे. Who is more powerful? The enslaved one or the
enslaving one? The enslaver is more powerful than the enslaved person. Once we
become a slave to राग द्वे, it gets sufficient power to cause emotional disturbance.
When that object is available, I am excited. When the object is not available, I am
disturbed. The addiction reaches such a stage that I cannot even imagine the
possible absence of that. Not even actual absence, even imaginary absence
disturbs. Thus, राग द्वे empowered will make my mind happy or unhappy
according to its condition. Who decides whether I should be happy or unhappy?
Not me. राग द्वे decides. TF, the warning given is not to get enslaved by that. Let
them remain as your preferences. If it is available, wonderful. If not, it is fine. This
should extend to every blessed thing in creation. I prefer having that but I am ready
to lose that. I prefer but I am ready to lose that also. If we have that kind of inner
strength, then we have disempowered रागद्वे. So, we are not disturbed or can get
over that disturbance very easily. Otherwise it will become a very big problem of
deep sorrow. The entire first chapter of BGA is Arjuna’s sorrow. Deep sorrow
caused by the possible absence of certain people.
A प�रव्राजकसन्न् will never say, he needs anything. He will only prefer some
things but will never desperately depend on anything in the world. What is the best
method to cultivate this attitude? Like transfers in government jobs to prevent
employees getting familiar with some people and breaking rules for them. So,
every three years, a government employee gets transferred. All the people in
transferable jobs are प�रव्राजकसन्न्s. They and their families can never get
attached because they move to a new place every three years.
Such �ा�नना are very rare. when they move about in the world, they move like any
other अ�ा�ननाwithout declaring or showing off their status or knowledge. आचारै : -
in their action, language, behaviour etc. अल�यमाणा: they never show off their
knowledge. They look very ordinary. When you look at a snake, you will not be
able to find out whether it is poisonous or not. Only an experienced herpetologist
will be able to identify. महात्मा: also move unidentifiably. अल�यमाणा: -
unrecognizable by others. म�ु न: - परमहंसप�रव्रा: एक: अल् भाषण:. अल् भाषण -
doesn’t flaunt his knowledge. Once we study a few texts, we feel like using all
those words in front of others. Quote left and right until the other person runs
गह
ृ ारम्भो�हदुःखाय�वफलश्चाध्रुवात
सपर्ःपरकृतंवेश्मप्र�वश्यसुखम९.१५॥
Just as a snake doesn’t build a house or a living place for itself and uses a place
built by others, a प�रव्रा स्न्न्य also never takes the trouble of building a
house, building a कुट�य or building an आश्. He does not want to build any of
them because he may get attached to a particular place.
He says गह
ृ ारम्: -a venture into building a house or purchasing one,
गह ृ ारम्भो�हदुःखा: -he considers a lot of pain is involved in getting one and more
pain in preserving that and tremendous pain in losing it. Either the house leaves or
I leave. TF, I am disturbed that I have to leave this wonderful house. अ�ह द:ु खाय- it
एकोनारायणोदेवःपवर्सृष्टंस्वमा
ू ।
संहृत्यकालकलयाकल्पान्तइदमी।।कोनारायणोदेवःपवर्सृष्टंस्वमा
ू
The 23rd गुर is discussed from verse 16 up to verse 21 in six verses. The 23rd गुर is
in the form of a spider called ऊणर्ना�:. The name of the spider comes in the 21st
verse where the अवधत
ू mentions यथ:ऊणर्ना�भ.Those who have studied मण
ु ्ड
उप�नषद may remember the well-known example यथोणर्ना�भ सज
ृ ते गह
ृ ्णत च. The
The second cause is जड त�वं. जडं means अचेतन, insentient principle. However
intelligent the maker may be, he can only create something only when he has the
raw material. The builder must be provided with cement and bricks, the carpenter
requires wood and the weaver requires thread. TF, we require a raw material,
which is जड त�वं.
So, चेतनतत्व and जड त�वं are both required. Generally, चेतनतत्व and अचेतनतत्व
both contribute to the creation of the product but theyare two separate entities.
Builder is different, cement, brick etc. are different. Weaver is different, thread is
different. Carpenter is different and wood is different. चेतनं and अचेतनम ् are
separate entities. This is our general experience.
The spider is both �न�म� and उपादानकारणम ्. In the same way, भगवान ् also is both
�न�म� and उपादानकारणम ्. भगवान ् is a mixture of चेतनअचेतनतत् द्वय. In the 7th
chapter of BGA चेतनतत्व is called पराप्रकृ and अचेतन तत्व is called
अपराप्रकृ.In the 13th chapter चेतनतत्व is called पर
ु ु: and अचेतन तत्व is called
प्रकृ. Different names are used in उप�नषद where चेतनतत्व is called ब्रह् and
अचेतनतत्व is called माया. ब्रह् and माया together were there before the big bang.
So, what is singularity? ब्रह्मम mixture is called ईश्व and that is why ईश्व is
represented as अधर्नार�श्:, a mixture of two principles. Of these two principles,
ब्रह् is changeless. ब्रह् is �न�वर्कारचेतनतत्. माया is स�वकारअचेतनतत्व.
Bothwere there as one entity before creation and this माया contains the raw
material for the entire inert universe. All our स्थू शर�रा�ण, physical bodies,are
there in माया. All our subtle bodies arealso there in माया. All the three गुणा: - सत्
रजस ् and तमस ्, are also there in माया. सत् corresponding to knowing faculty,
रजस ् corresponding to doing faculty and तमस ् corresponding to resting faculty.
Knowing faculty in �ानेिन्द्रय, doing faculties in कम�िन्द्रय are called सत्
and रजस ्. सत्वरजस and तमस ् belong to माया not ब्रह्. What about पञ्चभूता�?
Scientists also talk about this evolution from singularity. At the time of big bang
what happens? Cosmology is wonderful science. Very interesting. What happens
in 1/1000th of a second? In 1/100th of a second? They talk about inflation theory
and how it suddenly expanded. There is a difference between the evolution the
scientists talk about and evolution that we talk about. Both of us talk about the
arrival and expansion of the world but for scientists it is a random phenomenon.
‘Why are the stars are formed?’ ‘Just like that. Don’t ask why.’ ‘Why is life
possible in certain planets?’ ‘Just like that.’ ‘Why are human beings are born?’
‘Just like that.’ Everything is one answer. ‘Don’t ask me. It is all random. The
whole evolution is a random phenomenon.’
एकोनारायणोदेवःपवर्सृष्टंस्वमाय
ू
संहृत्यकालकलयाकल्पान्तइदमीश
is ऊणर्ना�: or the spider. The name ऊणर्ना�: comes only in the 21st verse but it is
indicated here. I described ऊणर्ना�: in the last class. It is a unique being which
creates its web without looking for any external raw material. It finds the raw
material for the creation of the web within itself. ऊणर्ना�: the spider, serves as the
intelligent cause, the चेतनतत्व. The raw material, चेतनतत्व is there within the
body itself. चेतनतत्व means conscious principle. अचेतनतत्व means inert principle.
Both are there within the same spider which is the projector of the web. The
मण
ु ्डकोप�नष, which अवधत ू द�ात्र borrows from says, भगवान ् is also like the
spider. Remember, भगवान ् is not the spider; भगवान ् is like the spider which means
he is a mixture of both चेतनतत्व and अचेतनतत्व. भगवान ् is neither pure चेतनं
consciousness alone nor mere matter alone. Consciousness + matter both put
together is called नारायण:. The consciousness principle is called ब्रह्. The inert
principle is called माया. The mixture is called ईश्व:. Within this माया alone, the
entire universe is in potential form because, the universe is also material principle,
माया also is material principle. The material माया part of भगवान ् alone evolves into
the material universe consisting of the 14 लोका:. Not only is the universe the
evolution of माया, all our physical bodies and all the minds also are an evolution of
माया only. According to वेदान्त, mind is also matter principle. Thus, the world, the
body, the mind, are all evolution of माया alone. Since माया has three
गुणा:सत्वरजस and तमस ्, the universe also has सत्वरजस and तमस ्. Our BMSC
also has got three गुणा: which alone express in the form of our three faculties.
सत्वगुण corresponds to knowing faculty, �ानेिन्द्रयप्. रजोगण
ु ा corresponds to
doing faculty, कम�िन्द्रयप्. तमोगण
ु represents the resting faculty when both
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�ानेिन्द्रय and कम�िन्द्रय are resolved and resting. Thus, our whole life is
nothing but to know, to do and to rest. At any time, you are in one of the three
modes- knowing mode, doing mode or resting mode. In the class you are supposed
to be in the knowing mode. When you busily write notes, you are in doing mode.
When you are doing neither, you are in the third mode.
At the micro level also, every one of us gets a body depending upon the LOK
alone. Out of 84 lakhs species of living beings, we have got a human body. This is
not an accident. We are not the mosquito in the hall. Every type of body and mind,
whether सत्वगुणाप्र mind or रजोगण ु ाप्रध mind are all governed by LOK. कमर
which is in potential form is called सिञ्चतकम. Within माया all the सिञ्चतकमार्
of all the जीवा: remains dormant. Just as we sleep, भगवान ् also has a sleeping
condition called महा सष
ु िु प्:. When we sleep it is called सष
ु िु प्: and when भगवान ्
is in प्रल, it is called महा सष
ु िु प्: or समा�ध:. How did the bunch of सिञ्चतकमार्
come at the time of प्रल?सिञ्चतकम at प्रल is what has been accumulated in
previous �श्रि; which is because of its previous �श्रि. How did the first�श्रि
come? There is no question of first �श्रि. �श्रि is अना�ध, a cyclic process. Like a
tree coming from seed and the seed coming from the tree. It goes cyclically.
Nobody can talk about the beginning. Whole cosmos also works cyclically. The
current one is because of the previous seed called सिञ्चतकम; previous सिञ्च is
because of the previous tree called the universe. न रुपमस्त् तथोपलभ्यत नान्त न
चा�भनर संप्र�तष. You cannot talk about आ�द or अन् like modern science saying
matter can never be created or destroyed. You should never ask, how did matter
come? Did matter come first or form? If you ask a scientist how did matter come,
अव्यक्ताद� भता
ू �न व्यक्तमध्य भारत ।
अव्यक्त�नधनान् तत का प�रदेवना ॥ २८ ॥
अव्यक् means unmanifest, व्यक् means manifest. व्यक् to अव्यक् it will go.
This is the lot of माया. What is the definition of माया? Unmanifest universe is
माया. Manifest माया is universe. This is what happens to the माया component of
भगवान ्, the inert component of भगवान ्. What happens to the चैतन्य component,
ब्रह् component of भगवान ्?ब्रह्-चैतन्य component doesn’t evolve because
evolution is transformation. Transformation is change. ब्रह्, the consciousness
principle, cannot undergo any change. TF, ब्रह् changelessly continues.
The world appears and disappears.ब्रह् presents the medium in which all these
things happen but ब्रह् itself doesn’t undergo any change. It accommodates all
the changes but doesn’t undergo any change itself. Like a movie screen
accommodates the movie to go play but the screen doesn’t participate in the movie.
It doesn’t undergo any change either. When the hero is growing old or growing
young, the screen doesn’t grow old or young. It allows all the characters to
undergo change while remaining changeless. Thus ब्रह्, by its mere presence,
allows the माया, blesses the माया to evolve into universe. Again, the universe
dissolves into माया. ब्रह् changelessly is. Who is ईश्व? Neither pure ब्रह् nor
कालकलय. पवर्�श
ू ्रष्टंइदंजगत्. कल्पन्. At the time of कल्, which is one day of
ब्रह्म. During the day of ब्रह्म’suniverse manifests and when ब्र goes to
sleep the universe resolves. That is called कल्प. कल् अन्त- at the end of a कल्.
ईश्व: should be connected with नारायण:. ईश्व: नारायण: देवसंहृत- resolves.
संहृत for Sanskrit students it is an incomplete verb because the sentence continues
in the next श्लोक: also. For our convenience we will convert incomplete verb into
complete verb संहर�त- resolves into himself. Continuing,
अवधत
ू says साम्यंनीतासुशिक्त. शिक्तष means गण
ु ेषु when the three गण
ु ा: have
come into equilibrium because of कालशिक् of भगवान ्. The word सत्वा�दष is way
down and you have to connect it to the second line. सत्वा�दषुशिक्त
साम्यंनीतासुसत्. This is called स�त सप्तम in Sanskrit grammar. When the three
गुणा: come to equilibrium when प्रल happens, आ�द पर
ु ुष means भगवान ्,
प्रधानपुरुषे: (in the third line) who is the Lord of the universe and the Lord of all
living beings. प्रधा means universe, पर
ु ु: means all the जीवा:. भगवान ् is ईश्व:,
the Lord for both जीव and जगत्. He is called the Lord because he alone decides
which जीव should go to which लोका: and he alone connects them. भगवान ् decides
that we all should be in भल
ू ोक:but not according to his likes and dislikes but
according to the LOK. भगवान ् links जीव and 14 लोका:, not according to his likes
and dislikes but according to LOK. TF, you cannot complain to भगवान ्, ‘O Lord
why did you do that?’ भगवान ् never does anything according to his राग and द्वे.
In the BGA, LKA clearly says समोऽहं सवर भते
ू षु न मे द्वेष्योि न �प्:. I don’t
like or dislike anyone. Whoever deserves whichever लोका: whichever body. A
child is born handicapped is not because of भगवान ्’s cruelty. It is the LOK.
Another is child is born a prodigy not because भगवान ् likes but again LOK. TF,
प्रधानपुरुषई: शिक्तष. साम्यंनीतासुसत्.
Now, go to the first line. एक: एव अभत्
ू :. At the time of प्रल, the dissolution of the
whole thing, there is no more plurality. There is only one non-dual ईश्व:. एक:एव
अद्�वती:अभ�त
ू . That भगवान ् alone creates, supports and resolves the world.
भगवान ् supports the entire universe. Who supports भगवान ्? अवधत
ू द�ात्र says
केवलात्मानुभावेनस्वमायां�त्रगुणाित्म
सङ्�ोभयन्सृजत्यादौतयासूत्रम�९.१९॥
Creation is not a sudden appearance. According to big bang theory also there is
gradual formation of the universe. Whether it is cosmology or astronomy they have
a chart which shows what happened in 1/1000th of a second, what happened after
The first creation is called �हरण्यगभ at macro level. Just as the sprout comes, the
plant comes. The seed is one and the plant is also one. One central trunk comes
initially and from there plurality comes. From ईश्व, one macro, �हरण्यगभर्तत
comes. From that, �वराट्तत् comes. From that पञ् स�
ू म भता
ू �न स्थू भता
ू �न
�ानेिन्द्रय कम�िन्द्रय,the huge tree comes. This is वेदािन्तक evolution.
chapter I gave you a chart in which ईश्व: or माया, महत् तत्वंअहंका: are only one
up to that. From अहंकार, साित्वक राज�सक् and ताम�सक्अहंकार, then, पञ् स�
ू म
भता
ू �न �ानेिन्द्रय,कम�िन्द्रय अन्तकरण all evolve. What is the first one? महत्
तत्व otherwise called �हरण्यगभ, otherwise called सत्
ू . TF, he says, आदौ
सत्रंअसृज
ू . Remember this much- evolution continues to be open up to a particular
state. Then, macro becomes many micros. Details in the next class.
केवलात्मानुभावेनस्वमायां�त्रगुणाित्म
सङ्�ोभयन्सृजत्यादौतयासूत्रम�९.१९॥
Verse 20-
तामाहुिस्त्रगुणव्यिक्तंसृजन्तीं�वश्वत
यिस्मन्प्रोत�मदं�वश्वंयेनसंसरतेपु९.२०॥
अवधता
ू introduces the spider in this verse. यथाऊणर्ना�:. ऊणर is the Sanskrit name
for spiders’ silk or spider’s thread. ना�भ: means navel. According to the Sanskrit
word, that thread is already there in the navel of the spider in the form of an
appropriate enzyme or material. From that ना�भ, spider silk is brought out.
ऊणर्ना�: -the spider, हृदयात -from his own हृदय म, from his own ना�भ, brings out
the enzyme or the liquid material from its mouth. We don’t know modern
scientists’ view. शास् says from the हृदय म it comes to the mouth and from there it
comes out in the form of silk. Scientists say it has extraordinary quality. You can
research into that silk and get a Ph.D. They say if we can create that kind of thread
artificially, it will be useful to sports people as it is extremely lightweight. What
we take casually is actually an extraordinary creation. TF ऊणा� वक्त:
सन्तत.वक्त: -through the mouth it brings out ऊणर, the silk. तया�वहृत- it
becomes the house for the spider. It moves about on the silk for some time.
Thereafter, it consumes the thread also. Not all of it but some. तया�वहृत- moving
about through the web it has created, भय
ू : तां ग्रस -once again spider swallows
the silk. That means it is �श्रि कारण,ं िस्थ� कारणं and also लय कारण.ं एवं- in the
same way, महेश्व: -the Lord ब्रह् creates the entire universe and all the physical
bodies and then every physical body is occupied by the same ब्रह् as the all-
pervading consciousness. Each and every body becomes enclosed consciousness.
Body is what? मायाया: -products. माया is matter. Body is also matter. Whatabout
mind? Product of माया. माया is matter. Mind is also matter. Within the material
body mind complex, the all-pervading ब्र चैतन्य gets enclosed in every BMSC.
The all-pervading consciousness is called परमात्म and the very same
consciousness when it gets enclosed in each body gets the name जीवात्म. What is
जीवात्म:? Enclosed ब्रह् is called जीवात्म. The consciousness in our body
because of which the body has become sentient is nothing but the all-pervading
consciousness within the body. It is as though divided, but it is indivisible
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consciousness alone. Where is ब्रह् available? Don’t go insearch of ब्रह्. That
ब्रह् is available within our material body in the form of our very consciousness.
What type of consciousness? Consciousness is not a part, product or property of
the body. Consciousness is an independent principle which pervades the body and
enlivens the body. Consciousness is not limited by the boundaries of the body.
Consciousness continues to survive even when the whole universe merges into
�हरण्यगभ and the entire �हरण्यगभ merges into अन्तयार्. The consciousness will
continue in the अन्तयार्. So, the ब्रह् component, the same consciousness will
survive. The surviving pure consciousness will not be accessible because there is
no medium for accessing it. TF, before सिृ ष् it is called परमात्म. After creation
the same परमात्म is available in the form of so many जीवात्मs. Every जीवात्म in
this hall is none other than परमात्म. You won’t believe it but वेदान्त wants us to
understand, ‘I am not the body. I am not the mind. I am the enclosed consciousness
named जीवात्म, non- different from individual परमात्म.’ This teaching is called
तत त्व अ�स महावाक्य. All that is not said here. In this context Iwas tempted to talk
about महावाक्य.
महेश्व: एव सव� करो�म. With this the ऊणर्ना� example is over. Now we have come
to the final गुर, the 24th गुर. We will read,
यत्रयत्रमनोदेह�धारयेत्सकलं
स्नेहाद्द्वेषाद्भयाद्वा�पया�तत�त्स्व९.२२॥
Before going to into this श्लो,I would like to make an aside note. अवधत
ू
enumerates 24 गुरव: and all of them are in the form of animals, natural principles,
etc. अवधत ू doesn’t mention वेदान् शास्त्र or वेदान्ताशास्त् उपदेशगुर. He
doesn’t talk about a Vedantic teacher or Vedantic scriptures and so, many people
think that we can get everything from these 24 गुरव: and do not require शास्त्र.
अवधत
ू doesn’t mention scriptures but we should note that while talking about the
23rd गुर,ऊणर्ना� example, he takes it from the उप�नषद. That means अवधत
ू has
learnt the scriptures. If he has to talk about सत्
ू (सत्
ू means the �हरण्यगभर्तत्वंम
What is the 24th गुर? Another very popular example given in शास्त्र very often is
भ्रमरश्रवणन:. भ्र: means wasp in this context. भ्र also means a honeybee.
श्र means a worm. In the olden days they observed a particular natural thing and
used it as an example but modern scientists say this is a wrong example because
based on superficial observation. A wasp picks up a worm and places it within its
nest or house made up of mud. The wasp is believed to imagine the worm will
emerge as a wasp after some time. It is proved to be wrong nowadays but the
imagination is like that. The wasp keeps on stinging the श्र. The worm feels pain
and gets frightened and is always anticipating in fear that the wasp will come again
and sting. The worm keeps on thinking about the wasp due to its fear. श्र मनन
�न�दध्यास. Not of आत्म but भ्र श्रवणम �न�दध्यासन म. Gradually thinking
of the wasp all the time, श्र gets converted into the भ्र. This conversion takes
place because of constant thinking. Just as श्र gets converted into भ्र because
of constant thinking, the जीवात्म has to constantly think of what? जीवात्म is the
श्र: the worm. गुरव: goes on stinging तत्वंअ� तत्वंअ� as गुर is already
परमात्म. परमात्म गुर keeps on stinging Sunday after Sunday. I hope it is not
giving you pain. जीवात्म �शष् also constantly thinks of परमात्म and one day, lo
and behold, all the जीवात्मs come out like the caterpillar coming out as butterflies.
All the जीवात्मs thinking of परमात्म constantly will get converted into परमात्म
in due course. This is called भ्र श्रवणन्न.
It is not that श्रवण worm becoming a wasp but the eggs of the wasp hatching.
Since we only see the worm going in and wasp coming out, we think the worm
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changed into a wasp. The lesson is profound nonetheless. ब्र ध्याने ब्रह भव�त
तयो ह वै परमं ब्र वेद ब्रह् भव�त is the message. May you listen to the teaching.
May you revise and spend time thinking of your higher nature. You can discover
the fact that I am not a miserable जीवात्म. I am none other than the wonderful
परमात्म. Like a dreamer waking up from his dream. When I wake up, I know I am
not a creature in the dream but the creator of the entire dream. This is the idea of
गर
ु यत्र मनो दे�ह.Whatever the individual जीवात्म constantly thinks of, so he
becomes. यत्र मनो दे�ह धारयेत्. दे�ह मन धारयेत् -in whichever a field a person
fixes his mind constantly, सकलिम्धय. सकलम ् goes with mind. सकलम ् the total
mind is whole heartedly fixed. �धया means deliberately. स्नेहात्द्वेष भयात् द्वा�
constant thinking may be attachment or hatred also. In attachment or hatred also,
you think of the concerned objects repeatedly. We have the story of �शशपाु ल and
others who constantly thought of the Lord because of hatred and attained मो�.
TF, स्नेहात- out of like, द्वेषात- out of dislike, भयात् -out of fear also, द्वा� -if the
mind is constantly seeking तत्सरूपत या�त. That becomes one with that object or
very similar to that object. Whatever our mind constantly thinks of, our words and
deeds reflect that and we become like that. LKA says in the 8th chapter,
Whatever you constantly think of, that comes at time of death and your next birth
will be influenced by that thought. अजुर्, think of me constantly so that at the time
of death also you will utter the words of the lord and after death you will come to
me. The same idea is said here. तत्रूपता या�त. That is called सारूप मिु क्:.
Continuing,
क�टःपेशस्कृतंध्यायन्कुड्यांतेनप्रव
या�ततत्सात्मतांराजन्पूवर्रूपमसन्९.२३॥
मो� is also divided into four types- सालोक् मिु क्: सामीप् मिु क्: सारूप मिु क्:
and सायज्यमुिक
ू : सालोक्य means if I am a �वष्ण भक्त I go to a �वष्ण लोक or a
लोक in which �वष्ण is residing. That is सालोक्य. �वष्ण’s लोक and my लोक will
become one and the same. Now I am in भल
ू ोक. I will go to �वष्ण लोक then both are
residing in same लोक called सालोक् मिु क्. This is based on the assumption that
�वष्ण is a person residing in a लोक. In वेदान्त we say they are all for beginners
because �वष्ण भगवान ् is not in a particular लोक. He is all-pervading. This is said to
beginners so they are happy. ‘We will go one day. Nice लोक.’ This is called
सालोक् मिु क्:.
�वष्ण लोक is a vast लोक in which I occupy some corner. Like PM in Delhi and I
am in Chennai. Some people say they don’t want सालोक्. They want to reside
near God. I want to constantly see him. This is another type of भिक् where भक्त
looks at God again as a person. TF he will go to भगवान ्’s place and be near God.
That is called सामीप् मिु क्. सामीप् means proximity. All this is talked about in
आगम संप्रद वैष्णव: and शैवा:. There somebody could be occupying the same
The next one is सारूप्यमुि:. सारूप्यमुि: means you get a body which
resembles भगवान ्’s body, the same complexion, शङ्काच all similar.
Finally, सायज्
ू मिु क्: where you can join God though not totally become one.
Join God like भगवान ्’s शङ्क etc.
आगम शास् describes मो� in all these forms but वेदान्त says they are all not the
ultimate. As long as there is division, there is finitude. That cannot be the ultimate
reality. You have to discover ब्रह् which is the absolute.
Here, अवधत ू says a person gets सात्म - similarity to God. Thus, all the 24 गुरs
are completed. He is going toadd one more later but for now he concludes that
topic. We will read verse 24.
एवंगुरुभ्यएतेभ्यएषामे�श��ताम�
स्वात्मोप�श��तांबुद्�धंशृणुमेवदतःप९.२४॥
In the 13th chapter, LKA says, जन् मत्य ृ जर व्या� दख ु दोष अनद ु शर्न. At one time
the body is seen as an asset and a time will come when we see the very body as a
liability. Is the body an asset or liability? Don’t conclude just yet as everything in
Page 67 v24
एवंगुरुभ्यएतेभ्यएषामे�श��ताम�
स्वात्मोप�श��तांबुद्�धंशृणुमेवदतःप९.२४॥
अवधत ू द�ात्र has covered all the lessons that he learnt from all the 24 गुरव: with
the 23rd verse. He concludes this topic in the 24th verse which we saw in the last
class. एवंएतेभ्: गर ु ुभ: एष म�त: मे �श��ता. In this manner from the above
mentioned 24 गरु व:, all these teachings have been received by me. Then he says he
would like to add the 25th गर
ु in the following verses.
Who is that गुर? स्वात्मोप�श��त बद ु ्�ध. आत्म means शर�रं, the physical body.
From the observation of my own physical body, I have learnt some valuable
lessons. उप�श��तां बद
ु ्�ध. Here, बद
ु ्� means �ानं or lessons. The lessons I have
received from my own body. हे प्र शण
ृ ु- May you listen, यद ु महाराजाज, मे वदतः.
वदतः is the adjective to मे. It is present active participle of the root वद in the sixth
case qualifying मे. It means ‘from the teaching me.’ May you listen from the
teaching me. Now the 25th गुर, the physical body, is introduced.
दे होगर
ु ुमर्म�वरिक्त�ववेकहेतु�बर्भ्रत्स्मस�व�नधनंसततात्
त�वान्यनेन�वमृशा�मयथातथा�पपारक्य�मत्यव�सतो�वचराम्यस९.२५॥
दे ह: ममगर
ु :. The body is also my गर
ु . It gives me two important values or benefits.
One is called �वरिक् or वैराग्य or detachment. The other is �ववेक: or discriminative
knowledge. Both �ववेक and वैराग्य, two very important qualifications for spiritual
wisdom are gained by observing the body. Two of the 4-fold qualifications of
�ववेक वैराग्य शमा�द षट् संप��: मम ु �
ु त्व are gained.
The body gives me detachment because of its very nature. What is the nature of the
body? He explains in the second line सत्व�नधनं�वभ्. I see every physical body is
सत् �नधनं �वभ्र. सत्- existence or birth, �नधनं – death, �वभ्र - it carries these
two. Not only it has birth and death it is also subject to varieties of health
problems, major and minor. Minor as well as major problems. Even the healthiest
person is subject to varieties of health issues. Even as the temperature outside
changes, the throat changes inside. Cough, cold and fever. LKA said in the BGA,
जन् मत्य
ृ जरा व्या� दख ु दोष अनद ु शर्न. सत�ा� – always, आत्युर्दकर्मा – varieties
of health problems distress us. आ�तर – pain, problems or health issues, उदक� -
inclined to, subject to, having the potential for varieties of health problems. We
take varieties of medical insurance because we don’t know what will come. All
this indicates body is not reliable. It is very fragile in nature. So, this unreliable
nature of the body is the cause for वैराग्य or detachment, not for mechanical human
beings but for thinking, mindful humans. They will notice the unpredictability of
life itself. This will give वैराग्य only to the discerning people. Thus it is वैराग्यहेत:.
This is also the negative side of the body. That doesn’t mean you dislike or hate the
body. This very body is useful for learning many things. अनेन in the third line,
through this very physical body, using this body as the medium तत्वा� �वमश
ृ ा�म- I
am able to learn many valuable तत्व. I learn so many worldly and other worldly
तत्वs. By studying वेद पवर
ू भाग especially the initial part of the scriptures called
अथातो धमर िज�ासा, I get धमर अधमर �ववेक:. धमर अधमर �ववेक: is understanding what
is right and what is wrong. What is moral and what is immoral. I learn these
valuable lessons only by using the body as the medium. The physical body carries
the स�ू म शर�रं and provides the gate way to study the world and learn valuable
lessons. Especially the human body. Animals cannot learn lessons and only have
some instincts for survival, procreation and death. By following a dharmic way of
Thus, �वरिक्तहेत: and �ववेकहेत:ु . यथावत्- properly I can learn. Even though the
body is very useful, I can never claim the body as my own. I can never entertain
ownership w.r.t the body. भगवान ् is the owner of the body. He has given this body
for a few years looking at my प्रार कम.र I have done some पण
ु ्य म for human birth
and so भगवान ् gave this body when my पण
ु ्य म ripened. Once the पण
ु ्य म is over,
भगवान ् takes away the body. TF, I am not the owner of the body. I am only a user
of the body. I have taken this body for lease or rent. I may refuse to vacate a house
of brick and cement but that will not work for this house called body. The moment
भगवान ् decides, I will have to forcibly vacate this house.
अवधत
ू says, पारक्य. It means the body belongs to someone else. I am not the
owner. भगवान ् is the owner or the पञ् भता ू �न are the owners. अिग् is the owner,
because it burns the body. If the body is buried, the worms are the owners and they
have a nice �भ�ा. पारक्य इ�त: having understood that thoroughly, I have dropped
my attachment to the body. असङ्: without bodily attachment, �वचारा�म- I move
about in the world, ready to lose the body at any time. Continuing,
Verse 26-
जायात्मजाथर्पशुभृत्यगृहाप्तवगार्न्पुष्णा�तयित्प्रय�चक�षर
स्वान्तेसकृच्छ्रमवरुद्धधनःसदेहःसृष्ट्वास्यबीजमवसीद९.२६॥
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In all these श्लोक:, द�ात्र is talking about the bitter facts about the body. There
are certain facts which are very better and so we don’t want to talk about them, but
the scriptures are ruthless. Bitter fact also is a fact and ignoring a fact can lead to
many problems. An intelligent person is one who never ignores facts. DS says,
‘Intelligent living is being alive to all the facts of life.’ Certain facts are pleasant
facts. You can dwell on them but we try to ignore bitter facts like an ostrich
burying its head under the sand. The job of scriptures is showcasing bitter facts and
warning human beings that ignoring them is risky.
Here, अवधत ू talks about how a human being acquires and spends for the sake of
the survival of the body, for the sake of the comfort of the body, for the sake of the
joy of the body. In BGM, Shankaracharya says, उदर �न�म�ं बहु कृत वेष:. If we
ask, ‘Why are you getting educated?’ a man will say, ‘If that I get good
qualifications, that will get me a good job and fetch me a 6-figure salary and I can
get a good wife also.’ She will interview you and ask you your salary. If you say
10,000, she will spit and go away. TF, money for a good wife, good house, good
home-theatre, swimming pools all for bodily survival, pleasure, entertainment and
enjoyment. I acquire all of them and maintain not because I love them but because
they cater to the comfort of the body which is me, according to me.
अवधत
ू द�ात्र says जाया. People acquire जाया–wife or husband, आत्म- children,
अथर- all forms of wealth, पश-ु cattle was considered wealth in those days. भत् ृ -
domestic help. The richer the person, more the number of helpers. Rich person is
one who has more domestic helpers than family members. I some times go to some
houses for �भ�ा and give some प्रस. I will give four or fivefamily members and
then the remaining 15 to 20 are assistants. All for what? Not out of love for them. I
care for them more because, without them, I cannot run my life. गह ृ : -extra quarters
are required for them also. आप्तवगार्- all other आप्त:, relatives, �वतन्वान- this
individual acquires all of them. Not only has he acquired them, पषु ्णा�- he
A person acquires all of them. स कृच् अवरुद धन:-to maintain all of them he
amasses a huge amount of wealth. अवरुद – stored, deposited, invested for not
only my sake but for the sake of all others also. स कृच् - with all kinds of effort,
with difficulty. All this for the sake of देह:, this fragile, perishable body. In spite of
all these things, the body will relentlessly grow old even though doctors are around
them constantly. He might be the president of America but even he cannot stop
growing, graying and going. The body, स् अन्त, when the time comes, this body,
अवसीद�त- will perish. No medical help can stop death. There are scientists who
believe we can make the body immortal and are researching how to stop ageing
and dying. There are gerontologists who do research on जरा and hope to make the
body immortal. शास् says, it is impossible. स् अन्त अवसीद�त. By the time the
body dies, it has produced enough कमर for पन
ु र�प जननं. So, अस् बीजं सषृ ्ट्- it
creates the seed. कमर- seed. Already we have सिञ्चतकम which is exhaustible and
we add more प्रारब even as we are exhausting our प्रारब which will join the सं�चतं
at the time of death. From the सिञ्च कम,र the next body comes by producing the
next bunch of प्रार. बीजं अवसीद�त बीजं सषृ ्ट् अवसीद�त like व� ृ धम.र Every tree
produces enough seeds which are the cause for the next seed. This is the nature of
the body which should give us वैराग्य. Continuing,
Verse 27-
िजह्वैकतोऽमुमपकषर्�तक�हर्तषार्�शश्नोऽन्यतस्त्वगुदरंश्रवण
घ्राणोऽन्यतश्चपलदृक्क्वचकमर्शिक्तबर्ह्व्यःसपत्न्यइव९.२७॥
Here, अवधत
ू द�ात्र gives a warning to all the human beings. This human body
gives वैराग्य which serves as a medium for learning many तत्वा�. It can give
�ववेक and the ultimate तत्व, the reality, ब्रह् also we can know with the help of
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this body. आत्म�ान is possible, मो� is possible with the help of the body. It is the
most precious gift God has given us but the warning is that there are many sense
organs in us which can keep us busy in the pursuit of varieties of sense objects all
over the world. We have पञ् �ानेिन्द्रय, five sense organs of knowledge. There
are five fields or segments in creation, where sense organs can swallow, indulge
and get lost. We also have पञ् कम�िन्द्रय. TBA- वाक्पा�णपादपायूउपस. For all
the पञ् कम�िन्द्रय also there are five areas in which they can get either through
workaholism or through sensory indulgences. A materialistic society is one which
provides the maximum number of attractions and distractions. Even though the
scriptures say the absolute reality is available within you and so you must turn
inwards and search for the reality, a human being may get lost in an extroverted
life and may not have time for self-enquiry, self-knowledge.
In Hinduism alone we talk about the four goals of human life. अथर काम धमर and
मो�. अथर means earning, very important. काम- entertainment, world tour. All these
are important. Have them but never dedicate your life entirely for अथर काम. धमर is
important and is meant for internal growth. External possessions are useful but
internal wealth, internal refinement comes from धमम र ् चर. After internal
We have to know the reality. Then alone, the human life becomes meaningful.
अवधत
ू warns that sense organs will pull in all directions but may you be alert. पञ्
�ानेिन्द्रय are mentioned. िजह्व, tongue pulls people to different hotels. In this
hotel dosa is good. Especially during music season, we go to music academy, not
for music but because kasi halva is good there. Mylapore fine arts has good ghee
roast. The tongue has identified different hotels, different places so you travel,
dragged by the tongue.
अवधत
ू द�ात्र says in the second line श्रव, means the ears, music. Another is
dragged by ears to different types of music. The third line घ्र: - nose, घ्राणेिन्.
In the second line त्व ग- sense of touch. You have to split properly. �शश्न: अन्यत:
त्व ग. In the third line दृक- the eyes. त्वग्श्रवण: चपलदृक. Eyes want to see all
kinds of things. The five sense organs अपहषर्� -drag the human being from one
sense object to another. Thereafter, कम�िन्द्रय. वाक्पादपा�णपायूउपस. Here he
doesn’t mention all the कम�िन्द्रय only �शश्न:. �शश्न: means उपस्तइिन्द-
organ of reproduction or generative organ that represents all the कमि� न्द्रय. They
are also dragging people from one place to another. उदरं - stomach with तषर -
hunger and thirst is dragging us in different directions. He gives the example of a
polygamous man. In those days polyandry and polygamy were permitted,
especially for ��त्र:. Suppose a man has ten wives. Why ten? पञ् �ानेिन्द्रय
and पञ् कम�िन्द्रय. Each wife pulls the poor one husband in ten different
directions. One says, let us go to the beach. Another says, let us go to music
program. Another may say let us go to UGA class. Imagine one person pulled by
different wives in different directions. This is the condition of every human being.
The net result is that the poor husband cannot do what he wants to do and wastes
Verse 28-
सषृ ्ट्वापुरा�ण�व�वधान्यजयात्मशक्त्यावृ�ान्सर�सृपपशून्खगदन
तैस्तैरतुष्टहृदयःपुरुषं�वधायब्रह्मावलोक�धषणंमुदम९.२८॥
Beautiful verses talking about the glory of human birth here. अवधत
ू द�ात्र says
भगवान ् created the world and 84 lakhs species of living beings. Even in one ant
itself there are so many varieties. भगवान ् never felt proud of himself when he
created all the living beings. Only when he created the human species, भगवान ् felt
I have created the best living being. भगवान ् might sometimes regret also but poor
भगवान ् initially thought that the human creation is his best creation as humans
alone can know भगवान ्, the creator. Not only human beings can know the creator
but they alone can claim, ‘I am the creator.’ Like what? Remember the example.
In the dream, I thought I am one of the creatures in the dream. I looked at the
wonderful dream world and wondered who was the creator. The dream गुर comes
and teaches that there is one creator who has created and sustained the world. The
dream �शष् asks the dream गुर how to find the creator of this world. गुर says,
‘Wake up and you will discover the creator.’ The गुर helped that dream �शष्
wake up and discover that he alone created the dream �शष्, dream गुर, dream
world and everything. This is possible only in human जन् in the form of spiritual
enlightenment or spiritual awakening.
सषृ ्ट्वापुरा�ण�व�वधान्यजयात्मशक्त्यावृ�ान्सर�सृपपशून्खगदन
तैस्तैरतुष्टहृदयःपुरुषं�वधायब्रह्मावलोक�धषणंमुदम९.२८॥
In verses 28 and 29, he talks about the glory of human birth which we began in the
previous class. �व�वधा�न परु ा�ण सषृ ्ट्. भगवान ् created 84 lakhs species of living
beings, परु ा�ण - शर�रा�ण like व�
ृ ान ्- plant kingdom सर�सप
ृ : -reptiles like snake,
lizard etc., पशन
ू ् –animals, खग:-birds, दंस - biting insects like mosquitoes, मत्स्या
- aquatic creatures. भगवान ् created all these with his unique creative power, आत्
शक्त् - his own power, मायाशिक्. Everyone asks, ‘Who created माया शिक्?’
अजया, अज - uncreated माया शिक्. भगवान ् also is uncreated, भगवान ्’s माया शिक्
Human beings also exhaust their कमर like animals but humans have two
advantages, one is creating आगा�म कमर which can improve the future and the
second advantage is to pursue कमर योग and �ान योग to ultimately attain liberation
or मो�:. TF,पर
ु ुष: -means human beings, men and women, �वधाय - सषृ ्ट्. After
creating humans, ब्र अवलोक �धषणां that alone is the glory of human beings.
ब्र अवलोक: means ब्र �ानं, �धषणा means intelligence and skill to gain ब्र
�ानं and मो�. This capacity is there only for the human body. Thereafter, मद
ु ं आप
देव:. देव: means भगवान ्, मद
ु ं आप means he gained joy. Of course, seeing man doing
all अक्र,भगवान ् may revise his view. Though the same human being can destroy
humanity, he is still superior because he can also attain मो�. TF,भगवान ् is happy.
Continuing,
लब्ध्वासदुलर्भ�मदंबहुसम्भवान्तेमानुष्यमथर्दम�नत्यम
ु
तूणयतेत
� नपतेदनम
ु त्युयावि
ृ न्नःश्रेयसाय�वषयःखलुसवर्तःस९.२९॥
अ�नत्य अ�प, even though human birth is limited, अथर् -capable of giving all the
four पर
ु ुषाथा:, अथर काम धमर and मो�, such a precious human body, लब्ध् धीर: - an
intelligent human being. You should remember the कठोप�नषद्मन् श्रेय प्रेय
मनषु ्यमेतस्तौसम्पर �व�वनिक् धीरः । We can attain finite goals and the infinite
भगवान ् also but we should remember that attaining भगवान ् alone is the ultimate
goal. इ�त धीर: - �ववेक� should not forget. TF, you should तूणर्म्यत- don’t
postpone. Start right now itself, whatever be your age, whether 30, 40, 50, 60 or
70. Those who come late always feel that they are too late. Never regret. Always
better late than never. Whatever age you come to this it is better than never coming
at all. तूण� यतेत. तूण� means start spiritual journey. यावत् पतेत्तेत. �न:श्रेय
means मो�. That is why in our tradition every stage of life is called आश्:.
ब्रह्म आश्: गह
ृ स् आश्: वानप्र आश्: सन्न्य आश्:. The title आश् is
given to indicate that in every stage you can do some साधना connected with
spirituality. In गह
ृ स्ताश, no doubt we have many duties but we can allot
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sometime for पञ्चमह य�. In the पञ्चमह य�, one य� is ब्रह् which we can
perform by doing scriptural study. At least weekly once we can get exposed to
शास्. Convert whatever stage of life into an आश्.
Swamiji says our whole human life is such a महा fair. We have so many duties, so
many enjoyments, so many attractions that we tend to postpone spirituality. वेदान्त
TF, अवधत ू द�रेय says, एवं सञ्जा वैराग्:. I also developed detachment from all
the finite things in the world. I dedicated my entire life for the pursuit of infinite
ईश्व. सञ्जा वैराग्म ्: अहं बहु व्री संजातां वैराग्य यिस्मन स:. With detachment
�व�ानालोक आत्म� �वचारा�म- I have discovered the infinite भगवान ् as the very
आत्म within me. What type of आत्म? �व�ाना आलोक:. आलोक: means
ज्यो�:,�व�ाना ज्यो�:, चैतन्य ज्यो�:आत्म I have discovered. In that आत्म,
�व�ाना आलोके सप्तम �वभिक्, adjective to आत्मन. �व�ाना आलोके
आत्मिन्वचारा. I remain in, abide in that आत्म. मक
ु ् सङ्:अनहिम्क् एतं मह�ं
�वचारा�म. Sanskrit students, �व�ाना आलोके आत्म� िस्थ: सन ्- abiding in my
आत् स्वरू,मक
ु ् सङ्: -without ममकार, �नमर्:, अनहिम्क् means �नरअहंकार:.
ममकार is attachment to three external अनात्म:. अहंकार is attachment to two
internal अनात्. The three external अनात्म: are possession, profession and
family. These three are powerful objects of attachment. Staying with them is ok,
serving them is ok but never get attached to them because भगवान ् has given them
and भगवान ् will take them away at any time. TF, be a trustee but never develop
attachment. मक
ु ् सङ्: means �नमर्:. अहंकृती:means attachment to internal
अनात्म:. Internal अनात्म: are body mind complex. Again, no attachment. Use
them but never have ownership or controllership. I don’t own them. I don’t have
any control over them. एतम्मह�- -upon the earth, �वचारा�म- I move about as
परमहंस प�रव्रा:अवधत
ू रूपे, अहिम्वचारा�.
What is the definition of मो�? �नमर्: �नरहंकार: is the key word. In BGA LKA
repeatedly uses the word but detachment doesn’t mean renunciation of duties.
Duties towards अनात्म will continue but internally don’t lean upon any one of
them emotionally. Emotional leaning for peace, security and happiness is called
attachment. So, if I don’t lean upon them, where should I lean? Lean upon God for
Verse 31-
नह्येकस्माद्गुरो�ार्नंसुि स्थरंस्यात्सुप
ब्रह्मैतदद्�वतीयंवैगीयतेबहुध�षर९.३१॥
Here, अवधत
ू द�ात्र gives a side note. Our ultimate aim is finding the king. The
king in spiritual field is भगवान ् or ब्रह्. ब्रह्म� is the only means to become
one with ब्रह्. ब्र �ानं is compulsory and to attain ब्र �ानं, गुर is
compulsory. Now the question is, how many गुरs should there be? One or many?
Here अवधत
ू द�ात्र says, you can have many गुरs from whom you can gather
knowledge. एकस्मात गुरो: �ानं सिु स्थर न स्यात. �ानं will not be comprehensive
and complete if you gain knowledge only from one गुर. You should and can have
several sources of knowledge. सप
ु षु ्कल सिु स्थर �ानं. सप
ु षु ्कल – complete, सिु स्थर -
firm. Complete and firm knowledge. एकस्मात गरु ो:न स्यात- will not be there from
one गर
ु . We should have many गर
ु s.
There is a problem because in the next chapter, that is the 5th chapter, weare going
to get a message that we should have one गर ु otherwise it will be confusing. We
will have confusion even with one गुर, then what to say of having different गुरs?
Each will have his own style of teaching, his own examples, his own language etc.
It will be highly confusing. TF,गुर must be one says the 5th chapter. In the 4th
chapter he says many गुरs. Now that is another confusion.
The commentators write that the main teacher must be one from whom you
systematically learn until your foundation is clear. The main गुर must be one,
especially, initially. Thereafter, we can have many other sources for getting clarity
एतत् अद्�वतीय ब्र बहुदाऋ�ष�भ: गीयते. ऋ�ष�भ:बहुदा गीतं- this ब्रह् has been
talked about by several ऋषय: in several उप�नषद: and in several scriptures. It has
been talked about in manifold ways. You have to learn from all the उप�नषद: also.
Each Upanishad has one आचायर. We get a the comprehensive message from
different उप�नषद:. Here, the many गुरs represent the various Upanishadic आचायरs
found in मण
ु ्ड के न etc. Read many उप�नषद: but main गुर is one only. अद्�वतीय
ब्र एतत्बहुद ऋ�ष�भ:.
श्रीभगवानुव
इत्युक्त्वासयदुं�वप्रस्तमामन्�यग
विन्दतःस्व�चर्तोरा�ाययौप्रीतोयथा९.३२॥
श् भगवान ् उवाच- the Lord addressed उद्ध. इ�त स �वप: स: गभीर�त �वप: यदं ु
उक्त्.�वप here means अवधत
ू द�ात्र who is गभीर धी:-a गुर of deep wisdom.
गभीर – deep, धी: -knowledge. This गुर of deep knowledge, यदं ु उक्त् -taught यद ु
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महाराज in this manner stretching over second third and fourth chapters called
अवधत
ू गीता. Having taught यदं ु आमिन्त he took leave of यद ु महाराज. He wanted
to hank अवधत
ू द�ात्र by offering पज
ू ा and नमस्कार as गर
ु द��ण. विन्द
अभ्या�तर: रा�ा. अवधत
ू द�ात्र was worshipped and prostrated to by यद ु महाराज.
After receiving this worship, अवधत
ू द�ात्र, प्र: -was pleased, यथागतं ययौ -he
went away in the same manner that he came because he was परमहं स प�रव्रा:, a
monk in movement. What was यद ु महाराज feeling after receiving the teaching?
भगवान ् reports how the king was feeling. Last श्लोक.
अवधतवचः
ू श्रुत्वापूव�षांनःसपूवर
सवर्सङ्ग�व�नमुर्क्तःसम�च�ोबभ९.३३॥
अवधत
ू वचा श्रुत -after hearing the teaching of अवधत
ू द�ात्र,यद ु महाराज felt the
following. भगवान ् LKA says, यद ु महाराज is one of our ancestors as LKA comes in
the परम्प of यद ु महाराज. That is why LKA has got the name यादव, यद ु वंशे आगत:
यादव:.TF, he says, न ह पव�
ू षां पवर्
ू : -he is born in our ancestral family. That यद ु
महाराज instantaneously gave up all attachments to all his possessions and family.
सवर सङ् �व�नमुर्क: -he got detached. The immediate benefit of detachment is
सम�च�: - freedom from anxiety. Wherever there is attachment, the consequence is
emotional disturbance. LKA says in BGA, राग भय क्र: wherever attachment is
there, fear is constant. What will happen to me? What will happen to my children?
This anxiety cannot be avoided. The moment detachment comes, my attitude is,
‘With my limited free will, whatever I can do, I will do. What happens in the future
is not totally under my control. कमर्� एव अ�धकार:. I will do my duty. The future
comes according to the LOK presided over by भगवान ्. Whatever भगवान ् gives, I
am ready to undergo. O Lord, give me the strength to go through my future.’
Detachment followed by surrender gives instantaneous peace of mind. सवर सङ्
�व�नमुर्क:तस्मात एव सम�च�:यद ु महाराज discovered equanimity in mind
instantaneously. With this, अवधत
ू गीता part is over. The 4 chapter is also over.
th
Today I will give you the summary of the 4th chapter of the UGA which consists of
33 verses. The 4th chapter is a continuation of the अवधत ू गीता which is a गीता
within UGA. अवधत
ू गीता starts from the 28 verse of the second chapter and
th
The 2nd chapter mentions eight गरु व:, the 3rd chapter has nine गरु व: and the 4th
chapter has seven गरु व:and their teachingsfrom verses 1 to 23. Thereafter, he
introduces the 25thगुर, one’s own physical body. That is a bonus गुर mentioned.
With the 23rd श्लो all 24 गुरव: are covered.
The first three गुरव: deal with values centered on धमर्शास् or way of life. The last
four गुरव: refer to the वेदान्ताशास्, spiritual discipline associated with seekers of
मो�.
Of the three गुरव: dealing with the values of life, the first one is कुरारक or a fish
hawk. Fish hawk is a bird which catches fish and eats. When this bird carries a
piece of fish it is chased by many other birds. It faces competition for this one
piece of meat which leads to staring, fear and flying. The hawk gets tired of this
competition and decides to drop the piece of meat. Once it drops the piece it gets
peace. The indirect message is that competition can lead to lot of stress, strain,
heart burn, worry and hatred. Many negative thoughts are generated. In our
scriptures, competition is not considered a positive virtue though in modern days,
competition is encouraged in every field. It is considered to bring out the best in a
human being. Our शास्त says competition often brings out the worst in a human
being. It is considered a negative aspect. It is one of the six internal enemies काम
क्र लोभ मो� मद and the sixth oneis मात्सय, which means competition which
leads to jealousy. It can lead to corrupt practices which we read in newspaper. In
every field where there is heavy competition and the prize money is high, we find
corrupt practices. Corruption thrives in sports, politics even in music season. Try to
The next गर ु is a girl who was wearing several bangles which made a lot of noise.
She began removing them one by one to lessen the noise. Through the girl the
teaching given is that any groupism can lead to lot of mental issues. A group is ok
when the aim is सत्सङ:. सत्सङ: सवर्द कायर:. Being part of a group for the sake
of discussing noble and elevating things is wonderful. If it is for rumour-
mongering, gossiping etc., it becomes दःु सङ्:.All the time talking about others,
backbiting is to be avoided. Sometimes it happens here too before the class starts.
Avoid talking and if you do talk, discuss the previous class, not the neighbour,
daughter-in-law, mother-in-law, someone’s marital status, their children etc. All
these are rubbish. Never bring these to the mind. They all will be obstacles because
when we sit in meditation, only these stories will hover around. Avoid groupism.
In the 13th chapter of the BGA, अरा�दजर्नशंस�. Enjoying groupism is an obstacle.
The deadliest obstacle for spirituality is being in a group. एकाक� is the lesson, be
alone. If you are with people, discuss elevating topics of धमर शास्त or ब्र शास्त.
The next one is सपर:. This is an advancement of the previous lesson. Avoid being in
groups as learnt from the bangles. Now, take this further and be like a सपर which is
always alone. Learn to take to seclusion at least now and then. �व�वक् देश िस्वत्
is the lesson through सपर:. �व�वक् देश िस्वत् – learn to be in a secluded place and
thus, confront yourself. If I cannot face myself, if I cannot enjoy my own company,
then how can I expect others to enjoy my company? With this, we finish four
gurus.
The next three are lessons in वेदान्त. The arrow maker, चरकृत. Just as an arrow-
maker handles the arrow very carefully with total concentration and sharpens it
without hurting himself, a spiritual seeker should learn to channelize his mental
energy in spiritual pursuit. श्रवणंमनand �न�दध्यासन need focus. Not only in the
spiritual field, success in any field require focus whether education, sports or art.
We cannot accomplish anything in any field without focus and commitment. The
best way to develop focus is ध्यान म or meditation. Start with simple जपध्यान म.
One need not think of ब्रह्मध्य and all that. Start with नामजप. Daily 15 -20
minutes I should be able to sit and exclusively chant something with the mind
focused upon what I chant. Many of us have the practice of chanting. We know
many श्लोs also. The problem is the mouth will chant but the mind will rant.
Chanting with the mind. Keep the focus on what I am chanting. Initially, chant
verbally and hear my own chanting and try to focus my mind upon what I chant.
Gradually, drop verbal chanting and try to chant mentally. मानसजप is the first
form of meditation which रमण मह�षर calls �च�जंजपध्याउ�मं. जपध्यान म is
called मानसजप: It is a very fine exercise. A person can practice to find out
whether his mind is obedient or not. This is channelizing energy especially now a
days when we are multi-tasking. Several jobs are combined together.
Even वेदान्ताश्र is done with CD on while I am doing something else. The poor
swami is talking while I am on the treadmill. It is wonderful. श्रव and walking,
Through the example of the arrow-maker, focus is highlighted. During कमर योग
ध्यान म is excluded or is a part as मानस जप etc. Once you come to वेदान्त,
�न�दध्यासन is जप or meditation on my own higher nature. ध्यान म is a very
important spiritual साधन. By ध्यान म I mean exclusive practice of focus on
something. That is चरकृत.
The next one is spider. The spider is a very important example given in the
उप�नषद indicating that भगवान ् is both is चेतन and अचेतन कारणं �न�म� and
उपादान कारणं. When we sayभगवान ् is �न�म� उपादान कारण,ं the consciousness part
of भगवान ् is responsible for चेतन तत्व of this creation. चेतन means all sentient
living beings. The माया part of भगवान ्, the अचेतन तत्व of भगवान ् is responsible
for the inert part of the creation. Inert part is भगवत:माया, sentient part is none
other than ब्रह्. Thus, the entire creation is a manifestation of either ब्रह्
aspect or माया aspect of the Lord. TF, the whole creation is ईश्व himself. This is
very important because initially whenwe are exposed to religion, भगवान ् is
introduced as some person beyond this universe.
With the example of the spider, वेद says भगवान ् is not someone who has to come
and give दशर्न. भगवान ् is the whole creation, the अवतार, the manifestation of Lord.
दशर्न of भगवान ् only requires changing my attitude towards my world. ईश्वरदशर्
is in the form of an attitudinal change. The change in attitude should be that what I
am experiencing and what I am calling as the world is none other than the
expression of ईश्व. So, I have ईश्व दशर्न all the time. I should develop the attitude
that I am experiencing ईश्व only all the time. We will see more of this in the
following chapters. How to see God by changing my attitude towards the world.
सहश्रशीष परु ु: सहश्र: सहश्रप. पाद is पादं. All the heads that I am experiencing
are the heads of ईश्व. भगवान ् has thousands of heads because every head is
भगवान ्s. सहश्र: सहश्रप. ईश्व दशर्न is in the form of my change in attitude
towards the world. This is conveyed through ऊणर्ना�:दृष्टा:. It revolutionizes
our concept of vision of God. We have several stories in परु ाण where bhaktas see
God as a person. We get stuck in those stories but theyare all for beginners. We
should not be carried away by those stories. What we require is not भगवान ् coming
and going. आयाराम ् गयाराम ् is not the real भगवान ्. Who is the real भगवान ्? The
one who is available all the time. This is a very important lesson learnt through the
spider.
The 6th and last one is the wasp. A क�ट:, an insect, gets converted into a wasp by
meditating upon it. भ्रमरकन्न्य:. The first stage is saying ब्रह् is जगत्कारण,
That was the 24th and final गुर. Then he added one more गुर as the very body itself.
He said he learnt two lessons from body. One is that by observing the body, he
understands that the body is a perishable, a temporary instrument. So, I should not
rely upon the body for my peace, security and happiness. Before the body falls, I
should discover the immortal and imperishable. TF, the body gives me a lesson in
वैराग्य, detachment. Everything perishable will be an asset for some time and every
asset will later get converted into a liability. Our own body is the best example. Is
it an asset ora liability? Now you will say it is an asset but then a time comes when
the body becomes a burden, when it is full of diseases. Then people begin to pray,
‘O Lord, take away the body.’ Nothing in the world is reliable. Everything you
think to be an asset itself will turn into liability. Don’t get attached to the body.
Use the body as an instrument and before the body goes away, you should have
discovered the immortal आत् inside the body. Thus, the body is a गुर for learning
वैराग्य. This is the negative aspect of the body.
The positive side of the body is that it serves as an instrument for gaining the
highest knowledge. The human body is the rarest instrument which is useful for
discovering our real nature. These are the two lessons mentioned. Thereafter, he
talks about the glory of the human body. That it is a rare blessing. Make use of the
body before it dies to gain the highest and the best goal of life, मो�. Name, fame,
position, possession, everything will come and go. Relations will come. They also
will go away. पणु ्य and पापंalso will go away. धमर अथर काम are all perishable. Only
मो�: is imperishable goal. So, use this body for attaining मो�, spiritual
I give the exampleof गङ्ग स्नान in Haridwar. There they have channelized the
river with plenty of water and so the current is very fast. You hold on to some sand
or rock but that also will roll. They have kept a chain fixed to the banks of the
river. So, you first hold on to the chain. The current will be pulling you.Enjoy the
cool water. Enjoy any number of dips but never let go of the chain. Hold on to the
chain because that is the only stable thing. Life also is like taking a dip in a fast-
moving river. Everything will go away, will have to go away. The moment you
think they all will go away, you will have fear. Toavoid that sense of insecurity and
fear, the only method is holding on to God. This attitude is called detachment from
the world and attachment to God. Use the world to serve and purify. Hold on to
God for peace, security and happiness until you discover God is inside. After
वेदािन्तक study you realise that God is none other than our very आत्. So, world-
dependence to God-dependence to self-dependence. The moment I develop
We will now enter the 5th chapter of UGA. Page 71, chapter 5, verse one.
श् भगवानवाच
ु
मयो�दतेष्वव�हतःस्वधम�षुमदाश्
वणार्श्रमकुलाचारमकामात्मासमाचर१०.१॥
In the previous 3 chapters LKA did not give his direct teaching but taught through
the अवधत ू गीता, i.e. अवधतू यद ु संवाद:. The main message conveyed through UGA
is that the human intellect is capable of learning from different sources if only it is
open and discerning. That doesn’t mean we don’t require गर ु and शास्त्. गर ु and
शास्त् are compulsory but we can learn from worldly experiences also. In fact, we
have to understand the limitations of the world only by going through worldly
experiences. It cannot be taught by others. पर��य लोकान ् कमर्�चतान- one has to
examine one’s experiences and learn the limitations. To convey this and the glory
of human intellect, LKA gave अवधत ू गीता.
From the 5th chapter LKA introduces the real teaching. Actually, LKA’s teaching
of the UGA begins from the 5th chapter only. In this chapter he gives a very
beautiful set of instructions for all spiritual seekers.
In this very important श्लो, he begins by saying, मदाश्र -once you become a
spiritual seeker, once you have understood the limitations of all the wordy goals,
you will fix भगवान ् as your goal. The world is ephemeral, भगवान ् alone is
permanent. We should not use भगवान ्, the permanent one, to attain the
impermanent. It is like giving your gold ornaments to purchase a few balloons. It is
a bad bargain because you use something of a higher value to purchase something
of a lower value. The intelligent approach is to use the ephemeral world for
“attaining” the infinite भगवान ्. A spiritual seeker is one who has the permanent
one, the stable one and the reliable one as his goal. In वेदान्त, the permanent goal
is मो�. In भागवतं, मो� is called भगवान ् himself. The one who has fixed भगवान ्
as the goal needs to know the way to attain भगवान ्. Not only he has to know the
The same word मदाश्: is there also. Some people interpret surrender differently.
They think that once we surrender to the Lord, we need not put forth any effort.
We need not attend classes. We need not do any साधन. They think, surrender
means I have given the contract to भगवान ्, who, like a Swiggy agent, will shop for
you and bring it to you. They think भगवान ् will go to different places and bring
धमर अथर काम मो�. They don’t want to take responsibility. Vedantic surrender is
different. I seek the help of the Lord for doing what I have to do. I have to follow
कमर योग. I have to follow उपासन योग. I have to follow �ान योग. I take
responsibility. I take charge of my life. I surrender to the Lord to draw confidence
and strength. Surrender is not a substitute for freewill and effort. I retain my
freewill. I continue my efforts. For following the path. I draw strength from the
Lord. Vedic शरणाग�त is different from the theological शरणाग�त which is very
popular. There, the belief is to ask भगवान ् for anything and he will bring it. Give
me a cup of coffee. भगवान ् will give reduce my weight. भगवान ् will do some
exercise. Try that. Ask भगवान ् to do daily jogging and see whether your weight
will come down. Nothing doing. You have to take responsibility.
उद्धरेतात्मनात्म आत्मान अवसादयेत्. Surrender is not a replacement for our
efforts. Let it be very clear.
वणर्आश कुलाचारं समाचरेत्. वणर धम,र will be talked about very elaborately later in
UGA.
ब्राह ��त् �वशां शद
ू ्राण च परन्त ।
कमार्� प्र�वभक्त स् भाव प्रभवैगुर्ण४१॥
In the 18th chapter of the BGA, LKA talks about वणार श् धम.र Unfortunately, now
the वणार श् way of life has become obsolete. TF, whenever वणार श् is mentioned
we remember PMY, our duties to the five fold infra structure. TF PMY and कुल
आचारं . There are family traditions that our parents and grandparents followed
based on scriptural teachings. Many of our cultural practices are based on
scriptural teachings. Even an autorickshaw driver who would have not studied
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scriptures will start his vehicle only after touching the screen and his eye. From
where did he learn? Culturally, things have been transferred to us. On आयधप ु जू ा
day we worship all our instruments. All these are learnt from कुल परम्प only. TF,
वणर आश् कुल आचार. May you follow the habits कुलाचारं. अकामात्म -Not for
benefitting you materially but for internal growth. May you remember the purpose
very clearly. साधन चतषु ्ट संप��. I will translate it as internal refinement. May
you समाचरेत्. Where does spirituality start? Remembering the Lord early in the
morning is the first step of spirituality. Thereafter PMY. Continuing,
अन्वी�ेत�वशुद्धात्मादे�हनां�वषयात् मन
गुणेषत
ु �वध्यानेनसवार्रम्भ�वपयर्१०.२॥
A very powerful verse in which LKA condemns materialistic life and materialistic
people who don’t believe in religion, in scriptures or in God. अथर काम प्रध पर ु ुष:
all materialistic people. Their day starts with mobile. Get up and watch. Instead of
कराग् वसतील�मी: but कराग् वसती mobile phone. Not Lakshmi, not Saraswathi,
not Parvati because they say, ‘We don’t believe in all these things.’ They believe
only in the visible world, visible sense objects and pleasures. Earn and entertain
yourself. This is materialistic life. LKA says watch them and understand. They live
an attractive life but they will never get lasting peace, security or happiness. All the
fundamental things, materialistic life cannot give. It may seem to give but it will
not give them happiness at all. अनु ई�ेत may you watch their life, their progress
and interview. �वशद
ु ्धात् – a spiritual seeker who has spirituality as his goal,
न्वी�े. दे �हनां �वषयात्मान -all other human beings who are given to �वषया:.
�वषया: means more and more sense pleasures. Partying. New Year means party.
Week end means party. All the time party, drinking and clubs. They know only
these things. If you talk about any of these things, they mock and laugh at us
saying, we are unintelligent people. �वषयात् is one committed to sense objects
and sense pleasures. They do that because गण
ु ेषत
ु �वध्याने they think that the
materialistic world made up of माया and the three गण
ु ा: is the ultimate reality.
गुणेषु means the world of sense objects which are born out of the three गुणा:. गुणा
Money is God for them. गुणेषु त�व ध्याने. Watch their life. Have their desires
been fulfilled? On the other hand, you will see that one desire leads to more and
more desires. They are submerged in that, never satisfied with any amount of
pleasures or any amount of money. TF, सवर आरम्. All their materialistic
undertakings give �वपयर्य- opposite results. Through there undertakings, they seek
peace, security and happiness but they actually get more insecure. More moneyed,
more insecure they are. You have to learn this from observing materialistic people.
You should never be enamored by that. सवर आरम्. आरम् - materialistic
undertaking, �वपयर्य - all counter productive. What do they end up with? When
they are growing old, their children quarrel for their wealth. So many factories,
shares, land for which children are in court. They are not on talking terms among
themselves nor with the parents because they gave a little extra to one of the
children. Continuing,
सपु ्तस्य�वषयालोकोध्यायतोवामनोर
नानात्मकत्वाद्�वफलस्तथाभेदात्मधीगु१०.३॥
Very profound, unique verse which we don’t find even in BGA. LKA says, the
whole world that you experience is like a dream. What we learnt in माण्डुक
का�रका and VS, here LKA very causally says, the whole world appears real but it
is not the ultimate reality. It is only a relative reality like dreams. Are dreams real
or unreal? You should never answer that question. You should ask, ‘For whom?’
For a dreamer who is in the dream, it is not a dream. He sees the dream as waking.
He experiences it as real. Only when he wakes up, he will realise it is not real.
Similarly, LKA says, we are all dreamers. For us, the dreamers, this dream is not
dream in dream. TF it appears real but on waking up or on enquiry this will also
Here he says सपु ्तस �वषय आलोक:. सपु ्: - for a dreamer, there is a आलोक: -
experience of �वषया: -varieties of sense objects which are real for him as long as
he continues to sleep. The moment he wakes up, it will just dissolve into the mind.
सपु ्तस �वषयालोक: यथा -like, ध्यायतोवामनोरथ. ध्याय: - a person who is
involved in varieties of internal building of the castles. ध्याय means visualizing
or fancying in the mind. मनोरथः -he builds so many things in his mind like a house
which is not there. They are all apparent, not real. तथा -similarly, गुण:ै भेदात्मध: -
the perception of plurality through the sense organs in the waking state also.
भेदात्म - plurality. धी: - perception or cognition. Perception of plurality in the
waking state through गुण:ै .
In this context, the word गुण: means इिन्द्रय, sense organs. They are all
produced through the सत्वगु of the पञ् भता
ू �न. In TBA, पञ् �ानेिन्द्रय are
born out of the पञ् सत् गण
ु of the पञ् भता
ू �न. Since they are गण
ु काय�, sense
organs are called गण
ु . Whatever we perceive through sense organs as solid are all
नानात्मकत्वा - pluralistic in nature, they are all �वफल: - they will not serve your
purpose. �वफल: means they will not give you what you expect out of them.
This is not only वेदान्त even modern science says that all the solid world is
nothing but tangible atoms in motion which appears as the solid wall. If you have
got eyes to see the atoms or particles, all these will be particles in high motion.
According to quantum science, the world is nothing but atoms or energy in motion.
On enquiry, wall is not wall. Tree is not tree. Carpet is not carpet. Our body is not
body. They are all atoms in high velocity. गुण:ै what is perceived solidly by the
sense organs, we expect them to give us three fundamental things- Peace, Security
�नव�ंक
ृ मर्सेवेतप्रवृ�ंमत्परस्त्
िज�ासायांसम्प्रवृ�ोना�द्रयेत्कमर्च१०.४॥38.49
If the world is not reliable or dependable, then what is the only reliable thing? God
dependence. May you gradually shift from world dependence to God dependence.
Initially, one will not know what exactly God is because God is the most
mysterious entity which we are unable to perceive with our sense organs. Neither
modern science nor our perception is able to clearly reveal what God is. Later we
will discover what is God’s nature. Until then, God may be represented by any
इष्टद ेवत. In mathematics, until you find the answer you start with supposing X is
the answer and then go through the steps and at the end you will nicely know what
X is. God is initially, X. Ultimately, you will know that God. You know the secret?
We will discover that God as the one which is our own body mind complex. अहं
आत्म गडाके
ु श सवर भता ु सयािस्थ:. We will discover that Lord in ourselves
ultimately but until then, let God be represented by X. In religion, X means Rama,
Krishna, Ganesha, Devi, any form you take. May you learn to transfer dependence
to God, इष्टद ेवत.
LKA says मत्प:. मत्प: - turning your attention to me. Here, it refers to LKA but
it can be Rama also, it can be Shiva also. May you develop इष् देवता भिक् and
hold on to that. Then your goal is discovering God from एक रू ईश्व to �वश् रू
ईश्व. भ:ू पादौ यस् ना�भ:. भगवान ् is not only in वैकुण् or कैलास but भगवान ् is
very much available in the form of �वश्वर ईश्व. Finally, भगवान ् is available in
the form of the very unobservable observer, the un-objectifiable subject as, चैतन्
रूपे च ईश्व: वतर्त. We have to come to this ultimately. Start your साधना with
प्रवृ त्यजेत. प्रवृ means all the worldly activities which are meant for worldly
प्रवृ. प्रवृ means काम्यकमार्, त्यजेत- may you gradually give up. Don’t give up
पज
ू ा itself. Convert the पज
ू ा into �नष्कामपूज. �नव�ंक
ृ मर means �नष्कामकमार्.
PMY, do service to the world and use that service for �च� शद
ु ्�. �नव�ंक
ृ मर्सेवे.
�नष्कामकमार्कुर. To use the 7th chapter language, reduce अथ्
र भिक, अथार्थभिक्
and increase िज�ासु भिक्: and िज�ासायांसम्प्र: so that the mind becomes
sufficiently refined. How do I know if my mind is refined? Worldly desires will
come down naturally. They are not artificially suppressed. Suppression is
oppression which will lead to depression. As long as you have desires, fulfill them
in a legitimate manner. When you do PMY and �नष्कामपूज, worldly desires will
come down.
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As I said in New Year talk, �नष्कामभिक will give more आनन्द than
सकामसख
ु ं.कामानन्: धमार्नन: मो�ानन्:. I spoke about these three. I said
धमार्नन: is superior to कामानन्:. We will get joy without all those sense objects.
Once worldly desires come down, spiritual desire becomes deeper and there is a
desire for scriptural study. You will get the opportunity also. भगवान ् will give
desire for attending UGA. You all have come here when you could have done
something else. There is some पणु ्य म which brings you to this class, which itself is
a great thing. TF, he says िज�ासायांसम्प्र:. When desire for �ानयोग increases,
you can gradually change the proportion of कमर्यो and �ानयोग. Initially, do
more कमर्योग�नष्कामपू and PMY. Once the desire for �ानयोग increases, you
can reduce PMY and �नष्कामपूज and use the extra time for श्रव and मननं. Now,
we listen for one hour and touch UGA book only next Sunday before coming to
class, if you are coming to class. Instead of that spend some time in revising, श्र
मनन �न�दद्यास. Start कमर्यो. Graduate to �ानयोग. Reduce कमर्यो. You will
get the ultimate knowledge that I am the only source of permanent peace, security
and happiness. This discovery is the ultimate goal. Details in the next class.
�नव�ंक
ृ मर्सेवेतप्रवृ�ंमत्परस्त्
िज�ासायांसम्प्रवृ�ोना�द्रयेत्कमर्च१०.४॥
In this chapter LKA is giving instructions to those who are interested in making a
spiritual journey leading to मो� or the attainment of the Lord himself. First, he
talks about the materialistic approach of the worldly people due to ignorance. The
materialistic approach is choosing any goal which is within the universe and
therefore ephemeral in nature. These may be money, name, fame, position,
possessions or relations. All these worldly goals are ephemeral and TF, not worth
relying upon to give peace, security and happiness. We should choose and hold on
to something stable and eternal. We do not know what that eternal thing is and we
need to take the help of the scriptures to find out what that is. When we look at the
world based on our experience, there is nothing that is permanent. From the
smallest atom to the biggest star, everything is impermanent. We have no way of
knowing whether there is something permanent. Only our scriptures can point the
way to something stable and permanent. The scriptures introduce that permanent
reality through different names and based on that we have to fix that as the goal.
That �नत्यवस् is called ईश्व: भगवान ् or the Lord. In वेदान्त language the same
�नत्यवस् is called ब्रह् or मो�:.
Now a beautiful set of instructions follow for spiritual seekers. In the 4th verse
which we completed in the last class, LKA said मत्प: प्रवृ�ंत्यज. प्रवृ means all
the religious activities for finite worldly goals called काम्यकम, त्यजेत- may you
gradually reduce. When we go to temple do पज
ू ानमस्का, we should know what to
ask from the Lord. Going to भगवान ् and asking for a pumpkin, how meaningless it
is! The greatest things in the world are equivalent to a pumpkin only because they
are all perishable. If at all you do पज
ू ा, continue and learn to ask for appropriate
things like internal growth, maturity, the mind to seek youas the ultimate goal, the
desire to come to �ानयोग, the spiritual wisdom and through that मो�. Chanting
कमलजद�यताष्टक is the best prayer for a spiritual seeker. That is why I have
chosen that in our class also. Many of you may not know because you come to
class after we finish the chanting. If youcome early you cansee. It is the best prayer
worth chanting every day, not just Sunday after Sunday. �वद्या शद ु ्धा च बद
ु ्�ध
कमलजद�यते सत्वर दे�ह- May you give me a pure mind and spiritual wisdom. We
also seek a healthy body, not for sensual pleasures, दृ शर�रं so that I can do all
spiritual practices. Healthy body is also for मो�. Money is also for मो�.
गह
ृ स्ताश is also for मो�. That is why it is called आश्र:. TF, may you drop all
the काम्यपूजs and do all the पज
ू ाs as �नव�ंक
ृ म.र �नव�ं
ृ means �नष्कामपूज. �नष्का
means �च� शद
ु ्� काम:, with desire for internal purity. May you do all the daily
पज
ू ापारायणं etc. Performing पज
ू ा is until purity comes, until the mind becomes
mature. What is maturity? Desire for self-knowledge, अथातो ब्रह्मिज. Desire
to study उद्धवगीतor BGA or the उप�नषद should come. Often there will be desire
but there will be no opportunity. By भगवान ्’s grace we will get desire and we will
LKA says, कमरचोदनां. All the religious activities can be, न आ�द्रये. You can
reduce. You need not give that much importance. Initially ritualsare more, study is
less. Later study is more, ritualsare less. The proportion must be gradually
changed. िज�ास - spiritual study, सम्प्र: -when a person is engaged more
कमरचोदनां, all the पञ्चमह य� instructions न आ�द्रये- need not give importance.
Keep it at the minimum level. Not in the beginning but later as we get purer.
Continuing. Verse 5-
यमानभी�णंसेवेत�नयमान्मत्परःक्व�च
मद�भ�ंगुरुंशान्तमुपासीतमदात् मक१०.५॥
Thereafter, we have to focus upon our own mind and treat the mind like a garden.
Gardening requires lot of effort. We have to plant flower, fruits or vegetable plants
and gradually remove all the weeds which are obstacles. In the mind also, may you
implant all the virtuesenumerated in the scriptures as दै वीसम्पत and remove all the
weeds called आसरु �सम्पत. BGA 16th chapter gives the list. Here also a big list is
given in the 14th chapter. BGA calls it दै वीआसरु �सम्पत, here it is called यम and
�नयम. यम: are all the negative things which should be diligently avoided, �नयम:
are the positives which should be followed. In योगसत्र
ू and �नयम are five each
but UGA gives us twelve यमा: and twelve �नयमा:. LKA doesn’t enumerate here
because theycome later. We will just read the list. When we come to the 14th
chapter, if we all survive, we will be study it elaborately. We will just read the list
of यम and �नयम on page 212, Chapter 14.
Verse 34- purity of mind and body, repetition of the Lord’s name, austerity,
offering of oblations in the sacred fire, faith in oneself. This one is very important.
We should have faith in God, गुरुशास but most importantly, we must have faith in
our own capacity to follow spirituality. We have to repeat regularly, ‘I can.’
Hospitality, worshipping Me, visiting holy places, working for the good of others.
परोपकार is considered a very important discipline, contentment, service unto
teacher, आचायर उपासनं.
We have to attempt all these to the extent possible. There must be effort do not
bother about the degree of success. We need not compare ourselves with others.
One very simple value -non-hurting others physically or verbally by using rude
words. Being impolite. Not answering when somebody asks a question, not smiling
when someone smiles at you. These are all simple yet beautiful values. Having a
pleasant face, pleasant words. It doesn’t take too much time just simple alertness.
We can deliberately try to follow all these values. LKA says, यमान ्अभी�णंसेवेत-
morning I make a decision that I will be pleasant w.r.t handling others. I will be
gentle. अभी�णं – diligently, with commitment one should follow. Page 212, verse
33- यमान्सेवे. �नयमान ् , the other groups of virtues in the 34th verse, page 212.
मत्प: -if youare a spiritual seeker,: क्व�चत -to the extent possible you do without
being overcritical of yourself. Many people are too critical and always say, ‘I am
not able to do.’ Some people are overcritical of others. There are some very nice
people, they never criticise others. Their problem is they constantly criticize
themselves. LKA says that is also wrong. नात्मान नात्मानमवसादयेत. Never pull
yourself down. To the extent possible, you follow but you must attempt. All these
are for mental refinement. Mental refinement will not give spiritual knowledge but
it is a necessary step for gaining knowledge. Knowledge is possible only with the
help of a गुरो: consistent teaching. TF, may you approach a गुर with a desire to,
learn the scriptures. In the 4th of the chapter of BGA
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तद्�वद् प्र�णपात प�रप्रश् सेवया ।
उपदे �यिन् ते �ानं �ा�ननस्त�वद�शर् ॥ ३४ ॥
�ानं will not automatically happen. Any amount of पज ू ा we do will not give
knowledge. Meditation will not give knowledge. Following values also will not
give knowledge. All of them will make my mind a refined mind but ignorant. DS
says, previously he was impurely ignorant, now he is purely ignorant. Ignorance
will never go by itself. You have to gain knowledge. �ानं alone can remove
ignorance justas light alone can remove darkness. We have to diligently work for
�ान.ं The work LKA says is गर ु ुंउपासी. At the appropriate time, may you
approach a गर
ु and seek consistent and systematic teaching. All the उप�नषद: begin
with �शष् approaching the गुर and seeking knowledge. Kenopanishad begins
के ने�षतं पत�त प्रे�ष मनः,�शष् asks the गुर. The entire Upanishad is a consistent
teaching of the आत्म or ब्रह्. अद��ह भगवो ब्र �वद्याया व�रष्ट . BGA starts
with �शष्यस्तेऽ शा�ध मां त्वा प्रपन् ॥ ७ ॥ I surrender to you. Give me knowledge
not by touching the top of the head or bottom of the back. Knowledge will not
come by touching चा�ुषी द��ास्पश द��ा etc. These can only be initiation but that
should be followed by consistent and systematic teaching on the part of the गुर and
consistent and systematic learning on the part of the disciple. I call it spiritual
education program. That can never be replaced by any other method. Who says?
Not me. LKA says.
TF, गर
ु ुंउपासी- May you serve the गर
ु is indicating the attitude towards the गर
ु .
The attitude should be of श्रद and भिक्:. What is the qualification of the गर
ु ?
मद अ�भ�ं -a गर
ु who has clearly understood God in his total nature. Total nature
means three levels. एकरूपईश्in the beginning where God is visualised as a
person like Siva, Vishnu etc. That is the LKG God. Thereafter I have to refine my
understanding. God cannot be a perishable entity. God has to be infinite. The entire
universe is infinite. I should understand that the universe itself is the manifestation
of God. From there I have to go to the next leela. Beyond this is the next level of
God who is non-changing principle beyond time and space. अशब्द म अस्पश अरूप
अमान्यमत्सरोद�ो�नमर्मोदृढसौ
असत्वरोऽथर्िज�ासुरनसूयुरमोघवाक१०.६॥36.19
LKA mentions some virtues here which every disciple should follow. DS defines a
value. A value is a value only when the value of the value is valued by you,
otherwise सत्य वद सत्य वध. I know truthfulness is good but I don’t consider it as
that important. No. I should value every one of them.
The first value is अमा�नत्व. अमानी- freedom from superiority complex because a
disciple who comes for spiritual knowledge may be a very accomplished person in
the material field. He might have three Ph.Ds and he might be director of several
companies. He might have got awards and all. While one may be great in
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अपरा�वद्य, once you come to परा�वद्य may you be humble and surrender to the
गुर. Even the kings in those days is to go to the गुरुकुल and do नमस्का to the गुर.
In the 13th chapter also, the first value is अमा�नत्व. Here also अमा�न means may
you be humble. So, humility is very important and one of the exercises given for
humility is नमस्का. When I am very arrogant, it is very difficult to do नमस्का.
How to bend in front of another human being? He is stiff necked. TF, learn to bend
and do नमस्का.
The next one is अमत्स:. मात्सय- entering into competition. Parents always tell the
children you must get the first rank. Children in LKG UKG face such heavy
competition which creates tension, comparison, jealousy, complex etc. In the
गुरुकुल, don’t compare yourself with another disciple and never feel either
superiority complex or inferiority complex. In the गुरुकुल, there was no
comparison. Every student enjoyed progressing at his own pace. गुर also did not
compare and create a complex.
Next, द�: - efficient, sincere, committed, not lazy, अनलश:. In the गुरुकुल schedule
is very tight. Morning we have to get up very early. No laziness and sleeping till 10
o’clock. From 4.30 a.m. to 9.30 p.m. continuous activities. No time for laziness.
Then, �नमर्:. Very important qualification. Never own anything, भगवान ् is the
owner of everything. I am the user of things that भगवान ् has given me and which
भगवान ् can take away anything from me at any time. Freedom from ownership.
Then अथर्िज�ास:. अथर: means the ultimate truth behind the changeless truth behind
the changing universe. The changing universe is put in triangular format, जीव
जगत्ईश्व:, God, world and the individual. I want to know the truth behind all
these three. That one truth is what I want to learn. TF अथर िज�ास:ु is one desirous
of knowing अथर, reality.
The last value is अमोघवाक्. Never speak unless there is some purpose. Never
speak for speaking sake. Nowadays, everybody talks on the cell phone
continuously. You think they are mad. No, it is because they are alone. First
spiritual sadhana is reduce talking. First ask yourself if the other person is
interested in listening to me. I will tell you a truth. Nobody is interested in listening
to us. TF, let us not impose ourselves. You can just share one or two sentences and
if that person shows interest then talk more. Otherwise मौनं. अमोघवाक् means
reducing talking. More in the next class.
अमान्यमत्सरोद�ो�नमर्मोदृढसौ
असत्वरोऽथर्िज�ासुरनसूयुरमोघवाक१०.६॥
In this 5th chapter, an important chapter, LKA is giving a clean set of instructions
for all those who want to pursue the spiritual path. The whole teaching is based on
the वेदा:, whichare the original scriptures. We should remember that all the
परु ाणा�न including भागवतं UGA etc. are not the original scriptures but secondary
scriptures called स्मृ� ग्रन. All the स्मृ� ग्रन: borrow the teaching from the
original scriptures, वेदा:. LKA is presenting the Vedic teaching here. His message
is that मो� or liberation is possible only through self-knowledge. There aren’t
several methods or options. There is only one method for मो� and वेदा clearly says
तमेवं �वद्वान अमत ृ इह भव�त न अन्: पन्थ अयनाय �वद्यत. आत्म�ान is
knowledge of our own real nature. This is the message given in the final part of the
वेदा called वेदान्त or उप�नषद. वेदा says spiritual knowledge is possible only when
the mind is prepared and refined. TF, we should prepare the mind, refine the mind.
It is called �ान योग्यत प्राि:. When we refine our mind, we will naturally
develop a desire for वेदािन्तक study. Not only will the refined mind desire for
knowledge, it will also get an opportunity for gaining knowledge. Justas the
honeybees come when the flowers blooms, when we develop a sincere desire for
spiritual knowledge भगवान ् will give us an opportunity. Refine the mind, develop
a desire and the opportunity will come. Make use of the opportunity. Go through a
spiritual education program. Knowledge will come. This is the whole method that
LKA talked about in Verses 4 and 5. May you follow कमर्यो. कमर्यो is to use
your entire religious life for internal refinement. Whether you go to temples or do
पजू ा like राम नवमी or कृष्णाष्ट, instead of using the पज ू ा for material benefits,
convert all your पज
ू ाs, all your जप for internal refinement. Use your family life to
achieve internal refinement while serving the family. Let the goal be internal
refinement. Once sufficient refinement comes you will naturally develop a desire
to know more about spiritual teachings. So आथर्भिक and अथार्थ�भिक will
Some of the parameters indicating mental refinement were mentioned in the 6th
sloka which we saw three weeks ago. अमानीअमत्सरद: �नमर्:दृढसौह:असत्व:.
अमानी -be humble. Don’t be arrogant because you have many worldly degrees or
you occupy a high position. Without humility knowledge will not come. असत्व: -
be patient. Spiritual growth is not like instant coffee, instant idly nor is it not a fast
food restaurant. Internal growth is tortuously slow often creating diffidence in the
mind whether I will progress at all. Progress takes place but gradually. Swami
Chinmayananda wrote a beautiful book, ‘Hasten Slowly.’ अथर्िज�ास: maintain
your desire for knowledge. अमोघवाक्- reduce your talking. Don’t talk too much.
Continuing, Verse 7, page 73-
जायापत्यगृह�ेत्रस्वजनद्र�वण
उदासीनःसमंपश्यन्सव�ष्वथर्�मवात१०.७॥
�वल�णःस्थूलसू�माद्देहादात्मे��तास्व
यथािग्नदार्रुणोदाह्याद्दाहकोऽन्यःप१०.८॥
How is self-enquiry done? Certain principles and laws are given by the वेदािन्तक
scriptures and the gurus. We have to apply the law using our बद ु ्�. Scriptural
study is not an emotional pursuit but an intellectual enquiry. Generally, when we
listen to Katha kalakshepam, our experience is that they will tell the story of राम
कृष् अवतार. Even in the भागवतं 10th chapter we listen to the stories of the deities
and we get emotional. Thus, whole Katha kalakshepam means emotion. �ानयोग
is not Katha kalakshepam. It is a clean, intellectual enquiry. We should be
prepared. We should use our intellect.
Self-enquiry has two important principles, foundation stones. The first principle is,
‘I, the experiencer of the world am different from all the objects of the world that I
experience.’ In simple language, the experiencer-subject is different from all the
experienced objects. I experience the wall; I am not the wall. I experience the
chair; I am not the chair. This is where we start वेदान्त. I am the observer,
experiencer, knower different from all the known. The experiencer is called आत्म.
The experienced is called अनात्. This is called आत् अनात्म�ववे:. We will find
the initial steps easy. I am not the world. I am not the river. I am not the mountain.
I am not the light etc. Then the scriptures ask, ‘What about the physical body? We
have never questioned this before. All the time we have been assuming, ‘I’ means
the body and body means ‘I.’ We have been treating the body as ourselves. When
the body is born, we don’t call it the DOB of the body. We always say it is my
DOB. When the body is young, we say, ‘I am young.’ When the body grows old, I
say, ‘I am growing old.’ When body is going to die, we say, ‘I am going to die.’
Thus, we have taken ourselves as the body without making any enquiry. ‘I am the
body. The body is me.’ वेदान्त says don’t take anything for granted based on the
When the cloth becomes worn out, we purchase another cloth. Similarly, when the
body is worn out, not useful anymore, has been in the ICU several times and
doctors have found it irreparable we decide to change the cloth and take another
body. I should get conviction that I am not the body. This is the first lesson of
वेदान्त. We will say, ‘I am not the body,’ but to say it from our inner most heart
What about the mind? That is the next lesson. The mind is still more intimate to me
than the physical body. It is so intimate that even when I drop the physical body, I
don’t drop the mind. Mind continues to survive the physical death of the body and
we carry the mind from birth to birth. The mind also is another intimate medium of
transaction but I am not the mind as mind is also another object of experience. I
experience my own mind. I experience the emotions coming in the mind. How can
I the observer be the observed mind? Not only is it an object of experience, it is
also dropped like the physical body when I go to DSS. I don’t employ the body or
the mind. Do I continue to exist or not in DSS without bodily or without mental
operations? I am existing without transaction in DSS. In waking, I transact. In
dream, I transact. In sleep, I exist but I don’t transact because I have set aside the
mind also. LKA says, mind is an intimate instrument. Use the mind alright but
don’t conclude that you are the mind. The mind is called स� ू मदेह:. We studied all
this TBA. You may wonder why I taught TBA before UGA. That is because in
UGA, LKA uses the word स्थू, स� ू म, etc. We talkedabout 17 instruments
belonging to स�
ू म शर�रं. What are they? पञ् �ानेिन्द्रय पञ् कम�िन्द्रय
पञ्चप्राण: बद ु ्�:. In TBA, we said they are all tools of operation. Operator is
not the tool. I use this screw driver to drive the screw but I am not the screw driver.
Similarly, I am also not the mind. स्थूलद ेहाित्वल:. स� ू मदे हाित्वल�:. �वल�ण:
means different to देह. What is that? आत्म. आत्म is the real I. The real self is
neither the body nor the mind. Who is the real self? ई��तभव�त. ई��त - the
awareness principle, consciousness principle, the सा�ीचैतन्य. As सा�ी, I am aware
of them. They come and go. They change continuously but I remain changelessly.
When the body was youthful, I was aware. I know I was young. When the body
was young, I the consciousness was the same. Now that body has been replaced
दे�हनोऽिस्मन्य देहे कौमारं यौवनं जरा । Body continuously changes but I, the
witness-consciousness principle continues to exist changelessly. TF ई��त means
सा�ीचैतन्य.
There after we talk about the five features of that consciousness. ‘I’ the
consciousness principle which is different from the BMSC, is not a part of the
body, product of the body or property of the body. I the consciousness is distinct
from the body. I pervade the body and make the inert, material body, inert bundle
of chemistry into biochemistry. The third feature is I am not limited by the
boundaries of the body. I extend beyond the body. In fact, the very word आत्म is
derived from the root आप्, to pervade. आप्नो� व्याप्नो इ�त आत्म. आत्म means
all pervading. The 4th feature of consciousness is that ‘I’ the consciousness, आत्म,
will continue to exist even if the body goes away, even if the mind goes away.
Iwill be there even in महा प्रल when the world may dissolve, time may dissolve,
space may dissolve. I will continue to exist.
What will be my experience at that time when everything resolves and I exist? My
experience will be exactly like DSS where I am there without experiencing
anything or transacting. Srishti comes, I am there. Sthiti comes, I am there. Layam
happens, I am there. I am the eternal, all-pervading, consciousness principle. I am
using so many words and spending so much time, LKA covers in one line. He just
condenses in one line- आत्म ई�त स्वदृ. He gives an example. Fire burns every
object but the burnt object is different from the burning fire. TF, hesays यथा
अिग्:. The fire principle is all-pervading in the form of heat. That fire burns every
object. TF यथा अिग्:दाह्य:. दाह्य - burning fire is, दारु:दाह्यत्- is different
from दार- firewood, दाह्यत् - burnt by the fire. The burning fire is different from
that burnt firewood though fire and firewood are intimately together. You
experience the firewood and the fire separately, distinctly. Similarly, consciousness
and body are intimately together but theyare not one and the same. Theyare
distinct. The light is on my hand. The hand and light are together but hand is
different from the light. Even when the hand is removed the light will continue to
glow. TF अन्: प्रकाश:. The burning and lighting fire is different from the burnt
�वल�णःस्थूलसू�माद्देहादात्मे��तास्व
यथािग्नदार्रुणोदाह्याद्दाहकोऽन्यःप१०.८॥
LKA begins his real teaching from the 5th chapter only. In this important chapter,
LKA summarizes the entire Vedic teaching consisting of two stages of spiritual
साधना. The first stage is कमर्योगप्रधा and the second stage is �ानयोगप्रधान.
कमर्यो to purify the mind. This includes all religious exercises like पज
ू ाजपदानं
service etc. Even during कमर्यो we should be exposed to वेदािन्तक teaching,
�ानयोग but it is not given importance. Once the mind gets purified our interest in
�ानयोग increases and we can gradually reduce the time given for कमर्यो and
increase the time given for �ानयोग. That is what LKA has been saying in all these
श्लोक:. From the 8th verse onwards LKA gives us a taste of �ानयोग which
primarily consists of enquiring into our own real nature, आत् �वचार. For self-
enquiry we use two important principles as the foundations. The first principle is,
‘I am a conscious being who is the experiencer of everything. All the experienced
things are objects of experience and I am the subject, a conscious principle who is
the experiencer.’ When we study this process, we discover that, the experiencer is
different from the experiences. This is easy relative to all experiences but difficult
to apply to one’s own body and mind. Deep inquiry will reveal that the body is also
an object of experience. My body is not myself. It is only a temporary medium
through which I experience the world. It is a temporary medium because in the
waking state I use this body to experience this world. Once I am in dream state, I
don’t utilize this body. This is dropped on the bed. For dream experience, I use a
dream body to experience the dream world. Waker’s body and waker’s world are
available in the waking state. Dreamer’s body and dream world are available in the
dream state. Both of them are changeable and also mutually exclusive. In the
waking state, the other two are not available. In the dream state, this body and this
world are not available. TF, justas world is changing, the body medium also is
changing. TF, I am the user of the body not the body itself. LKA very casually
says, स्थूलात �वल�ण:.
We then have to apply the second important principle of वेदान्त, which is that all
the attributes belonging to the object of experience do not belong to the
experiencer-subject. If I am experiencing the wall and the wall is yellow in colour,
the yellow colour belongs to the experienced world. It doesn’t belong to the
experiencer ‘I.’ Not that I become yellow when I look at the wall. So, experienced
attributes belong to the experienced object never to the experiencer-subject. I am
the conscious principle. If the body is six feet tall, the height belongs to the
observed body and doesn’t belong to the observer I, the आत्म. Height, weight,
complexion, DOB, old age, death all belong to the body. TF, I should learn to
distance myself from the bodily attributes.
The same LKA says in the BGA, ‘You are never destroyed at any time.
Indestructible, observer consciousness आत्म you are.’ So, the second principle is,
�नरोधोत्प�यणुबृहन्नानात्वंतत्कृतान्गु
अन्तःप्र�वष्टआध�एवंदेहगुणान१०.९॥
LKA continues with the example of the fire to teach the next lesson of �ानयोग.
According to scriptures fire principle is one of the five elements. आकाश वायु अिग्
जलं and प�ृ थवी. अिग्नतत् is one and all-pervading. Fire originally doesn’t have a
shape of its own. When you strike a match, the fire principle which was not visible
until now becomes manifest. Fire is not produced by striking the match stick.
According to law of science and वेदान्त nothing can be created or destroyed. What
Now, look at this shloka. �नरोधउत्प�. उत्प� means आत्म, the one परमात्म as
many जीवात्मा:, seem to be born and gone. So, उत्प� means birth, �नरोध: means
death. अण-ु ane जीवात्म appears to be अण,ु in the form of a mosquito. बह
ृ त् means
big जीवात्म like an elephant. नानात्व means plurality which also really doesn’t
belong to जीवात्म but to the body only. आत्म is only one परमआत्म. TF नानात्व.
नानात्व means plurality. All of them तत्कृतान गुणान ् –they are all attributes
belonging to the manifesting medium. अ�भव्यन्जकउपा. In वेदान्त the medium is
called अ�भव्यन्जकउपा. उपा�धs are many. उप�हतंआत्म is only एक:. तत्कृतान
योऽसौगुणै�वर्र�चतोद ेहोऽयंपुरुषस्य
संसारस्तिन्नबन्धोऽयंपुंसो�वद्यािच्छदा१०.१०॥
This आत्म is my own original nature and is nothing but consciousness principle.
BMSC is like the wick, the container and the oil. So, as the manifesting mediums
for the आत्म, what are the body and mind made up of? What is the raw material
with which the body and mind are made? LKA says, अयं पर
ु ुषस देह:. असौ दे ह: -
this body is गुण:ै �वर�चत:- made up of the fundamental material substance called
माया. I request you all to revise माया or the introduction to वेदान्त so that you can
easily grasp these difficult portions. In माया we started ब्रह्मा सत् रजस ्
तमोगुणाित्मक माया अिस्.माया is the most fundamental material substance which
has three गुणा: -सत् रजस ् and तमस ्. These three गुणा: represent three faculties
which we enjoy and through which all life’s activities are possible. सत्व -
representing knowing faculty, रजस ् representing doing faculty, तमस ् representing
resting faculty. What is life? Know, do, rest. Either you know something or you do
something or you rest/doze. Entire life is nothing but KDR. All these three
faculties are in the BMSC because it is made out of three गुणा: of माया. TF, LKA
says गुण:ै �वर�चत:. This BMSC made of three गुणा: with three faculties is a great
blessing because through this alone you can do all activities. Even if I have to
claim I am the great आत्मis possible only when the BMSC is there. आत्म by
itself cannot claim, I am आत्म. Very important. It requires assistance of माया
which is called शिक्: in Soundaryalahiri first line is �शव: शक्त् यक
ु ्: य�द
भव�त शक्: प्रभ�वत.�शव can do anything only if शिक्is there. �शव: is आत्म
तस्मािज्ज�ासयात्मानमात्मस्थंकेवलं
सङ्गम्य�नरसेदेतद्वस्तुबुद्�धंयथा१०.११॥
All very important श्लोक:. LKA is advising all spiritualseekers to develop desire
for scriptural study. People practice all kinds of spiritual साधना�न but one thing
people do not do is consistent and systematic study of scriptures. Somehow people
think it is nothing but an intellectual exercise or they say it is one of the methods
suited only for those who like �ानयोग. I like भिक्तयो. I will do that only. Why
should I study scriptures? Another person loves कमर्यो and he says, I will do
service. Another will say, ‘I will do नाम संक�तर्न,’ कलौ कल्म �च�ानां. LKA
clearly says none of them can give मो�. They all can only purify the mind. You
should develop a desire for systematic scriptural study which LKA calls िज�ासा.
अथातो ब्र िज�ासा. In the BGA he says आथ� िजग्नासुरा�थ. िज�ासा means we
should love scriptural study.
िज�ासया -by developing desire to study the scriptures, आत्मानंपर म केवलं -you
should know सङ्गम is there insecond line सम्यक्�ात, you should repeatedly
study and come to know आत्म as my own self who is aware of my own body, my
own mind, my own thoughts and my own emotions. That aware-conscious I am
Then, LKA throws a bomb shell. Not only should you know that the BMSC is a
temporary instrument, it is a product of three गुणा: belonging to माया. TF, BMSC
is माया product. Whatever is माया is a magical appearance. Really speaking and
upon enquiry, it is not there. Just like a dream world, it appears and when you
wake up it disappears. Similarly, this world also appears and upon enquiry it will
be माया. वस्त बदु ्�ध त्यजेत- don’t take this BMSC as absolutely real. After death it
will be reduced to a handful of ashes only. We do all these things to the body,
spending so much of money in parlours. How can you take this body as solid
reality? Drop the idea that body is सत्य. वस्त बदु ्�ध means सत्यत भावानां.सत्यत
अध्यास �नरसेत्- you should drop. अहं सत्यजगिन्मथ् is the ultimate teaching. यथा
क्र means gradually one by one you should understand that everything other than
आत्म is �मथ्य. More in the next class.
तस्मािज्ज�ासयात्मानमात्मस्थंकेवलं
सङ्गम्य�नरसेदेतद्वस्तुबुद्�धंयथा१०.११॥
We have to intensely be aware of this संसार problem and have an intense desire to
solve it. We should know कमर्यो will never solve the problem and that �ानयोग
alone can do it. So, we should develop a desire for �ानयोग and seriously pursue.
अथातोब्रह्मिज�. LKA indicated this in verse 11 which we saw in the last class-
तस्माित्ज�ा. Here, the contextual meaning of िज�ासा is, enquiry done with an
intention to know my real nature. According to scriptures, the notion that I am a
mortal individual is based on self-ignorance. If only we really enquire into our
nature with the help of scriptures and गुर, we will be able to awaken like a dreamer
waking up from dream. When the dreamer wakes up from his dream, he
understands himself to be someone totally different from what he thought himself
to be in the dream. He discovers he is not a creature within dream but he is the very
creator of the dream. Creature to creator is not an ordinary transformation. With
the intention to bring about such a transformation, िज�ासय, one should enter into
an enquiry with the help of गुर and शास्त. गुर and शास्त are mutually dependent for
validity. गुर may not use the scriptures directly for teaching but it should be based
on शास्. िज�ासय आत्मान केवलं परं सङ्गम. Just as the dreamer awakens into his
waker nature, we have to get a second level of awakening. That super waker is
called the आत्म which is neither the body nor the mind but the consciousness
principle which is enshrined into the BMSC. केवलं परं चैतन् सवरूप आत्मान.
सङ्गम- means सम्यक �ात्व which requires consistent, systematic study of
scriptures for a length of time under a competent आचायर. I should also regularly
ask my intellect if I am convinced of this message. I should not simply nod my
head out of sympathy for the teacher. I should ask myself whether I am convinced
that I am not the body-mind but the सा�ी चैतन्य which is aware of the BMSC.
In the vision of वेदान्त, आत्मान केवलं परं. The केवल पर आत्म, the चैतन्य, the
consciousness principle alone is सत्य. That alone lends existence to स्वप प्रप
when I am in स्वप. The same consciousness alone lends existence to जाग्रत्प.
The waker’s universe borrows existence from the आत्म when I am awake.
Dreamer’s universe borrows existence from आत्म when I am in a dream. Thus,
आचाय�ऽर�णराद्यःस्यादन्तेवास्यु�रार
तत्सन्धानंप्रवचनं�वद्यासिन्धःसु१०.१२॥
This spiritual education program between the गुर and �शष् is presented with a
particular example here. Spiritual education program means consistent teaching on
the part of the teacher and consistent listening or exposure on the part of the
student. Consistency includes continuity and remembering the previous portion
done. So many concepts are introduced. What is absolute reality? What is relative
reality? What is स� ू म शर�रं, स्थू शर�रं? So many concepts are introduced. That is
why I use the word class, not discourse. It is like any physics, chemistry or
mathematics course. If you join a college in the middle of a program, you can’t
understand and will need extra sessions to catch up. A student of वेदान्त should
not only grasp the concept but should remember the concept over which the later
teachings are built. A crash course will crash within a week. The example given
here is the form of generating fire for performing a fire ritual as per Vedic
injunctions. A fire has to be kindled for performing the ritual. The kindling is also
a ritual. It is a sacred fire and depending upon the type of yaga मन्तs are used
appropriately for kindling the fire. There are two methods of kindling the sacred
fire. One method is using a magnifying glass and sunlight to kindle firewood
because सयर ू : is sacred. We cannot use lighters and such. The second method is
since fire is supposed to be all-pervading principle and is present everywhere
especially in the fire wood, they take two blocks of that firewood, one is called
आचायर:अरणी: आद्यस्या. आचायर: is the first अरणी, the lower block made up of
अश्व. स्यात-अन्तेवा� - a resident student in गुर कुलम ् who lives with the गुर all
the time. So, not only do we learn from the आचायर’s precept, we also learn from
आचायर’s way of life. �शष् who lives with the गुर within गुरुकुल म is called
अन्तेवा�. This अन्तेवा� is उ�रअरणी: - the upper अरणी, the dry block of wood
ready to catch fire. What is the dryness of the student? �ववेक वैराग्य. If the
qualifications are not there, �शष् is wet firewood. The student must be dry with
वैराग्य. TF, अन्तेवा� उ�रअरणी:.
The churning happens with the rope of शास् where the teacher will churn the head
of the student. He has to think when he listens because this is not a story but a
teaching. TF, तत्सन्धा- the churning process with the rope of the शास्. शास् is
the rope. The churning is प्रवच.
आचायर् पवर्
ू रूप ॥ २ ॥
अन्तेवास्यु�ररू । �वद्य सिन्ध ।
प्रवच सन्धान म. तै�तर�य उप�नष द्श�ावल्ल is used here.
वैशारद�सा�त�वशद
ु ्धबुद्�धधुर्नो�तमायांगुणसम्प्रस
गण
ु ांश्चसन्दह्ययदात्ममेतत्स्वयंचशाम्यत्यस�मद१०.१३॥
I disown my own real nature and suffer. All these things will end the moment I
wake up. गण
ु सम्प्रसूत. Here especially तमोगण ु सम्प्रसूताम्म self-forgetfulness.
धन
ु ो�त- I wipe out. गण
ु ांश्चसन्द not only I understand the products of माया as
�मथ्य.
Don’t take �मथ्य as unreal. Understand �मथ्य as relatively real. It has reality in its
own plane. Understand माया also comes under �मथ्य. It is not absolute. TF,
गुणांश्चसन्द -this �ानं will burn down because �ानं is compared to fire. In the
previous shloka, it was compared to fire. The �ानं fire burns down माया. Burning
माया is like roasting the seed because माया is the seed of creation. Roasted seed is
an example given in scriptures very often. Roasted seed is tasty but it will never
germinate into a plant. If you sow or plant roasted seeds and pour any amount of
water nothing will come. For a �ानी माया continues to exist but is like a roasted
seed. It will not cause any more delusion. The product of माया is delusion. It will
never cause delusion in a �ानी. He will live in the world, look at the world all the
while fully conscious that it is all माया. For him it is like entering the dream with
the knowledge that it is dream. Imagine you enter the dream with the knowledge it
is dream which I have projected. You won’t mind anything that happens. Suppose
a thief comes and takes all your money. ‘Oh, very nice.’ We are very relaxed. If we
are जीवन्मुक्:, when we watch the movie we may even get involved and shed
some tears. We enjoy shedding those tears. We can easily wake up, wipe off those
tears and congratulate the actor on acting well. A �ानी can live in the world and go
through all the events without getting bound by the events. That is said here.
गुणांश् सन्दह. गुणा here means three गुणा: of माया rendering the mind
effective, incapable of binding me but allowing me to enjoy the glory of माया.
What is the glory of माया? Availability of the world is the glory of माया. I enjoy
the positive glory of माया but I am not affected by the negative binding nature of
वैशारद�सा�त�वशद
ु ्धबुद् धुर्नो�तमायांगुणसम्प्रसूताम्गुणांश्
यदात्ममेतत्स्वयंचशाम्यत्यस�मद्यथ१०.१३॥
What is that ultimate substance is what वेदान्त is talking about? That substance is
ब्रह्. That ब्रह् is आत्म, that आत्म is consciousness. You don’t see the
consciousness. You understand the consciousness is the observer, never the
observed. Thus, I alone am the ultimate reality. When I say, I, it is not the body,
not the mind, not the thought but सा�ी चैतन्य. So, I, and नाम रू are the only two
things. स्वयं शाम्य� once this knowledge has negated the world, once the
knowledge removes ignorance, knowledge also doesn’t exist as knowledge.
Knowledge also resolves. The fire continues to burn only as long as fuel is there.
Once the oil is exhausted the fire also dies out. Similarly, neither अ�ानं nor �ानं
are left. There is only one चैतन् left. LKA presents thus profound वेदान्त in these
important 13 shlokas. Continuing,
मन्यसेसवर्भावानांसंस्थाह्यौत्प��क�यथात �दाकृ�तभेदेनजायते�भद्यत१०.१५॥
LKA wants to say that this आत्म�ान alone will remove संसार, the problem of
insecurity caused by individuality. As long as I am an individual, mortal living
being, there will always be insecurity caused by fear of old age, disease and death
because as a individual I can never avoid these things. All these are powerful
expressions of संसार. This insecurity begins at birth, continues throughout our
adulthood and grows as we grow old. The problem of insecurity, which is an
expression of संसार will never go away. To avoid this insecurity, I hold on to
people. Then, the fear is whether the people will be there with me all the time?
Now I am no more worried about my insecurity but worried about their insecurity.
LKA says only �ानं can solve the problem. All the other methods may give
temporary relief but none of them will give permanent relief like applying
Amrutanjana during cold. Creates a counter irritant so it makes you forget the
irritation of the cold. Once that effect is gone, your cold will come back. LKA says
आत्म�ान is the only solution. तमेवं �वद्वान अमत ृ इह भव�त. न अन् पन्थ अयनाय
�वद्यत. There is no alternative solution. There are several schools of philosophy
which suggests various alternative methods.
Is there a God? They will say, भगवान ् is not there and भगवान ् is not required. If
we introduce भगवान ्, they ask, ‘Why do you introduce a भगवान ् unnecessarily?’
They talk almost like modern rationalists.
What about वेद? Don’t you accept वेद has been given by भगवान ्? नारायणं
पद्ह्मभु विश्सठ , we talk about Adi guru, who has given Vedic tradition.
पवर्मीम
ू ांस says, ‘Who says भगवान ् gave the वेद? वेद is eternal. World is also
eternal. TF, we don’t require भगवान ्.’
Do you accept Vedic rituals? ‘Yes, we accept अिग्नहो,त all other यागा: and य�ा:
are very important.’
So, भगवान ् is not required for creating the world. भगवान ् is not required for giving
the वेद. भगवान ् is not required for कम् र फल म. TF, भगवान ् doesn’t have any job at
all. Even if you introduce, he will be unemployed.
मीमांसकमतम ् have a few theories that LKA is quoting here in verses 14 and 15.
LKA says, ‘If this your philosophy, you are never going to get out of संसार as in
your philosophy no मो� will be possible. You say, भगवान ् is redundant. I will say
your philosophy is also redundant.’ That is going to be our discussion.
Verse 16-
एवमप्यङ्गसव�षांदे�हनांदेहयोगत
कालावयवतःसिन्तभावाजन्मादयोऽसकृत१०.१६॥
What is the first problem? As long as I am a जीवात्म associated with this body I
cannot avoid the changes in the body.
Youth, middle age, old age and all its related issues. The very thought is
frightening and ultimately death in which I have to separate from all dear and near
ones. LKA said in the 13th chapter, जन् मत्यृ जरा व्या� द:ु ख दोष अनद ु शर्न. LKA
says एवं अ�प -even if you hold on to this philosophy that you are an individual
human being, सव�षां दे �हनां -for all the embodied जीवात्म, देह योगत: because of
the embodiment and the consequent association with the body, भावा: सिन् - there
अत्रा�पकमर्णांकतुर्रस्वातन्�यंच
भोक्तुश्चदुःखसुखयोःकोन्वथ��ववशंभजे१०.१७॥
Due to the fact that you are an individual जीवात्म associated withthe body, there is
the fundamental संसार in the form of ageing etc. which continuously causes
insecurity.In spite of all our efforts to dye our hair and cover our wrinkles, our
looks will go away. We dye and then we die. So many things we do desperately to
preserve our looks. Why can’t we accept our body as it is? That requires आत्म�ान.
अत्रा�पकमर्णांकतुर्रस्वातन्�यंच
भोक्तुश्चदुःखसुखयोःकोन्वथ��ववशंभजे१०.१७॥
The only solution for संसार is �ानयोग and �ानयोग alone. �ानयोग is to
understand our own higher and real nature which is nothing but आत्म, the
consciousness principle. Limitless consciousness, आत्म, is our real nature and this
आत्म alone is the permanent source of PSH. Due to our ignorance of this higher
आत्मसवरू, we have mistaken ourselves to be the BMSC which is only a
temporary costume or temporary medium through which we are transacting. This
false I, BMSC, is called अहंकार or जीवभाव in वेदान्त. अहंकार is the mistaken or
false I because of which we have concluded we are the body, mind and sense
organs. This fake ‘I’ the अहंकार, has three faculties of कतार-the doer I, भोक्त -the
enjoyer or experiencer I and �ाता -the knower I. कतार +भोक्त+ �ाता is the अहंकार
which is the fake I. LKA wants to convince every one of us that as long as we are
in the mistaken notion as अहंकार we will have संसार problems continuously
chasing us.
The primary cause of human problem is अहंकार which is finite or limited in all
respects. Our inability to have any control in this limited role leads us to HAFD,
the definition of संसार. Helplessness Anger Frustration Depression. This HAFD
problem of a limited individual called अहंकार is संसार. LKA says कमर will not
solve the problem. It will only take us from one type of problem to another type of
problem. When a person was a bachelor, he thought marriage would rid him of his
problems. Once he got married, those problems were solved but new ones cropped
up. The children, then grand children. We can only juggle our problems. LKA
says, कमर will not save अहंकार. It will take the अहंकार from one problem to
another. Even death is not a solution. It will lead to another जन्. Even प्रलwill
not solve the problem. He will come back in the next �श्रि. TF हे उद्ध, use कमर
to get to वैराग्य and then come to �ानं.
When welcoming a सन्न्या they chant this मन्त indicating initially कमर then
�ानं that alone is the solution. Here, LKA is talking about the helplessness of
अहंकार. अत्रा कमर्णा कत:ुर we saw in last class. The कतार, the doer of
कमरअस्वातन्� is not able to do every कमर he wants to do nor is he able to avoid
many कमार्� he doesn’t want to do. अस्वतन्त्री. कमर्णांकतुर्रस्वातन. As
भोक्त also I experience many things I don’t want to don’t experience many things
that I want to. Thus, कतार helpless, भोक्त helpless. Helplessness is the definition of
संसार. भोक्त:दख
ु सख
ु ायो: कोनु अथ:र with this continuous experience of helplessness
what can a human being achieve? कोनु अथ:र which big पर
ु ुषाथ he can get?
मो�पर
ु ुषाथ is far away for this person. �ववश: means helpless.
नदे �हनांसख
ु ं�किञ्चद्�वद्यते�वदुषाम
तथाचदःु खंमढ
ू ानांवथ
ृ ाहङ्करणंपर म्१०.१८॥
A man’s life is entirely dedicated to two things- the pursuit of happiness and
avoidance of sorrow. सख ु प्रािप्तसाधनं�? द:ु ख�नव�ृ � साधनं�कम ्? What is the
means of getting happiness? What is the means of getting rid of sorrow? Man
thinks money, name, fame, position, possession, status etc. will give happiness.
Later, he finds out that people with all money, name, fame, position, possession
etc. are taking sleeping pills for getting sleep. So, we are not clear on what will
give happiness and what will get rid of sorrow. His whole life is groping in
darkness. सख ु ंमेसवर्दाभूयात -I should be happy all the time, द:ु खम ् मा भत्
ू कदाचन -I
should never have sorrow इ�त इच्छ सवर सामान्य these are the two universal desires
of every human being. The problem is we don’t know the means of fulfilling these
two. This श्लो says शास् gives you the only means to achieve the above.
य�दप्रािप्तं�वघातंचजानिन्तसुखदुःख
तेऽप्यद्धान�वदुय�गंमृत्युनर्प्रभव१०.१९॥
LKA argues further. Let us assume that there is a very powerful person who has
power, position, money and he can control many things. Let us imagine that he can
order all those things that will give him joy and get rid of all those things that will
give sorrow. Imagine he has control over happiness and sorrow. It is not possible
but let us suppose so for arguments’ sake. य�द-suppose, सख ु द:ु खयो:प्रािप
�वघातंचजानिन् -a person knows how to continuously get happiness. He can get
सख
ु ं at will. सख
ु स्यप्राि जानिन्. द:ु खस् �वघतांजानिन् - he can stop any sorrow
that is coming. He can stop sorrow at the door step and send it away. �वघतां means
destruction of sorrow. It is said inशास् that as you go to higher and higher लोका:
like भव
ु ल�क सव
ु ल�क महल�क etc. your powers become are superior. By mere
संकल् you can order any thing. You will get many �सद्�s so that whatever you
want will come at your will and you can reject them at will. Imagine you go to
such a higher लोका:. What is the problem?
LKA asks the question, ते अ�प- even those people, योगं न जानिन्. योग means
प�रहारं , remedy, methodology by which they can conquer death. मत्य ृ : न प्रभवे-
you can never send away YDR. YDR’s people will do their job. You cannot bribe
them and send them away. There is no remedy for mortality. We are helplessly in
the grip of YDR. He also never gives us advance notice. Suddenly the person
collapses. TF, कमर doesn’t solve the problem of mortality. Continuing,
कोऽन्वथर्ःसुखयत्येनंकामोवामृत्युरिन
आघातंनीयमानस्यवध्यस्येवनतुिष्१०.२०॥
LKA says, as long as this mortality is staring at us, we can never totally enjoy any
pleasure because the problem of insecurity and the anxiety of losing the advantages
will always be there. Especially in our culture, if any one praises you saying ‘You
are a lucky person, wonderful spouse, wonderful children etc.’, we immediately
worry about दृिष. TF, even when things are going well, when somebody says that,
we have fear of losing things. It is again because we know everything is time
bound, everything is losable. I don’t know when it will be lost. कोऽन्वथर - which
अथर: -object or काम: -object of entertainment, sense pleasure, येनं सख ु य�त -will
give pleasure in the total sense of the term? They can never give total happiness
because मत्य
ृ : अिन्तक . YDR is always there to snatch away either the object or the
person or the very life itself. At the back of the mind, this insecurity problem is
always there. TF, he gives an example. Every human being is like a person who
has been given capital punishment. The only question is when. Imagine a person
has been condemned with capital punishment. He is about to be taken for capital
punishment when you ask him which dish, he wants to eat. Pizza or pasta? Shall I
order Swiggy? What can he enjoy when he is on his way to his death? He says
every single person is on death row. Every one of us. He wants to tell us that
Download from www.arshaavinash.in Page 456
human birth is a rare opportunity to transcend mortality. TF, he is frightening us,
so that we will know how to value spiritual knowledge. TF, he says आघतं
नीयमानस्.आघतं- the place of capital punishment, the place of hanging,
नीयमानस् -when a person is being taken to, वध्यस -the person, नतिु ष्टद -no
sense of objects or any person can give real happiness because the mind is not in a
position to enjoy. Continuing,
श्रुतंचदृष्टवद्दुष्टंस्पधार्सूयात
बह्वन्तरायकामत्वात्कृ�षवच्चा�प�नष१०.२१॥
These are all unique portions of UGA with graphic descriptions which we never
saw in BGA. In BGA, LKA only casually said जन् मत्य ृ जरा व्या� दख ु दोष
अनद ु शर्न about human problem mortality etc. In UGA all these ideas are extended
and described graphically also. LKA says that not only this world is with all the
limitations. Going to a higher लोक also will not solve the problem. You may do
bigger rituals, bigger पज
ू ा: which will add to your पण
ु ्य म but पज
ू ा: can never give
self-knowledge. By adding to your पण
ु ्य म you may go to भव
ु ल�कसव
ु ल�क etc. Don’t
think those लोका: are eternal. In other religions they talk about eternal heaven but
वेदा is very clear, ‘There is heaven but that heaven also is non-eternal.’ What about
वैकुण्? वैकुण्ठकैला ब्रह्म,any लोक, any place is bound by time-space-
coordinate limitation. There is no solution no matter which place you go to. TF,
don’t turn to different places. Right here, right now, may you conduct self-enquiry.
श्रु च. श्रु - higher worlds which are heard of in the scriptures because we have not
seen the higher लोका:. Heaven is not visible to us. भव ु ल�क सवु ल�क are not
available for our sense organs. We come to know about them only from scriptures.
They are all graphic descriptions. अमतं ृ will be pouring out from the tap
continuously. There will be permanent dance programmes. All enjoyments will be
available. LKA says श्रु च- all those higher लोका: described in वेदा:, दषु ्ट- are full
of several drawbacks or limitations. What are the limitations? There also gradation
is there. If a person has done bigger rituals, his पण
ु ्य म is higher and so he has a
अन्तरायैर�व�हतोय�दधमर्ःस्वनुिष्
तेना�प�निजर्तंस्थानंयथागच्छ�ततच्छ१०.२२॥
इष्ट्वेहदेवताय�ैःस्वल�कंया�तया��
भञ
ु ्जीतद ेवव�त्रभोगािन्दव्यािन्नजािज१०.२३॥
अत्रा�पकमर्णांकतुर्रस्वातन्�यंच
भोक्तुश्चदुःखसुखयोःकोन्वथ��ववशंभजे१०.१७॥
The only solution for संसार is �ानयोग and �ानयोग alone. �ानयोग is to
understand our own higher and real nature which is nothing but आत्म, the
consciousness principle. Limitless consciousness, आत्म, is our real nature and this
आत्म alone is the permanent source of PSH. Due to our ignorance of this higher
आत्मसवरू, we have mistaken ourselves to be the BMSC which is only a
temporary costume or temporary medium through which we are transacting. This
false I, BMSC, is called अहंकार or जीवभाव in वेदान्त. अहंकार is the mistaken or
false I because of which we have concluded we are the body, mind and sense
organs. This fake ‘I’ the अहंकार, has three faculties of कतार-the doer I, भोक्त -the
enjoyer or experiencer I and �ाता -the knower I. कतार +भोक्त+ �ाता is the अहंकार
which is the fake I. LKA wants to convince every one of us that as long as we are
in the mistaken notion as अहंकार we will have संसार problems continuously
chasing us.
The primary cause of human problem is अहंकार which is finite or limited in all
respects. Our inability to have any control in this limited role leads us to HAFD,
the definition of संसार. Helplessness Anger Frustration Depression. This HAFD
problem of a limited individual called अहंकार is संसार. LKA says कमर will not
solve the problem. It will only take us from one type of problem to another type of
problem. When a person was a bachelor, he thought marriage would rid him of his
problems. Once he got married, those problems were solved but new ones cropped
up. The children, then grand children. We can only juggle our problems. LKA
says, कमर will not save अहंकार. It will take the अहंकार from one problem to
another. Even death is not a solution. It will lead to another जन्. Even प्रलwill
not solve the problem. He will come back in the next �श्रि. TF हे उद्ध, use कमर
to get to वैराग्य and then come to �ानं.
When welcoming a सन्न्या they chant this मन्त indicating initially कमर then
�ानं that alone is the solution. Here, LKA is talking about the helplessness of
अहंकार. अत्रा कमर्णा कत:ुर we saw in last class. The कतार, the doer of
कमरअस्वातन्� is not able to do every कमर he wants to do nor is he able to avoid
many कमार्� he doesn’t want to do. अस्वतन्त्री. कमर्णांकतुर्रस्वातन. As
भोक्त also I experience many things I don’t want to don’t experience many things
that I want to. Thus, कतार helpless, भोक्त helpless. Helplessness is the definition of
संसार. भोक्त:दख
ु सख
ु ायो: कोनु अथ:र with this continuous experience of helplessness
what can a human being achieve? कोनु अथ:र which big पर
ु ुषाथ he can get?
मो�पर
ु ुषाथ is far away for this person. �ववश: means helpless.
नदे �हनांसख
ु ं�किञ्चद्�वद्यते�वदुषाम
तथाचदःु खंमढ
ू ानांवथ
ृ ाहङ्करणंपर म्१०.१८॥
A man’s life is entirely dedicated to two things- the pursuit of happiness and
avoidance of sorrow. सख ु प्रािप्तसाधनं�? द:ु ख�नव�ृ � साधनं�कम ्? What is the
means of getting happiness? What is the means of getting rid of sorrow? Man
thinks money, name, fame, position, possession, status etc. will give happiness.
Later, he finds out that people with all money, name, fame, position, possession
etc. are taking sleeping pills for getting sleep. So, we are not clear on what will
give happiness and what will get rid of sorrow. His whole life is groping in
darkness. सख ु ंमेसवर्दाभूयात -I should be happy all the time, द:ु खम ् मा भत्
ू कदाचन -I
should never have sorrow इ�त इच्छ सवर सामान्य these are the two universal desires
of every human being. The problem is we don’t know the means of fulfilling these
two. This श्लो says शास् gives you the only means to achieve the above.
य�दप्रािप्तं�वघातंचजानिन्तसुखदुःख
तेऽप्यद्धान�वदुय�गंमृत्युनर्प्रभव१०.१९॥
LKA argues further. Let us assume that there is a very powerful person who has
power, position, money and he can control many things. Let us imagine that he can
order all those things that will give him joy and get rid of all those things that will
give sorrow. Imagine he has control over happiness and sorrow. It is not possible
but let us suppose so for arguments’ sake. य�द-suppose, सख ु द:ु खयो:प्रािप
�वघातंचजानिन् -a person knows how to continuously get happiness. He can get
सख
ु ं at will. सख
ु स्यप्राि जानिन्. द:ु खस् �वघतांजानिन् - he can stop any sorrow
that is coming. He can stop sorrow at the door step and send it away. �वघतां means
destruction of sorrow. It is said inशास् that as you go to higher and higher लोका:
like भव
ु ल�क सव
ु ल�क महल�क etc. your powers become are superior. By mere
संकल् you can order any thing. You will get many �सद्�s so that whatever you
want will come at your will and you can reject them at will. Imagine you go to
such a higher लोका:. What is the problem?
LKA asks the question, ते अ�प- even those people, योगं न जानिन्. योग means
प�रहारं , remedy, methodology by which they can conquer death. मत्य ृ : न प्रभवे-
you can never send away YDR. YDR’s people will do their job. You cannot bribe
them and send them away. There is no remedy for mortality. We are helplessly in
the grip of YDR. He also never gives us advance notice. Suddenly the person
collapses. TF, कमर doesn’t solve the problem of mortality. Continuing,
कोऽन्वथर्ःसुखयत्येनंकामोवामृत्युरिन
आघातंनीयमानस्यवध्यस्येवनतुिष्१०.२०॥
LKA says, as long as this mortality is staring at us, we can never totally enjoy any
pleasure because the problem of insecurity and the anxiety of losing the advantages
will always be there. Especially in our culture, if any one praises you saying ‘You
are a lucky person, wonderful spouse, wonderful children etc.’, we immediately
worry about दृिष. TF, even when things are going well, when somebody says that,
we have fear of losing things. It is again because we know everything is time
bound, everything is losable. I don’t know when it will be lost. कोऽन्वथर - which
अथर: -object or काम: -object of entertainment, sense pleasure, येनं सख ु य�त -will
give pleasure in the total sense of the term? They can never give total happiness
because मत्य
ृ : अिन्तक . YDR is always there to snatch away either the object or the
person or the very life itself. At the back of the mind, this insecurity problem is
always there. TF, he gives an example. Every human being is like a person who
has been given capital punishment. The only question is when. Imagine a person
has been condemned with capital punishment. He is about to be taken for capital
punishment when you ask him which dish, he wants to eat. Pizza or pasta? Shall I
order Swiggy? What can he enjoy when he is on his way to his death? He says
every single person is on death row. Every one of us. He wants to tell us that
Download from www.arshaavinash.in Page 464
human birth is a rare opportunity to transcend mortality. TF, he is frightening us,
so that we will know how to value spiritual knowledge. TF, he says आघतं
नीयमानस्.आघतं- the place of capital punishment, the place of hanging,
नीयमानस् -when a person is being taken to, वध्यस -the person, नतिु ष्टद -no
sense of objects or any person can give real happiness because the mind is not in a
position to enjoy. Continuing,
श्रुतंचदृष्टवद्दुष्टंस्पधार्सूयात
बह्वन्तरायकामत्वात्कृ�षवच्चा�प�नष१०.२१॥
These are all unique portions of UGA with graphic descriptions which we never
saw in BGA. In BGA, LKA only casually said जन् मत्य ृ जरा व्या� दख ु दोष
अनद ु शर्न about human problem mortality etc. In UGA all these ideas are extended
and described graphically also. LKA says that not only this world is with all the
limitations. Going to a higher लोक also will not solve the problem. You may do
bigger rituals, bigger पज
ू ा: which will add to your पण
ु ्य म but पज
ू ा: can never give
self-knowledge. By adding to your पण
ु ्य म you may go to भव
ु ल�कसव
ु ल�क etc. Don’t
think those लोका: are eternal. In other religions they talk about eternal heaven but
वेदा is very clear, ‘There is heaven but that heaven also is non-eternal.’ What about
वैकुण्? वैकुण्ठकैला ब्रह्म,any लोक, any place is bound by time-space-
coordinate limitation. There is no solution no matter which place you go to. TF,
don’t turn to different places. Right here, right now, may you conduct self-enquiry.
श्रु च. श्रु - higher worlds which are heard of in the scriptures because we have not
seen the higher लोका:. Heaven is not visible to us. भव ु ल�क सवु ल�क are not
available for our sense organs. We come to know about them only from scriptures.
They are all graphic descriptions. अमतं ृ will be pouring out from the tap
continuously. There will be permanent dance programmes. All enjoyments will be
available. LKA says श्रु च- all those higher लोका: described in वेदा:, दषु ्ट- are full
of several drawbacks or limitations. What are the limitations? There also gradation
is there. If a person has done bigger rituals, his पण
ु ्य म is higher and so he has a
अन्तरायैर�व�हतोय�दधमर्ःस्वनुिष्
तेना�प�निजर्तंस्थानंयथागच्छ�ततच्छ१०.२२॥
इष्ट्वेहदेवताय�ैःस्वल�कंया�तया��
भञ
ु ्जीतद ेवव�त्रभोगािन्दव्यािन्नजािज१०.२३॥
इष्ट्वेहदेवताय�ैःस्वल�कंया�तया��
भञ
ु ्जीतद ेवव�त्रभोगािन्दव्यािन्नजािज१०.२३॥
The second type of कमार्� are called काम्यकमार् which will talk about varieties
of पजू ाहोम etc. Each one of them will promise varieties of worldly benefits like
material prosperity, more land, more sense pleasures and wellbeing. They are very
attractive because a gross mind will appreciate sense pleasures. Only a mature
mind will appreciate the importance of internal growth which will lead to spiritual
knowledge while alone will lead to मो�: Thus, internal growth, spiritual
knowledge and मो� are possible through �नष्कामकमार्. To appreciate the values
of �नष्कामकमार्, a person requires some amount of maturity and पवर्जन्मपुण्
ू .
If maturity and पण
ु ्य म are not there, those कमार्� will not appeal to us. We will
renounce them. पञ्चमह य�s are those which will not appeal to ordinary, gross
people whereas all the पज
ू ा:होमs etc. which promise worldly well-being centred on
अहंकार and ममकार attract immature people. They only do काम्यकमार्. LKA
wants to talk about the limitation of काम्यकम. They are attractive from a distance
like the rose. Seeing the beautiful rose, you go and handle the plant, you get
pricked. It is a deceptive thing because the attractive rose is big and visible from
distance, thorns are small and not visible. All sense pleasures are like that.
Attractive from a distance, prickly when you get closer but an immature person
The third कमर which is still more attractive is �न�षद्धकम, which means unethical,
corrupt practices. They will be very attractive because by practicing them we can
get quick results. By stealing money, you can become rich overnight. These are
�न�षद्धकमार्. LKA is talking about the limitation of काम् and �न�षद्धकमार्
so that we will reduce �न�षद्धकमार् and काम्यकमार् and do more पञ्चमहाय
in which our prayer is only लोका: समस्त: स�ु खनभवन्त. No family-centric, person-
centric prayers are made. All prayers are सव� भव न्त स�ु खन and सव� includes our
family also. With an expanded mind when we do �नष्कामकम it will give internal
growth. It will generate an interest in spiritual wisdom. It will give spiritual
knowledge. The benefit of spiritual knowledge is two-fold. The life of every
human being is a mixed bag because we all have come with प्रार. प्रार is
always a mixture of पण
ु ्य म and पापम ्. Human life comes because of almost equal
स्वपुण्योप�चतेशुभ्रे�वमानउपगी
गन्धव��वर्हरन्मध्येदेवीनांहृद्यवे१०.२४॥
स्त्री�भःकामगयानेन�कङ्�कणीजालमा�
क्र�डन्नवेदात्मपातंसुराक्र�डेषु�न१०.२५॥
तावत्प्रमोदतेस्वग�यावत्पुण्यंसम
�ीणपण
ु ्यःपतत्यवार्ग�नच्छन्कालचा१०.२६॥
Even though he enjoys the pleasures, it is not complete because in heaven also
there is a gradation. So, he will always compare and feel miserable. This minus
point was also mentioned in verse 21. This is like a person travelling in economy
class without even knee space. Within 8 inches or so, another huge fellow is
sitting. He has to sit like this for 19 or 22 hours. Then he sees another person in
business class. The comparison makes him more miserable. So, even though he has
the enjoyment of travelling, the other one is able to stretch and sleep. Similarly, in
the heavenly world also there is तारतम्य -gradation. When I look at somebody who
has a better lot then I won’t enjoy but only envy. Then what happens?
यद्यधमर्रतःसङ्गादसतांवािजतेिन्
कामात्माकृपणोलुब्धःस्त्रैणोभूत�व�ह१०.२७॥
पशन
ू �व�धनालभ्यप्रेतभूतगणान ्य
नरकानवशोजन्तुगर्त्वायात्युल्बण१०.२८॥
कमार्�णदुःखोदकार्�णकुवर्न्देहेनतैःप
दे हमाभजतेतत्र�कंसुखंमत्यर्ध�म१०.२९॥
The bottom-line is, if काम् karmas and �न�षद् कमार्� are predominant in the
life of a human being, it will lead to adverse consequences and rebirth because in
the next जन् there is no opportunity of earning पण ु ्य. पन
ु र�प जननं पनु र�प मरणं
going down and down. Chances of redemption will become rare. TF, understand
the value of human जन् and may you pack up the �नष्का कमर Even if you do
regular पज
ू ा what is the motive of the पज
ू ा? Every नमस्का you do in every temple
or for every महात्म, let the नमस्का be not काम् नमस्का or �न�षद् नमस्का.
Let it be सव� भवन्त स�ु खन: सव� सन्त �नरामया:.When I pray for the well-being of
all, by default, my mind gets more and more साधन चतुष्ट संप��. I need not ask
for साधन चतुष्ट संप��.I simply pray for universal well-being and thereby grow
internally. May you make use of the human birth very carefully. This is the
message of LKA. The exact meaning of this verse we will see in the next class.
Verse 29-
कमार्�णदुःखोदकार्�णकुवर्न्देहेनतैःप
दे हमाभजतेतत्र�कंसुखंमत्यर्ध�म१०.२९॥
LKA is talking about the limitation of all types of कमर whether they are non-
religious, worldly कमार्�, religious, ritualistic कमार्� or activities. All the कमार्�
are ultimately cause of संसार only. It may be a disturbing news for a common man
who is engaged in one activity or the other either worldly or religious. LKA gives
a strong warning as our spiritual journey involves understanding this limitation of
कमर. In मण
ु ्ड उप�नषद and कठोप�नषद very strong words are used.
लोकानांलोकपाला aनांमद्भयंकल्पजी�वनाम
ब्रह्मणोऽ�पभयंम�ोद्�वपराधर्परा१०.३०॥९.
LKA points out that even going to higher लोका: and getting the positions of
various देवता: like इन् वरुण अिग् etc. will not save a person from संसार because
they are also subject to mortality. लोकानां -all the 14 लोका:, लोकपालानां - all the
देवता: who are maintaining those लोका:, the celestials taking the various
departments in the higher लोका:, मद्भय- are afraid of भगवान ् and death. Even
though they have all sense pleasures, they can never enjoy in total relaxation,
because there is always fear of death lurking. कल्पजी�वना म-देवता: can survive
only for only one कल् which is considered to be one day of ब्रह. One day of
ब्रहji is considered to be 432 crore years. That is one कल्. During that time the
देवता: will enjoy but even that will end one day and so they are afraid.
भीषास्माद्वा पवते । भीषोदे �त सयर्
ू । भीषास्मादिग्नश्चेन । तै�तर�य उप�नषद
says even देवता: are frightened of death. Even ब्रहji, the creator is finite. The
गण
ु ाःसज
ृ िन्तकमार्�णगुणोऽनुसृजतेगुणान
जीवस्तुगुणसंयुक्तोभुङ्क्तेकमर्फला१०.३१॥
So गुणा: कमार्�णसृजिन. गुण: means the ten sense organs. The five �ानेिन्द्रय
which look at the world and plan various activities for the day. Watch mobile,
computer. A very big list is there. I watch things to be done and plan with the help
of �ानेिन्द्रय. Then begins hectic activity right from early morning till midnight.
कमर्कमर्क with no time even to think. इिन्द्रय कमार्� सज
ृ िन्- they keep on
producing कमर. The sense organs themselves are activated by गुण:,
सत्वरजस्तमोगु: which make our character. गुणान ् अनस
ु ्रुज. Based on my
character I decide my कमर. In their free time, one decides to go to the beach,
another to a movie, the third to a shopping mall and a rare one decides to go to
UGA class. The difference is due to गुण:. Each one has his or her own character.
Character pushes the �ान कम�िन्द्रय to get involved into साित्वक राज�सक् and
ताम�सक् activities as described in the 14th chapter of the BGA.
प्रकृत �क्रयमाणा गण
ु ैः कमार्� सवर्श ।
अहङ्कार�वमूढात् कतार्ह�म� मन्यत ॥२७॥
त�व�व�ु महाबाहो गण
ु कमर्�वभागयो ।
गुणा गुणेषु वतर्न इ�त मत्व न सज्जत ॥ २८ ॥
�ानी is the only rare person who is not afraid of the events that are coming and
going. गतासन ू ् अग्तासूम् न अनश
ु ोचिन् पिण्डत:. TF, �ानं alone is the immunity
injection. Continuing,
यावत्स्याद्गुणवैषम्यंतावन्नानात्वम
नानात्वमात्मनोयावत्पारतन्�यंतदै१०.३२॥
यावदस्यास्वतन्त्रत्वंतावद�श्वर
यएतत्समुपासीरंस्तेमुह्यिन्तशुचा�पर१०.३३॥
गण
ु ानेतानतीत् त्रीन्द देहसमद
ु ्भवान ।
जन्म मृत्युजरादुःखै�वर्मुक्तोऽमृतमश ॥ २० ॥
कालआत्मागमोलोकःस्वभावोधमर्ए
इ�तमांबहुधाप्राहुगुर्णव्य�तकरे१०.३४॥
Here LKA makes a side note. When the universe arises, the entire arrived universe
is born out of me. In fact, it is my own manifestation because भगवत:माया or प्रकृ
alone evolves into the universe just as we project a dream and create dream
mountains, dream rivers, dream human beings. Time is there. Space is there.
Where is the raw material for your dream? We don’t gather the raw material when
we go to bed. You can’t carry water to the bed to dream a river. The raw material
for the entire dream is my own mind which has got वासना�न. वासना�न project the
thought. Every thought in the mind becomes an object in the dream. Just as I,
through my own thoughts become my dream world, भगवत:mind माया alone
evolves into this universe. TF भगवान ् says, I alone appear in the form of all the
factors which are required for human living. What are the factors? आत्म. आत्म
means the जीव: every जीव is my own अवतार:.
ब्रह्माप ब्र ह�व ब्रर्ह्म ब्रह् हुतम ् । इ�त -in all these factors बहुदा मां प्रा:
wise people look upon me as the very word itself. Ignorant people don’t know.
Wise people know everything is भगवान ्. भगवान ् expresses as the world गण ु
व्य�तकर स�त. व्य�तक: means disturbance of three गण
ु ा:. From equilibrium to in-
equilibrium. व्य�तक means वैषम्य. After hearing this, उद्ध feels he needs some
clarification regarding some of the teachings and asks the question-
श्रीउद्धवउ
गुणेषवतर्मानोऽ�प
ु द ेहजेष्वनपावृत
गुणैनर्बध्यतेदेह�बध्यतेवाकथं�व१०.३५॥
उद्ध asks, ‘From your description, every जीवात्म is none other than the
परमात्म’ just as enclosed space is nothing but the total space enclosed within the
wall. One परमात्म, all-pervading consciousness alone is in the form of enclosed
consciousness, जीवात्म. Justas space cannot be contaminated by anything, the
जीवात्म also must actually be unaffected by the BMSC. Really speaking, जीवात्म
कथंवत�त�वहरेत्कैवार्�ायेतल�णै
�कंभञ
ु ्जीतोत�वसृजेच्छयीतासीतया�तव१०.३६॥
LKA says the only solution for bondage is �ानं and knowledge alone. Knowledge
alone will give an insulation coating like the lotus leaf in water which doesn’t get
wet. �ानं alone can give immunity. That means an immunized �ानी will live in the
same world but he will never suffer संसार. Such a �ानी is called जीवन्मुक: or in
the language of the 2nd chapter of the BGA िस्थतप:. Exactly as Arjuna asked in
BGA,
िस्थतप्र का भाषा समा�धस्थस के शव । so also, उद्ध wants to know how
जीवन्मुक्live in this world. उद्ध asks, कथंवत�त -how will a �ानीजीवन्मुक: live
in this world? �वहरेत् - how will he move about? कै:ल�णै:�ायेत- what are the
indicatory marks by which we can identify a जीवन्मुक? Will he have a long
beard? Will there be a halo around his head? ल�णं – marks, �कं भञ
ु ्जी? What will
he eat? Is there any a special diet for a �ानी? कुठ �वसज
ृ ेत्- how does he go through
Download from www.arshaavinash.in Page 486
his daily chores, ablutions etc? Will he go through all those things? आसीत -how
will he sit? Only in पद्मासन? How will he move? The last verse-
एतदच्युतमेब्रू�हप्रश्नंप्रश्
�नत्यबद्धो�नत्यमुक्तएकएवे�तमे१०.३७॥
हे अच्यु, हे कृष् प्रश्न�वदा -who is expert in answering all the questions, मे प्रश
ब्रू -may you give the answer to my questions. प्रश means प्रश्नस्यमे ब्रू.
When I am imagining that all theजीवात्मा: are one the same परमात्म, then that
same आत्म must be either �नत्यमुक:: or �नत्यबद:. I feel same आत्म should be
�नत्यमुक: ever liberated or �नत्यबद: ever-bound. This to me seems like a
contradiction and also doesn’t appear so. TF, I am not very clear about who is
bound and who is liberated? How they will live in the world? I want to know about
मकु ्: also. I want to know about बद्: also. May you reply. With this question the
th
5 chapter of UGA is over.
Today I will give you a summary of the 5th chapter of UGA which we completed
in the last class. Having presented अवधत ू गीत in the previous chapters, LKA starts
th
his own teaching only from the 5 chapter of the UGA. For all practical purposes
we can take the 5th chapter as the beginning of भगवत: teaching. This chapter
consisting of 37 verses is a very important chapter because LKA has summarized
the entire Vedic teaching in this chapter. He presents two stages of spiritual साधनs
every person has to go through to attain liberation. The first stage of spiritual साधन
is called कमर्यो: which is based on the वेदपवर
ू भाग called कम्
र काण्. The second
stage of spiritual साधन is called �ान योग: which is based on the वेद अन् portion
called �ान काण्. Every body has to go through both stages sequentially. Initially
कमर योग should dominate the life of a spiritual seeker even while he is exposed to
�ान योग a little bit. Initially, it is predominantly कमर योग प्रध and gradually a
person should change the lifestyle from कमर योग प्रध to �ान योग प्रध. Even
when �ान योग becomes dominant कमर योग will continue. Thus, both योगा: are
there but the proportion will vary in the two stages. Without कमर्यो, �ानयोग is
impossible and without �ानयोग, कमर योग is incomplete and will also कमर योग will
not directly lead to liberation. कमर योग will lead us only to �ान योग. �ान योग
alone will ultimately lead to liberation. �ान योग is given importance in वेद, BGA
and UGA because according to our scriptures our fundamental problem of संसार is
due to self-ignorance or ignorance of our real nature. Because of self-ignorance,
we have committed a mistake and we have self-misconception. Self-ignorance
leading to self-misconception is the only cause of all the problems. The self-
misconception is taking this physical body as ourselves. We mistake this BMSC as
ourselves. This is called अहंकार:. अहंकार in the scriptural context means mistaken
notion that I the BMSC. This अहंकार leads to ममकार through which we claim
ownership and relationship with a few things and beings outside. ममकार w.r.t
family, property,profession etc. Self-ignorance leads to अहंकार. अहंकार leads to
ममकार. Because of this अहंकार and ममकार, we take a small segment of creation
कमर्यो is the first aid which will dilute the संसार problem to a great extent though
it can never totally eliminate संसार. कमर्यो will cut down 50% to 75% of the
problem of संसार, that is,our reaction to the present unfavorable situations. It will
heavily reduce anxiety regarding the future and emotional reaction to the present
situations. TF, scriptures advice कमर्यो initially and then graduate to �ानयोग.
�ानयोग is the ultimate remedy. It is the Vedic path, the BGA path, the UGA path
which LKA is summarising in the 5th chapter.
Let us see the topics of this chapter. From verse 1 to 7 LKA talks about कमर्यो as
a preparatory stage which will solve the संसार to a great extent. The first part of
कमर्यो is performing appropriate actions which will help us grow inwardly. So,
you have to choose appropriate कमर and avoid inappropriate कम.र Appropriate कमर
is called �व�हतकमर, or as LKA says �नव�ंक
ृ म.र �व�हतकमर �नव�ंक
ृ मर or वणार्श
�व�हतकमर. Inappropriate कमरs are काम्यकम and �न�षद् कम.र काम्यकमs are all
those पज
ू ा:, prayers, जप, pilgrimage, etc. for worldly benefits. I call this religious
materialism. They all should be heavily reduced. Convert all your पज
ू ा: and prayers
for internal growth by praying for universal wellbeing. When अहंकार and ममकार
are dominant, my prayers will be centred on me and my family. LKA says, reduce
your I-centric prayers. Let all your prayers be सव� भवन्त स�ु खन: सव� सन्त �नरामया:
सव� भद्रा पश्यन् मा किश्चत द:ु ख भाक् भवेत्. Let selfish prayers be replaced by
universal prayers. May you increase your activities which are contributory to
LKA said वणार्श परा:. वणर आश् कुल आचार- may you practice पञ्चमह य�. The
next thing he prescribes is यम and �नयम. Five यम and five �नयम which are very
important for spiritual growth. यम is not YDR. यम refers to the five virtues called
अ�हंसा सत्य अस्तेय ब्रह्म अप�रग्:. अ�हस
ं ा means non-violence. To the extent
possible, avoid hurting others even at thought level. Non-violence. सत्य-speaking
the truth is extremely important even if you think that क�लयगु requires telling lies.
That is the argument of people. So, regularly watch the number of lies and see how
much we can reduce every day. Start reducing because many lies that we utter are
avoidable lies. Start avoiding avoidable lies. भगवान ् will gradually convert most
lies as avoidable. TF,सत्य is very important. अस्तेय- never own any property
which doesn’t legitimately belong to you. That is called अस्तेय. The money that I
save by not paying enough to those people whoare working under me is stolen
money. ब्रह्म is following sexual morals very diligently. अप�रग्- don’t hoard
too much wealth. May you distribute the extra in the form of charity. अप�रग्: is
avoidance of hoarding. सत्य अ�हस
ं ा अस्तेय ब्रह्म अप�रग्म ्. These are the five
यमा:. The पञ्�नयमा: are शौचं संतोष: तप स्वाद्द् ईश्वरप्र�णद. शौचं means
स्वच् भारत्. Cleanliness physically, verbally –language also swearing words
should not be used verbally. Physical and even mental cleanliness. शौचं.सन्तो:
means contentment with whatever I can earn legitimately. यल्लभत �नह कम� पात्
व�ं
ृ तेन �वनोधय �च�ं.तप: means living a simple life, avoidance of luxury etc. What
is simple will vary from individual to individual. You yourself define. It should be
simple. स्वाद्द्- scriptural study is very important. Continuing UGA classes is
very important. Finally ईश्वरप्र�णद- surrendering to the Lord remembering
भगवान ् is the owner and controller of everything. I will do my best but ultimately
From the 8th verse to 13th verses, LKA says, having followed this कमर्यो for long
time you should gradually reduce the time given for कमर and go towards
knowledge consisting of श्रवणंमन and �न�दध्यासन. श्रव means consistent and
systematic study of Vedantic scriptures for a length of time under the guidance of a
competent spiritual guide, आचायर. Mere learning is not enough. You have to revise,
internalize it and ask yourself- “Am I living what I learn? Is there a split between
what I know and what I am?’ The gap between knowledge and practice must be
reduced. We should question ourselves whether we are implementing पञ्चमह य�,
पञ्चय and पञ्च�नय. I should not ask whether others are following. I should
follow. LKA says go to a गर
ु and enquire into your nature.
LKA summarises what you will learn once you enquire into your true nature. I
understand that BMSC also is an object of my experience and so, it is different
from me, the experiencer. The world is also an object of experience. Body is also
an object. Mind is also an object. Sense objects are also an object. The only
difference is that one’s BMSC is an intimate object. It is like the spectacles I wear.
What is the difference between the book I read and the spectacles I wear?
Spectacles are also an object but they are an intimate object which I use when I
interact with the world. When we go to bed, we remove the spectacles because we
मनोबद
ु ्ध्यहङक �च�ा�न नाहं न च श्रोत्रि न च घ्राणने |
न च व्यो भ�ू मनर तेजो न वाय:ु �चदानन् रू �शवोऽहं �शवोऽहं.
Once I claim I am the immortal आत्म, then I will be able to accept the mortality of
the body without reaction. I understand the body has come; the body is growing,
greying, going. It has to go. There is no question of anxiety or worry.
My body will go and other bodies will also go. They have come. They will go. The
entire world is a continuous flow. The moment I accept that, life becomes an affair
in which I am only the witness of events. There is no resistance to anything. TF,
the mind enjoys peace, security and happiness. LKA mentions these benefits in a
beautiful श्लो वैशार�त in verse 13. �ानयोग is from verse 8 to 13.
From 14 to 34, LKA talks about the limitations of कम,र especially the limitation of
काम्यकम and �न�षद् कमर. काम्यकम are those activities like prayer puja etc.
which can give worldly benefits including heaven. You can do कमार्� and
While defining कमर्यो in another earlier class, I gave कमर्यो formula as RIDE.
LKA gave a very strong warning- ‘May you avoid corruption. �न�षद् कमर्वजर्.
What about काम्यकम? काम्यकम are कमार्� which will give worldly benefits
including स्वग. LKA says even though पण
ु ्यकम will lead to heaven, may you note
that the heavenly benefits are temporary. First of all, you should do the कमर
properly. If you don’t do काम्यकम properly, you won’t get the results. Even if you
get the result, that result is temporary. Not only that, even in heaven there is
gradation. While you are enjoying some pleasures there are others who are
enjoying better pleasures. TF,काम्यकमार् also will not solve the problem.
�न�षद् कमार्� will give more problem. TF, avoid �न�षद् कमार्�, reduce
काम्यकमार् gradually and increase your पञ्चमह य� and यमा and �नयमा and
come to UGA to get self-knowledge so you may be free.
Our spiritual journey is from कमर्यो to �ानयोग to liberation and भिक् is the very
atmosphere in which we follow this. This was mentioned in the 5th chapter which
we saw in the last class. At the end of the 5th chapter, उद्ध asked three questions.
Two were direct questions and one was an implied question.
1. बन् कारणं �कम ्? What is the cause of bondage, संसार or struggle?
2. मो� कारणं �कम ्? This is the implied question.
3. What is the lifestyle of a liberated, spiritually enlightened person?
The 6th chapter answers उद्ध’s questions. LKA presents the answers in a very
technical and profound language. I will give an introduction and then we will enter
into that.
This is a side note. Initially, our spiritual study should preferably be in the form of
the study of the BGA or UGA. The study of गीता is always the preliminary study
for all spiritual seekers. If one is a serious and committed spiritual seeker, the study
of गीता should be followed by the study of a few उप�नषद: also, through which we
will get a deeper knowledge of the scriptures. After studying the उप�नषद we have
to come back to गीता once again. गीता-उप�नषद-गीता. When we come back to गीता
a second time, after exposure to the उप�नषद, we will find the very same गीता will
have a deeper impact. Come back to chapters like 5th 6th etc. which are deeper
chapters. With उप�नष�दक् background, these chapters will have deeper impact.
Now, a general introduction. The cause of bondage and the means of liberation is
one of the fundamentals of scriptural studies. गीता, BSA and उप�नषद are
considered to be the three courses of study. गीता is undergraduate study. उप�नषद
is graduate study and BSA is post-graduate study. In all of them, the answer given
is uniform. The cause of bondage is self-ignorance, the ignorance of our real nature
called आत्म. Removal of self-ignorance is the means of liberation. Just as only
bringing in a light will remove darkness; self-ignorance is removed only by self-
knowledge. Our self, called आत्म, is our real nature. It is सिच्चदानन्दस्:
which can be roughly translated as the embodiment of PSH. My real nature is such
We commit the blunder of mistaking the body which includes minds sense organs
etc. to be ourselves. Thus, I have become an individual, determined by the body. I
am a human being. I am male. I am female. I am young. I am old. I am healthy. I
am sick. Further extension is, I am �हामणा ��त् वैश् शद ू . Thereafter, I am
बहृ चरणं, I am वडम, I am तेन्कल, I am वडकलै. All these are expansions of
ignorance. Due to this temporary individuality caused by self-misconception, we
are experiencing limitations at all levels. As an individual I am limited in all
respects. As a कतार, the doer, I am limited. I want to do many things but I am not
able to. As a भोक्त I am limited. I would like to enjoy many things but I am not
able to. As a �ाता, the knower, I am limited. I want to know many things but
cannot. Limited कतार, limited भोक्त, limited प्रमा or �ाता. अपण ू र्त् is the result
of self-ignorance and self-misconception due to which we experience helplessness
all the time. When people on the road misbehave, I feel like correcting them but I
am not able to. I want my children to be such and such but I cannot control. I
would like the spouse to be such and such but have no choice. This continuous
helplessness is experienced by the limited individual. Remember HAFD? Helpless
leads to anger, frustration and depression. HAFD at family front. HAFD at social
front. HAFD in professional front. This is the typical life of an individual जीवात्म.
What is my real nature? I am the original आत्म which doesn’t have any limitations
at all. I am the original परमात्म but due to ignorance I have become संसार�
जीवात्म. परमात्म is converted into जीवात्म because of self-ignorance. My job is
to prepare myself through कमर्यो and go to �ानयोग. We need to ask ourselves,
am I this miserable limited जीवात्म or somebody else? This enquiry will lead to
the discovery that I am not the limited body, not the limited mind, not the limited
The next point he wants to talk about is this. Ignorance and knowledge, the binding
ignorance and liberating knowledge both are because of भगवत: power called
मायाशिक्:. भगवान ्’s मायाशिक् alone creates, preserves and resolves this
universe. मायाशिक् has three गुणा: - तमोगुण, रजोगुण and सत्वगु. तमोगुण is the
power of concealing fact or reality called आवरणशिक्. भगवत:माया has
�व�ेपशिक्, the power of projection. Due to माया the whole universe is created,
then the तमोगण
ु of माया which is called the आवरणशिक् becomes operational. So,
all the individual जीवा:, created living beings are under the spell of the
आवरणशिक् of तमोगुण. This is called अ�वद्यामाय. आवरणशिक् of तमोगुण is
also called अ�वद्यामाय. This अ�वद्यामाय, the तमोगुण, the आवरणशिक् creates a
spell of ignorance under which we all are. Due to this आवरणशिक् my real nature
is concealed and I am in संसार. I have to come to theguidance of गुर and शास्.
They alone will say that you have self-ignorance. Otherwise we will never know
that. We always say I know myself very well. I know what is my knowledge, my
height, my emotional problems. We think we know. शास् says you don’t know.
So, we have to start a long spiritual journey and finally come to �ानयोग, conduct
self-enquiry and gain knowledge. For gaining knowledge also, we require the
support of माया. We use सत्वगु of माया to pursue self-knowledge. With the help
of रजोगण
ु , I practice कमर्यो and prepare the mind. Then, I come to सत्वगु. All
these details we studied in the 14th chapter of the BGA called गण
ु त् �वभाग योग.
The final stage is अतीतआत्म. In the language of the 14th chapter LKA uses the
word गुणातीत:. If तमोगुण belongs to me I will become बद्धआत्. If सत्वगु
belongs to me I will become मक
ु ्तआत्. Really speaking I have neither तमोगुण
nor सत्वगु. Neither बन् nor मो�. I am गण
ु ातीत or बन्धमो�अतीतआत्. This is
the journey of a person.
श्रीभगवानुव-
बद्धोमुक्तइ�तव्याख्यागुणतोमेनवस्
गुणस्यमायामूलत्वान्नमेमो�ोनबन्ध११.१॥
Whatever I described in all these 30-40 minutes, LKA presents in just two lines of
one, single verse. बद्:मक ु ्: इ�तव्याख्. व्याख् means statement. Normally
व्याख् means commentary. In this context, व्याख् means statement.
बद्: इ�त. This person is बद्धआत्, ignorant and bound जीवात्म. This is the first
statement. मक
ु ्: इ�त- after some time we say this जीवात्म is liberated because of
सत्वगु. Bound जीवात्म because of तमोगण
ु . This categorization of individual
आत्म as bound and liberated, ignorant and wise, all these categorizations are only
from the standpoint of माया. गुणत: is only from the standpoint of the two गुणा:.
तमोगुण is responsible for two adjectives- ignorant and bound. Wise and liberated
आत्म are two labels because of सत्वगु.
LKA says मे to mean आत्म, ‘for me’ who is the आत्म of everyone. For the
आत्म, both are only from the standpoint of the two गुणा:. न वस्तु: -really
speaking, आत्म is neither ignorant nor wise. Mind is ignorant. Mind is wise.
आत्म is neither. आत्म is the consciousness principle which reveals the ignorant
mind and the wise mind. आत्म itself is neither ignorant nor wise. TF, न वस्तु:
Then, what is the truth? न मे मो�: for me, the आत्म, there is no मो�.
शोकमोहौसख
ु ंदःु खंदेहाप��श्चमायया
स्वप्नोयथात्मनःख्या�तःसंसृ�तनर्तुवा११.२॥
All these are very profound verses unique to UGA. शोकमोहौ. शोकमोहौ means
sorrow and the consequent delusion. Sorrow is followed by delusion because when
there is sorrow in the mind, the mind is turbulent and disturbed. The intellect is
clouded by sorrow and so, it cannot think properly. That is why they always say,
whenever a problem has come and the mind is disturbed don’t jump to conclusion
and act. Generally, your conclusions will be wrong. Give it some time. Let the
mind become a little quiet. Only then the intellect will get clarity. In the first
chapter of BGAअजुर् faced the problem of रागशोक and मोह, attachment, sorrow
and conflict. They always go together. शोकमोहौ- mental turbulence, stress and
conflict. We should be very careful when we take impulsive decisions, especially
when we are pained in the mind. सख ु ंद:ु खं- pleasure and pain. All these things are
because of मायया.माया alone makes the mind साित्वक sometimes which gives us
great clarity. Our mind is ताम�सक् most of the time and so, we have delusion,
साित्वक people will get superior birth. ताम�सक् people will get inferior birth and
राज�सक् people will stagnate without going up or down. Thus, माया and three
गुणा: are responsible for पन
ु र�प जननं पन
ु र�प मरणं. देहआप��श्माययया.
शोकमोहौसख
ु ंदःु खंदेहाप��श्चमायया
स्वप्नोयथात्मनःख्या�तःसंसृ�तनर्तुवा११.२॥
In this 6th chapter of UGA, LKA is presenting some very profound Vedantic
concepts taken from उप�नषद. In this second verse which we were seeing in the last
class, LKA says, this universe that we are experiencing is our own projection just
as the dream world is projected by us. To understand the waker’s universe clearly,
we have to compare the phenomenon of स्वप. What happens in स्वप? We have
our instrument called mind. In the mind all our past experiences are stored in the
form of वासना�न or संस्का just as classes can be recorded in the form of CD and
they are all there in invisible form. The moment you put it in the CD-player, the
already recorded talk is replayed. Similarly, our mind also has stored information
called वासना�न. They are all there even now but they will not be projected because
you are in the waking state. The moment I begin dreaming, all the registered
वासना�न are thrown out from the mind in the form of the स्वप प्रप. This स्वप
प्रप has all the features similar to the जाग्रत्पlike space, time, galaxies, stars,
sun, moon, all living beings. I, the आत्म, consciousness principle, use the
instrument called mind for projecting a dream world. In the dream world I project a
body also because I not only want to create the dream world, I also want to enter
and experience the dream world. Nobody else can experience. TF, I project the
world, I project the body, I enter the special dream physical body and I experience
the universe. Now, a tragedy occurs. Once I enter, I forget I am a waker sleeping
comfortably in an ac room and so I experience the dream as though I am
experiencing the waker’s universe. When I identify with the dream body, I don’t
claim I am a dreamer. In the dream I claim I am a waker only. Thus, I become a
wakerin dream. I experience the universe not as a dreamer but a waker. Though all
the dream events are nothing but a few thoughts in the mind they are all real to me,
the dreamer. The tiger in the dream is really not there. The rain, sun and moon are
not really there. I give them a reality because they are real for me so all the
experiences become real. So, whatever sufferings I undergo like loss of money,
loss of life, getting started in some place, water, food etc. all give me serious
problems and I suffer. I project, I enter, I forget and I suffer. This is called
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स्वप्नप् projected by one आत्म, the चैतन्य with the help of the mind. When
the आत्म uses the mind and projects a स्वप प्रप, the आत्म is called जीवात्म.
It is the same आत्म, the consciousness. When it uses a mind and projects a स्वप
प्रप, that स्वप प्रप projecting आत्म is called जीवात्म. उप�नषद says this
जाग्रत्प is also a similar projection by the same blessed आत्मwith the help of
माया. स्वप प्रप is projected by the mind. जाग्रत्प,waker’s universe is also
projected by same आत्म but with the help of another instrument called माया or the
cosmic mind. आत्म as the projector of स्वप प्रप is called जीवात्म. आत्म as
the projector of जाग्रत्प is called परमात्म. There is no difference in the nature
of आत्म though we use the name जीवात्म in one context and परमात्म is another
context. What is the definition of आत्म? Consciousness principle which is eternal
and all-pervading. The same all-pervading consciousness is called by two different
names because the instruments used are different. When mind is used, स्वप is
projected; when माया is used, जाग्रत्प is projected.
Who is that आत्म? उप�नषद says, ‘I am the आत्म and परमात्म also. I am the
जीवात्म, projector of स्वप प्रप. I am also परमात्म, the projector of
जाग्रत्प.’ With the help of माया, I project the world and I enter the world in the
form of this particular body just as I enter the dream world by entering the dream
body. I enter जाग्रत्प by entering the जाग्रत्शर.तद्�स्रष तदेवानप ु ्रा�वश
which is called अनप
ु ्रव वाक्य in the उप�नषद. Then, I reject the जाग्रत्प when I
enter स्वप प्रप through स्वप शर�रं. The third level is DSS.
In वेदान्त you should be alert when somebody asks the question. Never answer
impulsively. Ask a counter question. When somebody asks whether the dream is
real or unreal, you should never say dream is unreal. You should ask, ‘For whom?’
For the dreamer, the dream is real. Even though you have attended this class,
tonight, once you enter the dream, you will never say, ‘I have projected.’
आवरणशिक् will instantaneously function. Tonight also, you will experience the
dream as real. TF, a dream is real for the dreamer as long as he is in the dream
state. Similarly, this universe is also real as long as I am in the waking state. In the
waking state, waker’s universe is real. In the dreamer’s state dreamer’s universe is
real. Both the worlds are real in their respective states. This is called relative
reality. Relative reality means in relation to स्वप अवस्थ, स्वप प्रप is real. In
relation जाग्र अवस्थ, जाग्रत्प is real. Both of them are real, not
unconditionally, but real in their respective states. This is called conditional reality
or relative reality. वेदान्त says, both जाग्रत्प and स्वप प्रप are neither real
or unreal; they are conditionally real, relatively real.
In वेदान्त relative reality is called �मथ्य. स्वप प्रप is relatively real when I am
in a dream. What do you mean by relatively real? Both of them are ETU-
Experienceable, Transactable, Utility. Both are experienceable in their respective
states. Both are tangibly transactable. You can handle every dream object in the
dream. You can feel the weight. It is a solid, tangible object that you can handle. If
you have earned your salary, you count your 2000 rupee notes. In your dream that
2000 rupee note will be valid to purchase the dream object, dream house. TF, all
three ETU are there but under one condition. You should be in dream. This is
Then the question is, ‘What is the सत्य in both जाग्रत्प and स्वप प्रप?’ The
सत्य is neither the world, nor the mind, nor the माया. None of them is सत्य. Then
what is सत्य? आत्म, the consciousness principle which witnesses the जाग्रत्प
in the जाग्र अवस्थ and the same consciousness which is aware of the स्वप
प्रप in स्वप अवस्थ,that consciousness आत्म alone is सत्. That alone lends
reality to both the प्रपs. In the waking state, I, the आत्म, lend reality to the
waker’s world. In the dream state, I, the same consciousness lend reality to स्वप
प्रप. Thus, आत्म alone is सत्य. This सत्यआत् is never affected by any
situations happening in स्वप प्रप and due to the same reason, it is not affected
by the events of the जाग्रत्प. अनन्वागत पण
ु ्ये अनन्वागत पापेन तीणो�ह सदा
सवार्न शोकान ् हृदयस भव�त. Whatever event happens in waking or dream, I, the
आत्म am असङ्:. Absolute reality is not contaminated by relative reality is the
profound message of वेदान्त. I present this as the five capsules of वेदान्त.
Whatever I said is all packed into the second श्लोक. Very profound श्लोक. शोक
मोहौ सख
ु ंद:ु खं दे हाप��:. Getting a body and going through pleasures and pain are all
in this waking state, मायया- are projected by me through my मायाशिक्. When it is
जाग्रत्प you should use मायाप्रप. Like what? Example is given in second
line यथा- just as स्वप: I myself project the स्वप प्रप also, not with the help of
माया, but with the help of mind. In the second line आत्म:, आत्म doesn’t mean
सिच्चदानन आत्म, it means the mind. ख्या�:- projections. Just as the dream
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world is my own mental projection. TF, the problems of the waking state,
problems of the dreamstate, together called संसार is not सत्य. संस�ृ त: तुन वास्तव.
वास्तव means absolute reality, सत्यन- it is �मथ्य. How do you translate �मथ्य?
Relative reality or conditional reality. Who gives that reality? ‘I’ am the reality.
Continuing,
�वद्या�वद्येममतनू�वद्ध्युद्धवशर��रण
मो�बन्धकर�आद्येमाययामे�व�न�मर्११.३॥
हे उद्ध, LKA is addressing उद्ध, �वद्� -may you know, these two powers alone
शर��रणाम्न्धमो�क�- are responsible for the bondage and liberation of जीवात्म.
Does भगवान ् have bondage? भगवान ् doesn’t have bondage. TF, भगवान ् need not
get liberation also. He is �नत्यमुक:. TF, भगवान ् says, �वद्य and अ�वद्य function
for जीवात्म and become the cause of bondage and liberation. TF, बन्धमो�क� or
मो�बन्धकर. Sanskrit students, this word qualifies �वद्या�वद्. It is a द्वन्
समास. �वद्याचअ�वद्य�वद्या�वद्. TF, प्रथ द्�ववचन, dual number.
एकस्यैवममांशस्यजीवस्यैवमहाम
बन्धोऽस्या�वद्ययाना�द�वर्द्ययाचतथ११.४॥
LKA says, really speaking, every जीवात्म in this world is none other than
परमात्म but obtained within the body as the enclosed consciousness.
Consciousness is all-pervading like space. The nearest example for consciousness
is space because, consciousness is invisible; space is also invisible. Consciousness
is all-pervading; space is all-pervading. Consciousness accommodates everything,
space also accommodates everything. Consciousness cannot be divided; space also
cannot be divided. Space cannot be contaminated by anything; consciousness also
cannot be contaminated. How many spaces are there? Only one. Though space is
only one, when you have several enclosures, like a hall, a room, a vessel etc. the
In several families, there is a practice of chanting the 15th chapter before taking
food. This श्लोक comes there. जीवात्म is as though a part of परमात्म not only in
BGA butin UGA also.
LKA says here, एकस् एव ममांशस् जीवस्- for the जीवात्म who is like my अंश,
महामते - LKA is addressing उद्ध. महाम�तmeans one who is of great mind. For
that one जीव itself, अना�ध: बन्: अ�वद्यय भव�त. बन्: means संसार. When did it
begin? अना�ध: बन्: -the beginning-less संसार is because of अ�वद्य. Because of
this अना�ध अ�वद्य अस् बन्:. अस् means for the जीवात्म, not for the परमात्म.
The जीवात्म who is obtained within BMSC has अना�ध:बन्:.
Will we get liberation? We will get liberation. How? �वर्द्ययाच इतरः -by
gaining the knowledge that I am not the body, I am not the mind, I am the
consciousness enclosed in the body and mind. Body will go away; mind will go
away but consciousness which is the real ‘I’ will never go away. This knowledge is
अथबद्धस्यमुक्तस्यवैल�ण्यंवदा
�वरुद्धध�मर्णोस्तातिस्थतयोरेकध�११.५॥
When we study the scriptures for some time, we suddenly get a doubt. Do I come
under �ानी variety or अ�ानी variety? Am I the बद् variety or मक ु ् variety? How
do I know? Will a halo appear around my head? Or, Swamiji, will you give me a
certificate? So, doubts. Now, I will talk about the differences in the lifestyle of a
बद् and मक ु ्: and I will give you a testing mode and you can test yourselves and
decide whether you are बद् or मक
ु ्. बद्धस मक
ु ्तस च वैल�ण्य. वैल�ण्य means
difference in the lifestyle of a बद्, a bound person and मक
ु ्, a spiritually
liberated person in the next class.
अथबद्धस्यमुक्तस्यवैल�ण्यंवदा
�वरुद्धध�मर्णोस्तातिस्थतयोरेकध�११.५॥
The 6th chapter of UGA is a response to certain questions raised by उद्ध at the
end of the previous chapter. उद्ध raised three questions-
1. What is the cause of bondage or संसार?
2. What is the means for liberation or मो�?
3. Whatare the differences between a bound संसा�र and a liberated person?
LKA answered the first two questions very briefly in the first four verses which we
have completed. LKA says, the cause of bondage is अ�वद्य and the means of
liberation is knowledge, �वद्य. अ�वद्य binds, �वद्य liberates. LKA doesn’t say
अ�वद्य, ignorance of what but we know that it is ignorance of our own real nature.
What is our real nature? I am not the physical body. I am not the sense organs. I
am not the mind or intellect. Theyare all costumes which I make use of. None of
them am I. All these are BMSC and I am different from all of them. I am of the
nature of non-material, consciousness principle. The five features of consciousness
are that consciousness is not a part, product or property of the body. I am that
consciousness which pervades the body and makes it alive. I am that consciousness
which is not limited by the boundaries of the body. I am that consciousness which
will continue to eternally exist even after the destruction of the body. I, the pure
consciousness, without BMSC, is not available for any transaction. The moment I
get a BMSC I can transact. Whether I transact through the body or not I continue
to exist eternally. न जायते �म्रय वा कदा�चत्. I am the eternal, all-pervading,
formless consciousness principle. This is my real nature.
Ignorance of this real nature is the cause of the problem. Ignorance by itself
doesn’t cause the problem directly but it leads to self-misconception. When I don’t
know I am the consciousness principle I mistake the BMSC as myself. This
ignorance leads to mistaken understanding through which alone problems come.
During DSS we have ignorance but we don’t have any problem. Even others get
Download from www.arshaavinash.in Page 514
freedom from us. TF, ignorance by itself is not a problem. Only in or waking,
ignorance leads to mistake as we mistake the dream body as our self. This
ignorance leads to individuality, limitation, relation, mortality, राग द्वे. Ignorance
to mistake to varieties of problems. TF LKA said अ�वद्याबन्ध्क.
LKA doesn’t mention how to get self-knowledge in this portion but we have heard
it in earlier chapters and will hear it in future chapters. The journey is in three
segments- कमर्योगउपासनयो and �ानयोग. We can avoid one or two segments
only under one condition that is, if we have followed the कमर्यो segments in
पवर्जन
ू , we can avoid it in this जन्. How do we know whether we have done in
पवर्जन
ू or not? If your desire for मो� is more than your desire for all material
accomplishments, it indicates you have already gone through कमर्यो in पवर्जन
ू .
If you don’t have desire for मो� or the desire is lukewarm, it means you require a
lot of कमर्यो. By कमर्यो we mean service in the society. You have to do a lot of
service activities, कमर्यो and उपासनयोग. Generally, 99% of humanity will need
to do all of them. Go through कम,र go through उपासन and thereafter go to a गुर.
Once you have gone through कमर and उपासन,�ानयोग requires consistent and
systematic study of Vedantic scriptures for a length of time under the guidance of a
competent acharya. Then, after going through all this, we will arrive at-
अजुर् asked in the BGA 6th chapter, what happens if I die before I complete my
journey? LKA said, ‘Don’t worry. Even if you don’t complete the journey you will
carry forward what ever you have gained in this जन्. तत तं बद ु ्�
संयोगं लभते पौवर्द े�हक म. The first consolation is that the next जन् will be human
जन्. That is the first advantage of coming to Sunday classes. That way we won’t
be one of the mosquitoes in BVM. Suppose I have some other प्रार for some
other जन्, that प्रार will be pushed behind. In Tirupati we join the front of the
queue by getting some special दशर्न ticket. TF, next जन् we will be born a human
being and have spiritual maturity early in life. तत तं बद
ु ्� संयोगं लभते पौवर्द े�हक म.
The effort required in the next जन् will be naturally less because the bulk of effort
we have done in the current जन् itself. Starting वेदान्त at any age is
advantageous. Whether you start in 20, 30, 40, 50, 60, 70, 80, 90, at any age it is
advantageous because in the next जन् that much effort is less. All these are not
mentioned by LKA here. He only says, by travelling from ignorance to knowledge
The next question is, ‘What are the differences between a liberated and a bound
person or an ignorant and wise person? BG also talks about this in the second
chapter, verses 54 to 72, 12th chapter, verses 13 to 20 and 14th chapter, verses 22 to
27. There the student was अजुर्. Here it is उद्ध.
In the 5th verse, LKA says, I shall talk about those traits. अथबद्धस मक
ु ्तस
वैल�ण्य. वैल�ण्य – differences, distinctions. Not physical differences. Body will
be the same. Not that a �ानी will be fatter or thinner. Only difference is in his
perspective of the world and his response to the situation, the way he looks at this
own body mind, his own family (if he is a गहृ स्).
In the BG we saw अजुर् imagined the death of भीष् द्र and others. He never
faced the actual death but even an imaginary loss created such a turbulence in
अजुर्’s mind. LKA said in BG, गतासन ू गतासंशू ् नानश
ु ोचिन् पिण्डता ॥ ११ ॥.
You will be able to handle with a balanced mind and face old age, disease and
death of your own body as wellas the others. This mental balance is the advantage
LKA said there. That is being discussed here.
अहं वदा�म ते. In the UGA, LKA makes additional observation which is not in the
BGA. LKA says, the first liberated one is भगवान ् himself. भगवान ् is संसा�र or
असंसार�? The first liberated one, the �ानी happens to be भगवान ् himself. When did
भगवान ् get liberated? भगवान ् never gets liberated. भगवान ् is always liberated
because भगवान ् is not an अ�ानी. The आवारणशिक् of माया will never affect
भगवान ्. भगवान ् uses the �व�ेपशिक् of माया, the creative power of माया to create
the universe but the आवारणशिक् of माया will never touch भगवान ्. TF, भगवान ्
never had अ�वद्य. He is �नत्य�ान. सवर्:तस्माित्नत्यम:. In the case of जीवा:,
they are all born अ�ा�नन:. Only by practicing spiritual साधन, they will become
�ानीs and मक
ु ्s. All the जीवा: are called बद्ध:, bound. They are बद्धमुक:
LKA says, I will first talk about the difference between a जीव and �नत् मक
ु ्
ईश्व:. Where is that ईश्व located? In all other religions ईश्व is located in some
place like paradise or heaven or somewhere. In Hinduism, one of the definitions of
ईश्व is a very popular word is सवार्न्तयार- the one who resides in every living
being. In BG, ईश्वरसव भता
ू नां हृद्देशेजु �तष्ठ�. ईश्व is all-pervading
consciousness with all-pervading मायाशिक्. मायास�हत चैतन्य रू ईश्व: resides
everywhere and in every individual also. The जीव is there in the physical body and
ईश्व is also there. I will talk about the embodied जीव and the embodied ईश्व in
every physical body.
Look at the second line. एकध�मर्�. एकधमर - one body. In that one body itself, the
ignorant जीव is there and the wise ईश्व is also there. जीव is there as संसा�र. ईश्व
is there as असंसार�अन्तयार्. Here, the word एकध�मर्� means one body,
धा�मरbody, िस्थतय -both जीव and ईश्व are there. Even though both occupy the
same body, they are completely opposite in nature because one is ignorant and the
other is wise. One is bound, the other is liberated. Suddenly LKA is borrowing
ideas from उप�नषद:. Several उप�नषद्मन्: are to be remembered in this context
and LKA indicates the उप�नषद्मन् in the next श्लो. Some of the उप�नषद:
students may remember the मन्त.
सप
ु णार्वेतौसदृशौसखायौयदृच्छयैतौकृतनीडौचव
एकस्तयोःखाद�त�पप्पलान्नमन्यो�नरन्नोऽ�पबलेन भू११.६॥
आत्मानमन्यंचसवेद�वद्वान�पप्पलादोनतु�पप्प
योऽ�वद्ययायुक्सतु�नत्यबद्धो�वद्यामयोयःसतु�नत्य११.७॥
The अन्तयार्मीईश is ever liberated because आवारणशिक् and अ�वद्य are not
operational. ईश्व doesn’t have ignorance and is associated with knowledge all the
time. ईश्व is endowed with all forms of knowledge and not only आत्म�ा as we
saw in मण
ु ्ड.य: सवर्: सवर्�वत. ईश्व is called सवर्: and सवर्�वत. ईश्व has
spiritual knowledge and worldly knowledge also. स: �वद्वा. स: here means ईश्व.
आत्मानमन्यंचसवेद�वद्वान�पप्पलादोनतु�पप्प
योऽ�वद्ययायुक्सतु�नत्यबद्धो�वद्यामयोयःसतु�नत्य११.७॥
In this 6th chapter LKA is answering questions raised by उद्ध at the end of the
previous chapter.
1. The cause of bondage
2. The means of liberation
3. The differences between a liberated person and a संसार�
Both a liberated person and a संसार� live in the same world as our scriptures say
मो� doesn’t require one to go to any other लोका: after death. Some people think
मो� is possible only after death and that too by going to some other higher लोका:.
Here, the गीता clearly says that मो� doesn’t require death. One can be liberated
even while one is alive called जीवन्मुिक:. A जीवन्मुक is a जीवन्मुकpurely
because of self-knowledge. Even after gaining knowledge he continues to live in
this body and experiences the world. There is no change in the physical body, no
change in the world and no changes in the experiences also. So, what is the
difference between a �ानी and an अ�ानी? The difference is in how a �ानी looks at
himself, the world and how he takes the experiences. The difference is only in the
perspective.
द्व सप
ु णार सयज
ु ा सखाया समानं व�
ृ ं प�रषस्वजात ।
तयोरन्य �पप्पल स्वाद्व अनश्नन्नन्योऽ�भचाकश ॥ १ ॥
Why is भगवान ्अकतार and अभोक्त? Why is जीव: कतार and भोक्त? LKA gives the
answer. भगवान ् is अकतार and अभोक्त only because of self-knowledge. A जीव also
can become अकतार and अभोक्त if only he becomes a wise person. He need not
become भगवान ्. He has to become only a �ानी. Very important line. LKA says,
य: अ�वद्यय यक् ु . Whoever has ignorance स: �नत् बद्:. As long as self-
ignorance is there, one will be bound no matter what his accomplishments in life,
B.A., M.A., Ph.D. but he will be संसार� B.A., संसार� M.A. and संसार� Ph.D. All the
degrees in the world, all the accomplishments in life will not make any difference
if he has not gained self-knowledge. स: �नत् बद्:. �वद्याम: -one who has self-
knowledge may not have any worldly educational qualifications but if he has self-
knowledge, he is a liberated person. �वद्य means आत्म�ान य: स: तु �नत्
मक
ु ्:.�ानी is liberated. भगवान ् is liberated because he is a �ानी. Even a जीव will
become liberated if only he becomes a �ानी. Continuing,
दे हस्थोऽ�पनद ेहस्थो�वद्वान्स्वप्नाद्यथ
अदे हस्थोऽ�पद ेहस्थःकुम�तःस्वप्नदृ११.८॥
In श्लोक: 6 and 7 LKA talked about the difference between अ�ानीजीव and
�ानीईश्व:. From this verse onwards LKA talks about the differences between
अ�ानीजीव: and �ानीजीव:. Now ईश्व topic is set aside and we discuss about two
groups of जीवा:. One group of जीवा: are called अ�ानीs and the other group of
जीवा: are �ानीs. What is the difference? LKA says, देहस्: अ�प न.देहस्: a �ानी
If you ask the �ानी, ‘Where is this consciousness located?’ �ानी will reel out the
five features of consciousness. You are all �ानीs so you are supposed to remember
the five features.
The fifth one is like removing the spectacles. When the spectacles are gone, I don’t
say, ‘I am gone.’ When the body goes away, my transactions through the body
LKA gives a common Vedantic example of the dream world. When I experience
the dream world in dream, do I claim the dream world is in me or do I say I am in
the world? When I am in the dream, I never look upon the world as in me.I look
upon the world as very vast and look upon myself as a tiny speck in that dream
world. For the dreamer, the dream is not a dream in the dream. When in a dream, I
will say, the world is vast and I am small. For how long? As long as I am in the
dream. The moment I wake up, I understand that the entire dream world including
the dream time, dream space, dream galaxies, all were born out of me, sustained by
me and swallowed by me. Vedanta says, for a �ानी, this world also is similar to the
dream world because when a �ानी uses the word ‘I’ he doesn’t refer to the body or
mind. He refers to the all-pervading consciousness. TF,�ानी looks upon the world
as मै एव सकलं जातं म�य सव� प्र�तिष्ठ म�य सव� लयं या�त -the world is born of
me, sustained by me and resolves into me. I am not a speck or a dot in the world,
actually, the world is an insignificant dot in me, the infinite consciousness. This is
the �ानी’s vision of himself but he doesn’t tell this outside because the outside
world is not ready to understand this message.
TF,LKA says, देहस्:अ�प though from the standpoint of the world the �ानी is in
the body, �वद्वान्नदेह: a �ानी doesn’t say, ‘I am in the body.’ He says, ‘The
body is in me.’ Like what? स्वप्नात्उ�:इव like a person who has woken up from
the dream. The only difference between waking up from the dream world and
waking up from this world is that when Iwake up from the dream world, the dream
world disappears but when a �ानी wakes up from the waker’s world, the world
doesn’t disappear but he now looks at this world as another form of dream. From
कठोप�नषद says, प्राप्यवरािन्न. Go to a गुर and enquire into your own. यथा
स्वप दृक कुम�त:यथा: भव�त. The ignorant is dreaming, the wise is awake. All
these are profound उप�नष�दक् ideas. We don’t find such verses in BGA at all.
BGA deals with the वेदान् superficially but UGA deals with वेदािन्तक topics in
these deep वेदािन्तक्श्ल:. Continuing,
इिन्द्रयै�रिन्द्रयाथ�षुगुणैर�पगु
गह
ृ ्यमाणेष्वहंकुयार्न्न�वद्वान्यस्त्११.९॥
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This �ानी has understood, ‘I am the body, mind, sense organs. I am the आत्म
which is the all-pervading consciousness very similar to आकाश:, space. Whatever
is all-pervading cannot perform any action. Space cannot do any action. It cannot
even move from one place to another. Space cannot have even vibration. Even
vibration is possible only for a finite entity. Just as space is incapable of doing any
action, आत्म is also is incapable of doing any action. TF, आत्म is called अकतार.
आत्म does neither good actions nor evil actions; neither पण
ु ्य nor पापं.
न पण
ु ्य न पापं न सौक्य न द:ु खं न मन्त न तीथर न वेदा न य�ा:|
अहं भोजनं नैव भोज्य न भोक्त �चदानन् रू �शवोऽहं �शवोऽहं|
This is the vision of a �ानी. I am अकतार and अभोक्त. Though I do not do any
action, I bless the BMSC with sentiency or consciousness. Electricity doesn’t
perform anyaction but electricity blesses the fan to go around. Electricity doesn’t
act by itself but it blesses every electrical gadget to do its own function. Similarly,
आत्म is अकतार but makes the body, mind, sense organs etc. do varieties of action.
TF, BMSC is ever the कतार and TF, BMSC will have to ever be the भोक्त also.
Hence BMSC is called अनात्म. अनात्म is कतार/भोक्त. आत्म is अकतार, अभोक्त.
A �ानी is aware of this fact all the time.
इिन्द्: गुण:ै - इिन्द्रय, sense organs born out of the three गुणा: of माया. Body is
born out of सत् रजस ् तमोगण
ु ा:. The mind, sense organs and all the instruments
are born out of the माया अनात्म, with the three गण
ु ा: responsible for varieties of
action. कम�िन्द्रय are born out of रजोगण
ु and so they are given to activity. They
have �क्रयाशि. �ानेिन्द्रय are born out of सत्वगु and so they have
�ानशिक्. इच्छाशिक �क्रयाशि and �ानशिक्. The BMSC is continuously
active and continuously reaping the results. What control do we have? We do have
a limited control but not total control. This will go on and on. It is an unstoppable
cycle happening at अनात्म level. The moment I identify with the body, I have got
into the cycle. Like the huge, giant wheel. As long as you are standing aloof, the
�ानी is one who disidentifies from BMSC and identifies with the आत्म. He looks
at the अनात्म as an object. This is called सा�ीभाव:. By claiming I am the witness
consciousness, I look at my own body active, sense organs active and the mind
continuously getting thoughts. If I distance myself as a सा�ी, I am saved but the
moment I identify, I become कतार-भोक्त and have no respite from duties, personal,
family, society etc. A �ानी is aware and so at regular intervals he goes to the green
room and becomes a सा�ी and allows the body to continue while he remains
अकतार्ह म अभोक्ताह. That is said here. गुण:ै इिन्द्:. The sense organs are called
गुण because they are the products of the three गुणा:. These sense organs are in the
world which is also a product of the three गुणा: only. TF, सगुण अनात् शर�रं and
सगण
ु अनात् प्रप: continuously interact. गण
ु गण
ु ेषु वतर्न्. इिन्द्रय इिन्द्रयाथ
वतर्न् in the BGA. When the temperature increases outside, the body responds in
one way. When the temperature dips, again the body responds in another way. It is
unstoppable. गहृ ्यमाणष.ु When �ानी watches these activities going on what does
he do? �वद्वान अहं कुयार्त. That is the crucial word.
A wise man should not claim himself to be the body. He should remember I am
सा�ी and always remember पश्यन शणृ ्वन स्पृशन िजघ्र नैव �किञ्चत करो�म in the
background like a musician always remembers the tambura श्रु behind. The
moment श्रु is forgotten music will become अपश्रु. Similarly, �ानी also doesn’t
forget this श्रु. UGA श्लोक: is the श्रु. What does he remember? ‘Thank God. I
am out of all these confusions. I am the चैतन् रुपत.’ इ�त �वद्वान अहं कुयार्त- he
should never think I am the body. If you forget, at regular intervals, go to the green
room and use your particular आसनं and write in block letters, ‘I am सा�ी.’
दै वाधीनेशर�रेऽिस्मन्गुणभाव्येनकमर
वतर्मानोऽबुधस्तत्रकतार्स्मी�त�न११.१०॥
BGA students can remember all the beautiful parallel श्लोकs in the BGA 3rd
chapter-
LKA being same गुर, he remembers his own गीता श्लोक here. He says अबध
ु :,
ignorant one who doesn’t know I am the आत्म. He has concluded that I am the
physical body born the other day, growing old. षिष्टअब्धपू�: and सदा�भषेकं are
coming. अिस्मन शर�रे -in this mortal, ageing physical body, कतार अिस् इ�त
�नभद्यत- he identifies and claims I am doing all these actions. What type of body?
दै वअधीने -a body whose present and future are heavily determined by the unfolding
प्रार. प्रार influences our present and future but that doesn’t mean we should be
fatalistic. As human beings we do have a free will and we can control our future.
We can do good कमर. We can keep the body well by dieting and exercising
properly. We do have such control. Though our कमर influences there is another
powerful factor which is our own past कमर in the form of प्रार. The unfortunate
समाने व�
ृ े पर
ु ुष �नमग्नोऽनीशय शोच�त मह
ु ्यमान ।
completely immersed in the body, the finite individual becomes helpless. TF कतार
अिस् इ�त �नबध्यत. He is shackled by not only प्रारब्ध, he is shackled by the
आगा�मकमर also which he is adding now. Continuing,
एवं�वरक्तःशयनआसनाटनमज्ज।
दशर्नस्पशर्नघ्राणभोजनश्र।
नतथाबध्यते�वद्वान्तत्रतत्रादय॥ ११.११॥
प्रकृ�तस्थोऽप्यसंसक्तोयथाखंस�वत।
In the 10th verse, LKA talks about how an अ�ानी is identified with the body. Now
he is contrasting the �ानीwith अ�ानी. �ानी also has a body, sense organs and
mind. �ानी’s body is also governed by or influenced by the three गण
ु ा:. That is
समदःु खसख
ु ः स्वस् समलोष्टाश्मकाञ् ।
तुल्य�प्रया� धीरस्तुल्य�नन्दात्मसंस् ॥ २४
मानापमानयोस्तुल्यस्तु �मत्रा�रप�य ।
�ानीs BMSC also goes through success or failure, मानम ्or अपमानं but �ानी has
the facility to go to the green room and allow all these things to pass. Let the
BMSC go through पण ु ् and पापकम.र As far as I am concerned, I transcend all of
them. That is said here, �वरक्:�ानी. We will continue in the next class.
दै वाधीनेशर�रेऽिस्मन्गुणभाव्येनकमर
वतर्मानोऽबुधस्तत्रकतार्स्मी�त�न११.१०॥
वे�दक् and वेदािन्तक liberation is not such a thing because anything confined to
time and space whether वैकुण् or कैलाश, is conditioned by time and space and
hence finite. That cannot be called मो�. Shankaracharya says
You may go to ब्रह्म, �वष्णुलो or �शवलोक but none of them can guarantee
liberation. He asks, तत:�कं ? So what? He says, liberation is knowing one’s own
real nature which is not located in any particular लोक, which is the आत्म beyond
time and space. You don’t reach that आत्म by travelling because all-pervading
उद्ध’s question is what will be the lifestyle of such a liberated, enlightened �ानी
when he lives in the same body and the same world. LKA is describing that in
these verses. LKA has described such a �ानी in the BGA also in the 2nd, 12th and
14th chapters. We get a similar description in the UGA also. While describing such
a �ानी LKA also contrasts a �ानी and an अ�ानी also known as a संसार�. What is
the difference between an अ�ानीसंसार� and a �ानीअसंसार�? अ�ानीसंसार� is there.
Take that अ from अ�ानी and shift it to संसार�. �ानी and असंसार�. What is the
difference? One of the differences that he talks about is the अ�ानी comes to a
wrong conclusion that I am the physical body. Physical experience of the body is
common to a �ानी and अ�ानी. Bodily experience will be there, whether one is
�ानी or अ�ानी since bodily experience is determined by प्रार. A �ानी will also
experience his own physical body and not experience others’ physical body.
Experience of one physical body is common to �ानी and अ�ानी. In feeling hunger,
thirst, biologicalpain etc. there is no difference between �ानी and अ�ानी. The
difference is in the conclusion based on the experience. The difference is in
experience-based conclusion. I have talked about this before also. We all
experience a flat earth. The earth appears flat only. This experience is universal.
दे हात् भावे in the physical experience of the body, �ानी and अ�ानी are समानौ. In
the case of an अ�ानी he concludes, I am the body and so I confine to the physical
body. The �ानी says, आक्र देहं च जगच् पण ू र् म. I experience the body but I am
not the experienced body. I am the experiencer consciousness who is in the body
also and who extends beyond the body. आक्र देहं च जगच् पण ू र् म. I am the पण
ू र
चैतन्य is the knowledge of a �ानी. This is also said in verse 9.
A wise person experiences the body but he doesn’t claim I am the body he says, ‘I
am in the body.’ Ignorant person says I am the body. Wise person just adds one in.
I am in the body. In the body in what form? In the form of consciousness which
pervades and enlivens the body.
This is said in 10th श्लो दै व धीने शर�रे वतर्मा:. An अ�ानी identifies with his body
and claims I am a mortal individual. What type of body? A body over which he
doesn’t have total control. He has some amount of freewill but not total control
over the body. If somebody asks how many years youare going to live, what will
you say? If we say, ‘I will come to class,’ we add, ‘God willing.’ That means I am
not even sure whether this physical body will survive tomorrow. This body is दै व
अनब
ु न्ध �यं �हस
ं ामनपे�य च पौरुष म ।
ु ्यत ॥ २५ ॥
मोहादारभ्यत कमर य��ामसमच
in the 18th chapter LKA says the body is engaged in ताम�सक् कम.र An ignorant
person identified with body identifies with three-fold actions also and claims I am
the कतार. अहं कतार अिस् इ�त forgetting that the moment I become the कतार,whether
I like or not, I will become भोक्त. So कतार्िस भोक्तिस् इ�त कमर्ण �नबध्यत.He
is bound by प्रारकमारand later by सिञ्चतकमा and he becomes a संसार�.
Continuing,
एवं�वरक्तःशयनआसनाटनमज्जन
दशर्नस्पशर्नघ्राणभोजनश्रव११|
नतथाबध्यते�वद्वान्तत्रतत्रादयन११.११॥
प्रकृ�तस्थोऽप्यसंसक्तोयथाखंस�वत|१२|
These two verses should be studied together. Look at the word �वद्वान in the third
line and the word �वरिक्: in the first line. These two words should be joined.
�वरिक्: �वद्वान -whereas a wise person who is detached from the body uses the
body and doesn’t claim ‘I am the body.’ वेदान्त never says you should not use the
body. The body, especially a human body, is a fantastic instrument; a rare gift from
the Lord. वेदान्त says, in the initial phase of your life, use the body to realise your
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higher nature by going through कमर्यो, उपासना योग etc. Use the body and let the
aim be discovery of the higher nature. The first half of life is directed towards this
knowledge and in the second half of life, use the same body for serving the world.
Initially we serve the world as कमर्योग. After �ानं we serve the world as �ानी,
लोक संग्रहा. Thus, use the body vey intelligently for arriving at this knowledge
and serving society. Never get bound the body. �वरिक्: �वद्वान the wise person
uses the body, never claims ‘I am the body’, will also be involved in all the day to
dayactivities involving several actions.
शयने-sleeping action. I don’t know why LKA starts with sleeping. Perhaps LKA
feels we are sleepy all the time. Then आसने- sitting, अटनं- moving about, मज्ज-
taking bath, दशर्न-seeing various things, स्पशर् – touching, coming in contact,
घ्र- smelling varieties of things, भोजन- eating, श्रवणा�द- hearing various things.
In the 99th verse, LKA said sense organs and sense objects are constantly in
contact. Allow them to do their function. Never get attached to either the sense
organs or the sense objects.
When they are available, admire them, appreciate them as the glories of the Lord.
Admire your own organs. Admire the creation also as the glory of the Lord. Never
get hooked to anyone of them. Their presence also is enjoyable. When the time
comes, let them go. Appreciate, admire, never get hooked to anything. �ानी तथा
नबध्यत in the third line. A �ानी never gets emotionally hooked to anything, even
भगवान ्. Remember उद्ध enjoyed the company of LKA. That is how the first
chapter started. We get so easily attached to local people, what to talk of LKA?
Naturally attachment will be intense. Remember that as long as भगवान ् is a person,
even that association cannot be permanent. Whether it is a human being or an
अवतार, both are अ�नत्य म? उद्ध had to get separated from LKA and उद्ध
couldn’t bear that. As long as भगवान ् is a person or object, even that attachment
will cause संसार. Only when we understand भगवान ् not as a person but as the very
आत्म in everyone, we will be free. TF, �ानी तथा नबध्यत wise person will not get
प्रकृ�त:अ�प -though �ानी is present in the body, प्रकृ means शर�रं. The body is
called प्रकृ because the body is born out of प्रकृ�तमा or matter. स्: - present in
the body. असंसक्: -�ानी is not contaminated. The light is on the body but the
light is not contaminated by the impurity of the body. This is called immanent and
transcendental. Immanent means intimately associated with the body. Light is
immanent and transcendental. It is not affected by whatever happens to the body.
प्रकृ�त: -immanent, असंसक्: - transcendental. असंसक्: has three examples.
यथा खं. खं means आकाश:, space which is all-pervading. It accommodates
everything but not affected by anything. स�वता- sunlight example. Sunlight
pervades everything, contacts everything but is not affected by anything and
अ�नल: -the wind. Wind also moves everywhere but it is not hooked to or
connected to anything. It moves. Similarly, �ानी knows I am such an आत्म.
Continuing,
वैशारद्ये�यासङ्ग�शतया�छन्नसंश
प्र�तबुद्धइवस्वप्नान्नानात्वाद्�व११.१३॥३५.०४
वीतरागभयक्रोधः सवर्त्रान�भस्न
�त्प्र शभा
ु शभ
ु म ् ना�भनन्द� न द्वेिष.
If he is a गह
ृ स्त�ान, then will he do his duties? For doing our duty we don’t
require रागद्वे. He continues in the world without राग or द्वे but he has no
attachment. प्र�तबु: इव स्वप्ना- like a person in a dream. This dream example
comes repeatedly in UGA but never once in BGA. स्वप्| नानात्वात
�व�नवतर्त.नानात्व- pluralistic world, from the pluralistic world �व�नवतर्त - he turns
away. Turning away means avoid both राग and द्वे. He will have compassion.
That a �ानी will have compassion towards everyone is a beautiful description
LKA gives in the 12th chapter of BGA. अद्वेष् सवर्भूताना मैत् करु एव च । Lack
of attachment doesn’t mean he will say, ‘Let people suffer.’ He will have
यस्यस्युव�तसङ्कल्पाःप्राणेिन्द्रयम
व�यः
ृ स�व�नमुर्क्तोदेहस्थोऽ�प�हतद्गु११.१४॥
Though he lives in the world and continues to be engaged in activities, his mind is
not obsessed with the future. One of the indications of self-ignorance is the sense
of insecurity which leads to constant anxiety regarding the future. TF, I want to
safeguard my future for which I want to do so many things. By such and such a
date, I would have completed all these things; Iwould have got everything in
perfect conditions. Thereafter my life will be smooth. We always imagine a
smooth life in the future. Remember, there is no perfect future where everything
will be exactly in alignment with my राग and द्वे. This is a dream. This is a
projection like water in a mirage. The perfect future doesn’t exist. Either
everything is perfect now or never. Now or never is वेदान्त. TF, �ानी is not
obsessed too much about the future which is unpredictable and even is somewhat
predictable, uncontrollable. We can predict ageing but we cannot control what is
going to happen in old age. Let us not depend on the past world, the present world
or the future world for our peace, security and happiness. अनात्म dependent
present or future is risky. TF,�ानी is the one who has learnt to depend upon आत्म
instead of अनात्म. TF, वेद says, depend only on two things. When you are in
कमर्यो, depend on भगवान ्.
Until �ानं comes depend on God, after �ानं comes depend on same God who has
now been discovered as the आत्म. What is common to these two? Never depend
on the world. This is the message. Be a कमर्योग and depend on God. Be a �ानी
यस्यस्युव�तसङ्कल्पाःप्राणेिन्द्रयम
व�यः
ृ स�व�नमुर्क्तोदेहस्थोऽ�प�हतद्गु११.१४॥
LKA is answering the questions raised by उद्ध at the end of the 5th chapter.
उद्ध had asked about the cause of bondage and means of liberation and the traits
of a liberated person versus traits of a bound संसार�. This last part is being
answered from the 5th श्लो viz. traits of a �ानी.
The primary meaning of the word �ानी is the one who has got �ानं, आत्म�ान.
According to शास्, a �ानी is one who has assimilated the wisdom and that �ानी is
liberated whatever may be his status, ब्रह्मच, गह
ृ स् or संन्यास. Even among
संन्यासs so many varieties of संन्या: are mentioned. The ultimate संन्या being
अवधत ू संन्या or प�रव्राजकसंन् where a person doesn’t even stay in one place
for long and who is completely indifferent to everything in life. Here LKA is
talking about such a संन्यास, परमहंसप�रव्रा or अवधत ू संन्यास. TF, all the traits
mentioned in these verses cannot be followed by all the people. We should not
literally take all these virtues mentioned. We should not try to follow all of them,
we have to filter appropriately according to our position in society. If we are
गह ृ स्तs we cannot follow all of them. A संन्यास who is the headof a मट has duties
and responsibilities and has to take care of the affairs of मट. That संन्यास cannot
totally follow traits of अवधत ू or प�रव्राजकसंन्य. TF,we should not take these
verses literally, only take the spirit of these verses. The main message is, a person
has to try to remain in the teaching of the scriptures and avoid all the obstacles to
the assimilation of this knowledge. We enumerate four obstacles primarily which I
call दषु ् चतुष्टय which we have to handle carefully. We should not nourish them
but weaken them. The दषु ् चतुष्टय?
1. अहंकार- attachment to our own body mind. BMSC is a temporary gift which
we have to use to understand I am not the BMSC. Use them as an
These four have to be handled well. We need not literally take everything that is
mentioned here. A परमहंस प�रव्रा आचायर might be practicing detachment from
the body to such an extent that he may not even treat the diseases that come to the
body. There are some संन्यासs who believe that after �ानं, body has to be
completely given to प्रार. प्रारब् सम�पर्त स्ववप: इ�त एषा मनीषा मम. It is
handed over to प्रार or भगवान ्. If the body gets disease, let it. If it has to get
cured naturally, let it get cured. If it has to die, let it die. They don’t even treat the
body. That is the height that some संन्यासs follow but that doesn’t mean that we
have to follow them. We cannot afford to either. A responsible गह ृ स्त has many
family members depending on him. He has to take care of his health, if not for
himself, then at least for the sake of his dependents. What I want to say is, we have
to follow only that advice that is suitable. We cannot go strictly by the letter. Some
of these श्लोs are very strong. यस्यस्युव�तसङ्कलप्र इिन्द मनो �धयां व�ृ य:.
व�ृ �: means activity, activities of प्र इिन्द मन: and धी: -intellect, all the कमार्�
- duties he has to do whether he is a गहृ स् �ानी or संन्यास �ानी. Whatever duties
he has to do he will do but he does not bother about the future or the consequences
of that कमर.संकल्: means obsession with future. What will happen to my children,
my grandchildren? Will my children will bring up the grandchildren properly? All
these are going to be obstacles to the internalization of आत्म�ान. Do what you can
do and forget and move on. वीत संकल्- do what is to be done for the future but
forget regarding the future because we don’t know what the future is and we don’t
have control over it either. व�ृ य: वीत संकल्: no more concern, स: �व�नमुर्क: -such
यस्यात्मा�हंस् �हस
ं ्रैय �किञ् द्यदृच्
अच्यर्तेवाक्व�च�त्र �क्रय बधः
ु ॥११.१५॥
During the course of his or her life, the �ानी’s body affected by so many chapters.
A प�रव्रा: doesn’t have any boarding for himself. सरु मिन्द तर लल ू �नवास: -he
might be living under a tree or in the forest. Naturally his body is not as well-
protected as the body of a householder at home. प�रव्राजकाचा doesn’t have
protection nor does he care. �हस
ं :् -�हंस: means other being which hurt or injure
bodies, whether humans or insects. सन्न्य is absolute ahimsa for the protection
of the body and so he cannot use any method of violence against animals, even
defensive violence. A householder is allowed to do that if somebody attacks, he
can counterattack in defense. A सन्न्या will not counter attack since he has taken
a vow. If प्रारब keeps the body alive it is good. Extreme nonviolence is hinted at in
this श्लो. We need not literally follow. सन्न्या cannot use violence. �हंस:् -by
violent beings, यस् आत् �हंस्यत. Sanskrit students should carefully note in the
first line यस् आत् - आत्म means शर�रं. You can take the original आत्म because
श्लो says one whose आत्म is wounded or hurt by someone. सिच्चदानन्दआत
cannot be bitten by a mosquito. Contextindicates आत्म means शर�रं,स्थू शर�रं ,
not even स�
ू म शर�रं.Suppose the physical body of such an अवधत
ू सन्न्या is �हंस:्
�हस
ं ्यत- is afflicted by other beings, येन �किञ्चत -any one of them, यदृच्छ -due
नस्तुवीतन�नन्देतकुवर्तःसाध्वसाध
वदतोगण
ु दोषाभ्यांविजर्तःसमदृङ्मु११.१६॥
TF, नस्तुवीतन�नन्द. कुवर्: साधु असाधु वा. साधु कुवर्: means noble people, असाधु
कुवर्: - ignoble people. This is also from the stand point of a प�रव्राजकसन्न्.
In the society or family, we have to acknowledge the good action done by others,
reciprocate etc. A गहृ स्त cannot follow this rule. A ruler cannot follow this as he
has to takescare of good people. प�रत्राण साधन
ू ां -even भगवान ् in an अवतार will
have to protect साधु जन:. Here we are talking about a परमहंसप�रव्रा who is out
of this society. He doesn’t have any duty to the society. Such a person is talked
about here.We should be very careful while reading these verses. अवधत ू सन्न्या
is talked about here.साधू असाधवा
ु कुवर्: न स्तुवी. Sanskrit students कुवर्: is
द्�वती �वभिक्: बहु वचनं, object of स्तुवी. It is कुवर्न word. Present active
participle of the root कृ कुवर्न कुवर्न् कुवर्न: कुवर्न् कुवर्न् कुवर्:.द्�वती बहु वचनं
object of स्तुवी. Don’t praise of these people or criticize either. वदत: whether
noble people are saying good things or ignoble people speak ill and wound and
hurt with their words. परु वाक्य. There are people who give happiness wherever
सहृिन्मत्रायुर्दासीनम
ु ध्यस्थद्वेष
साधषु ्व� च पापेषु समबद
ु ्�ध�वर्�शष्यत6.9।।
सम दृक means आत् दृिष:. LKA is talking about a सन्न्या who is out of the
society. When I am a गह
ृ स्त and I have समदशर्, it will be a problem when I have
to deal with people of all types like conmen etc. You can’t have समदृिष, you have
to make enquiry and use your discretion. Even when somebody comes for
donation, we have to see whether it is a proper cause or not. In व्यवहा we cannot
observe समदशर्न. We have to handle different people according to merit. A म�ु न:
in the forest can have समदशर्न but a person in society must keep समदशर्न aside
and handle appropriately in व्यवहा. That is why a श्लो says भवाद्वैत सदा कुयार्त
कृयाद्वैत न किश्चत. Let अद्वै �ानं be there in the mind but when we are doing
व्यवहा, transactions, we have to handle appropriately. समदृक्सं rule –समदृ
split as समदृक्मु: प�रव्रा सन्न्या. Continuing,
नकुयार्न्नवदेित्किञ्चन्नध्यायेत्साध्
आत्मारामोऽनयावृ�या�वचरेज्जडवन्मु�११.१७॥
17th chapter of the BGA we elaborately studied. That is hinted here. �किञ्चत्नवदे- LKA
says don’t talk at all. We should not take it literally. It means, don’t talk more than
necessary. �किञ्चत्नकुयार्िञ्चन वदेत् and ध्यायेत्साधुअसावा- don’t think of
and get obsessed with the good and bad in the society. साधअ
ु साधवा
ु - good and bad
which will always be there. The world is amixed bag. Don’t be obsessed withthat-
न ध्यायेत. ध्यान म means don’t meditate upon that. Somebody has said a wrong
word three days ago. I remember it very carefully. When I sit for जपंI do जपंof his
words. धायतो �वषयान ् पंस
ु ा: सङ्गस्तेष जायते let the mind not be obsessed with
नकुयार्न्नवदेित्किञ्चन्नध्यायेत्साध्
आत्मारामोऽनयावृ�या�वचरेज्जडवन्मु�११.१७॥
LKA is describing the traits of a �ानी who has crossed संसार through �ानं. Even
after �ान,ं he continues to live in the world because of residual प्रारब्ध but he is
not affected by the ups and downs caused by प्रार. LKA concludes that
discussion in the 17th श्लो in which he said a �ानी should move in the world
alertly. Alertness is not forgetting the teaching received from scriptures regarding
आत्म, the truth of the entire universe. The truth which is everywhere in the form
of consciousness principle in living beings and the existence principle in the case
of all non-living or inert beings. He should never lose sight of this आत्म. When a
person handles different ornaments, he or she is aware that whatever be the type of
ornament, it is essentially nothing but gold. Through all transactions, never forget
that in and through the variable ornaments the non-variable and precious gold is
there. Just as a person doesn’t forget the non-dual essence in and through
pluralistic ornaments, a वेदािन्तक student also should not forget the non-dual
essence in the changing, variable, pluralistic world. नाम changes, रू changes, कमर
changes. कमर means function. All of them change but the truth, आत्म is always the
same. Without forgettingthe truth आत्म, a �ानी handles all the varieties of
अनात्म:. He makes sure that he never develops either राग or द्वे towards any
नामरू. If I develop रागद्वे towards any changing object it will create problem.
No doubt some of them may give me joy but the very same thing will give me
sorrow also later. ये �ह संस्पशर् भोगा दःु खयोनय एव ते| Every asset becomes a
liability. Every liability becomes an asset also. This is the nature of the world.
Without getting trapped in रागद्वे let him move about remembering the
changeless truth. Though he remembers this, he shares this knowledge only with
those people who are deeply interested in this knowledge and who have value for
this knowledge. Generally, in society, most people do not have time or value for
With this verse LKA concludes answering उद्ध’s question regarding a �ानी’s
behaviour. This is very similar to the िस्थ प् portion of the 2nd chapter, परभक्
portion of the 12th chapter and गुणातीतportion of the 14th chapter of the BGA. In
the following verses LKA gives instructions to those who want to become such a
�ानी.
शब्दब्रह्म�ण�नष्णातोन�नष्णायात्
श्रमस्तस्यश्रमफलोह्यधेनु�११.१८॥
This precious knowledge is available only in our scriptures. All the worldly books
dealing with material sciences will never talk about �च� शद ु ्�,श्र मनन
�न�दध्यासन and �ानं�नष्ठ. We have to rely upon Vedic scriptures and allied श्रु
स्मृ� परु ाण इ�तहास toguide us to reach our spiritual destination. The best thing is
to be exposed to scriptural literature as early as possible. Even to initiate a child
into alphabets they use the word अ�राभ्या. In Sanskrit अ�रम ् has two meanings.
One is alphabetic letters and the second is अ�रम्ब्रह्म. अ�रम ् means the
ultimate reality, ब्रह्, God. With अ�राभ्या the child is introduced to letters and
also scriptures and God. On the day of अ�राभ्या, in an auspicious time, the child
is seated on the lap and made to write ॐ श् महा गणपतये नम:, ॐ श्
महासरस्वत्यत नम: and ॐ श् गु�रभ्य नम: on a plate full of rice using a gold
ornament like a ring. Thus, start with गणप�त, thenसरस्व�तद ेव who stands for
both अपरा �वद्यand परा �वद्य,material sciences and spiritual science. Then the
गर
ु who has to take the child through the studies. These three sentences are written
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by the child even before the child knows what is life. In the traditional गुरुकुल they
taught material sciences and scriptures. Initially they taught the chanting of the
scriptures. �वष्णुसहस्र गुर स्तोत सरस्वत स्तोत ॐ नम:�शवाय नारायणाय
अच्युता अनन्ता गो�वन्दा. वेदअध्ययन, learning to read the scriptures also took
place. Thereafter, learn to read it regularly which is called प्रवच and पारायण.ं ऋतं
च स्वाध्य प्रवच च सत्य च स्वाध्य प्रवच च.Every day you should read some
scriptures. If you know the वेदs, wonderful. If you don’t know anything, आ�दत्
हृद or �वष्ण सहस्रन or ल�लता सहस्रना म. This is called अध्ययन where we get
the words but not the meaning. At that age our brain is not developed to understand
the meaning. When your read �वष्ण सहस्रन-अ�वकारायशद ु ्धाय�नत्य परमात्मन
सतैकरूपरूप �वष्णव प्रभ�वष् or सवर्िजष्ण. Description of �वष्ण is as �नत्य
शद
ु ्ध �न�वर्कार ब्र. At the age of eight or nine what will we understand? You need
not understand. Chant these श्लोक: regularly for 5-10-15 minutes. This is
शब्दग्र meaning, grasping the words without knowing the meaning in the hope
that we will graduate to अथर्ग्र, learn the meaning of the scriptures also.
अथर्ग्र is key because शब्दग्र will not liberate me. If you are hungry, just
writing शब् ‘food, food’ will not remove hunger. The word ‘food’ will not relieve
your hunger. Similarly, the word will not liberate but the पदअथर will liberate. TF,
we should get शास्त्र first, then, शास्त्रशब्. Unfortunately, in Hinduism
many people chant many things and learn by heart also including वेदमन्त: रुद
चमकं etc. but nobody wants to learn the meaning. LKA strongly criticizes people
who are religious and read so many scriptures but do not come to the meaning of
those words. Ultimate meaning of those words is nothing but the liberating ब्रह्.
वेदै श् सव�:अहमेव वेद्:. All the scriptures ultimately reveal that भगवान ् who gives
us liberation. The world cannot give me liberation, it will only keep me in
bondage. भगवान ् alone can liberate me. That भगवान ् is revealed in the scriptures.
Learn to read the scriptures first. Then learn the meaning of the scriptures.
Meaning is called अथर्ब्. The words are called शब्दब्. Scriptures have a
LKA says, शब्दब्रह्म�ण�नष:. All those who are experts in chanting रामायणं
भागवतंनारायणीयं�वष्ण सहस्रन. Groups assemble in one place every week and
chant �वष्णुसहस्रन. Of course, नैवेद्य and प्रसाद is important. Consume that,
then chit chat and come back. Nobody wants to study the meaning. Theyare
completely satisfied with this पारायणं and प्रसाद. Of course, they do some service
activities also like education, weddings, upanayanam and many other good कमsर
but they never think of learning the meaning of what they are so mechanically
chanting. LKA is criticizing such people. Of course, they are better than those
people who don’t even chant but LKA says, don’t stop with that.
शब्दब्रह्म�ण�नष: those people who are experts in the reading of scriptures.
�नष्णात: experts. न ् �नष्णाय परेय�त - if they don’t study the meaning and know
the परं , the truth of all the scriptures, the one अद्वै ब्रह्. Truth is अद्वैत. If they
do not come to that अद्वै ब्रह्-श्रमस्तस्यश: अधेन�ु मवर�त. तस् श्: all
the efforts that he puts for the regular reading is a waste because it doesn’t liberate
that person. श्रम: is only exhaustion of my vocal chords. श्रमफ: अधेनंु इव
र�त: -like carefully maintaining a dry cow which cannot give even a drop of milk.
What is the benefit of maintaining such a cow? The message is not to give up
chanting. The message is to continue the chanting and spend some time in learning
the meaning also. अधेनंु इव. धेन-ु milk cow, अधेन:ु - a that is of no use at all. र�त:
is the person who maintains that cow. र�त: present active participle शत ृ प्रत्याय
रूप तकारान्:पिु ल्लङ: र�त् शब्: षिष् एक वचनं र�त:.पर ु ुषस -the person who is
protecting that cow doesn’t get any direct benefit. Continuing,
What LKA wants to say is, maintaining or repeating empty words without
knowing the meaning is absolutely useless. Learn the scriptures. Chant the
Association with the following six items is of no use at all. The associating may be
because of my own choice or due to my प्रार. प्रार-based choiceless association
or परु ुषाथ-based association by choice. Whatever be the cause, association with
these six is of no use.
1. Empty words as mentioned in the previous श्लो. He repeats that in this
श्लो also. वाचंमया ह�ना in the 3rd and 4th lines. वाचं - words not associated
with its meaning. It means भगवान्या ह�ना - without the meaning, namely
भगवान ्. भगवान ्-less empty words. This is the 6th one.
2. गांदगु ्धदोह mentioned in the previous श्लो as अधेन.ु दगु ्धदोहागा. गा – cow,
दगु ्धदोह - which has been completely milked dry or a barren cow. You may
maintain it but you won’t get even a drop of milk.
3. असतींच भाया� -a wife or husband if he or she is असती- characterless and
behaviour-less spouse. You may continue because of your प्रार but such a
married life is not productive life because you cannot use that life for
meaningful pursuit. Married life is for two पर
ु ुषाथा:,धमर and मो�. For अथर
and काम, one doesn’t require marriage, only money but for धमर and मो� one
requires a family life because all the पञ्चमह य�ा: can be conducted only
by a couple. Many ladies misunderstand that all Vedic instructions are for
men only. It is not true. All the instructions are meant for neither men nor
women but only for the couple. A ब्रह्मचार�वान and सन्न्या cannot do
most of the rituals. If the spouse is not cooperative, that spouse is called
मस्तकन्यस्तभारादेदुर्ःखमन्यै�नर् ।
�ुधा�दकृतदःु खं तु �वना स्वे न के न�चत् ॥ ५४ ॥
Suppose a father or mother is carrying a heavy load then their children can
help the parents by carrying it. Proxy is possible. Suppose father is hungry
and doesn’t have the energy to go to the dining room, can the son say, “I will
eat on your behalf?” I alone can work for my liberation. So, LKA says do
your duty to all the others but remember, you have a duty to yourself.
Initially you might not have too much time due to family duties. You should
still find some time for your own पजू ा जप ध्यान study etc. Gradually expand
the time spent on your path. This is a very important instruction given by
LKA. Family life should help in spiritual growth and not become an
obstacle to spiritual growth. If family life becomes an obstacle - न कमर्ण न
प्रज धनेन त्याग नैके , leave it, he says. Don’t give up now. Family life
should promote �च� शद
ु ्� and should never get in the way of our pursuit of
our real goal of �च� शद ु ्�धश्रवणं� and मो�. TF a body which doesn’t have
time for spiritual pursuit is also useless.
5. असत्प्रज- children who do not allow you to pursue your spiritual path are a
burden. Children should help parents in spiritual pursuit. If the children
themselves become an obstacle, they are not healthy children. That is why
they should know the value of spirituality.
भञ
ु ्जत ते त्वघ पापा ये पचन्त्यात्मकारण ॥ १३ ॥
Those who cook the food and totally enjoy themselves without giving to
others are not eating food, they are eating पापं. LKA extends the same rule
to money also. Whatever you earn, a part must be given to others. �व�ंतु
अती�थर्कृत- unsanctified wealth, that which has not been shared.
So, in this shloka LKA lists गां-cow, भायार – spouse, देहं -the body, children and
money. The 6th item, meaningless words, even scriptural words which I don’t
understand the meaning of are a kind of भारं. मया ह�नंवाचं is the 6th one. Whoever
is maintaining these six items, either by choice or because of प्रार is स: दख
ु द:ु खी-
goes from sorrow to sorrow; संसार to more संसार. That is why in our culture,
marriage was to promote religious and spiritual life, सह धमर्चा�रण संयोग:. You
want a partner as a co-traveller in your religious and spiritual journey. If the
partner doesn’t have such values then, never get married to such a person.
Continuing,
यस्यांनमेपावनमङ्गकमर्िस्थत्युद्भवप्राण�
ल�लावतारे िप्सतजन्मवास्याद्वन्ध्यां�गरंतां�बभृयान११.२०॥
Your name, money, possession, position, relations cannot give permanent peace,
security and happiness as they themselves are impermanent. Live in the world but
don’t lean on the world. The only source of permanent peace, security
andhappiness is भगवान ् alone. Gradually learn to lean on God for your emotional
needs. Use the family for serving and �च� शद
ु ्�, take care of them but use them
for your own �च� शद
ु ्�, not for emotional leaning. The moment you lean on them
for support, that family becomes a महा संसार. TF, LKA says here that scriptures
talk about that भगवान ् who is �श्रि िस्थ� लय कारण.ं
यस्यांनमेपावनमङ्गकमर्िस्थत्युद्भवप्राण�
ल�लावतारे िप्सतजन्मवास्याद्वन्ध्यां�गरंतां�बभृयान११.२०॥
Here LKA gives beautiful instructions to all people regarding the purification of
the organ of speech, वा�किन्द्, which is very powerful and is a unique ability of
human beings. When the physical body goes out it is in contact with all kinds of
dust etc. and becomes impure, we purify it by taking a bath. Similarly, our organ of
speech also gets polluted because of wrong utterances of all kinds of rubbish
words, abusive language, criticising language, language of hatred, language of
swearing. The organ of speech is polluted with such association with bad words,
indecent words, swearing words etc. We never notice that other people are
struggling because of our rude, prickly, stinging words. How to purify the organ of
speech? You cannot put water and soap and clean your mouth nor can youadd
perfumes. The only way of purifying, sanctifying the organ of speech is to utter the
sacred words of the scriptures. That is why we are supposed to ब्र य� every day.
ब्र य� means वेद य�: so that the words of scriptures should come in contact
with my mouth or tongue. These scriptural words will wash off all the pollution by
all types of words we use. Why are the scriptural words purifying ones? Because
they are talking about the ultimate purifying agent-प�वत्राण प�वत्रं मनगलानांच
मङ्गल दै वतं देवतानांच भता
ू नां योग्य �पता. They are all very important पारायणं and
श्लो of every Hindu. �वष्णुसहश्र is considered one of the most sacred prayers.
The introductory verses say, भगवान ् is the most auspicious thing in the world and
the words which talk about भगवान ् become the purifiers of our speech. We may
not be able to chant the scriptures all the time in our life because we have to do our
duties, talk to people, we might have to use hot words. Avoid polluting words as
much as you can. If you cannot avoid, wash your mouth with श्रीर राम रामे�त रमे
रामे मनोरम.े In the olden days, after every transaction, Brahmins used to do
आचमनं for purification. After every transaction, practice saying कृष् कृष् राम
राम to purify the tongue. LKA says, a person whose life doesn’t involve the
यस्या -that organ of speech which is not associated with the scriptures regularly at
least for a few minutes. What type of scriptures talk about भगवान ्? In वेद पवर
ू भाग:,
सगुण भगवान ्is talked about; in वेद अन् भाग, �नगुर् भगवान ् is talked about. वेदै श्
सव�: अहमेव वेद्:. All the scriptures are talking about ईश्व only. ईश्व who is
�श्रि िस्थ� लय कतार.यस्या - in the organ of speech, पावनं कम-र the sacred actions
of भगवान ्, the holy acts of भगवान ् consisting of �श्रि िस्थ� उद्भ:. िस्थ� –
sustenance, उद्भ: - origination, �श्रि,प्राण�नरो means प्र or destruction.
�नरोधंअस्. अस् - of this entire universe. Such a भगवान ्’s glory is talked about in
the scriptures. If we cannot chant the entire �वष्ण सहश्रन, you can chant the
condensed form- श् राम राम रामे�त रमे रामे मनोरमे सहश्रन तस्तुल्. One श्लो is
equal to सहश्रन. That doesn’t meantomorrow onwards I will stop �वष्ण
सहश्रन. Only when you don’t have time, at least chant that. �नरोधं अस्.
This ईश्व who is the �श्रि िस्थ� लय कारणं existed before the origination of the
universe, before the origination of even time and space. That ईश्व doesn’t have
any form since ईश्व is defined as ब्रह्+ माया. ब्रह् is formless, माया is also
formless and so, ब्रह्मन् mixture is also formless. TF, the original ईश्व, the
जगत्कारण, doesn’t haveany form. A person may say that he is unable to visualise a
formless भगवान ्. For them, LKA advises to come to that भगवान ् who has taken
manifold अवतारं , where भगवान ् is मङ्ग रूप, a beautiful form of राम कृष्न�ृ सहं
etc. If you cannot visualise formless God you can come down to the form of
अवतारईश्व. Read scriptures like हालस् परु ाणं, �शव महापरु ाणं where �शवस्
अवतारम ् are talked about, भगवत्पुराण which talks about �वष्ण अवतार. Many
एवंिज�ासयापोह्यनानात्वभ्रममात
उपारमेत�वरजंमनोमय्यप्यर्सवर११.२१॥
First, do ब्रह्म, familiarize yourself with our scriptures and teaching initially
through chanting and later learn the meanings. We can never study all the
scriptures. अनन् शास्त बहु वे�ततव्य अल्पश काल: भगवश् �वघ्न:य:सार भतं ू
तदपा
ु �स तव्य म हंसो यथा �ीर�ममाम्ब �मश्. शास्त is अनन्त but we have limited time
एवंिज�ासया- in this manner may you enquire into at least one BGA or UGA. It
will lead to removal of all plurality which is nothing but names and forms. You
will arrive at the one non-dual reality, which is behind all the plurality. The
pluralistic universe is काय�,भगवान ्, the reality, is कारण.ं काय� will not give PSH,
कारणं alone can give PSH. Do you remember the four features of काय� and the four
features of कारणं?
काय� means the universe which is a product born out of ईश्व. The universe has
four features- अनेकअसारअ�नत्यअसत्. It is pluralistic. It is hollow, असारं means
empty. It is अ�नत्य, fleeting, impermanent. असत्य- it doesn’t have its own reality.
It appears real by borrowing reality from the कारण.ं So, this अ�नत्यप्रwill
never give you PSH. TF, use the universe for knowing the कारण,ं not for leaning
on the world. Never emotionally lean on anyone because everyone is अ�नत्य. You
need not reject the world; use the world as a साधन स्थल, a place for practicing
spiritual sadhana. Through the plurality come to know the non-dual भगवान.
What are the four features of भगवान ्? एक सार �नत्य सत्य. It is non-dual. It is the
essence. It is eternal. It is the only real one. Discover God and hold on to God for
PSH, then move about in the world. Those who travel by bus will know what this
means. When you enter a crowded bus you immediately look for a hold, either
above you or by the side. You make sure you have a grip before the crowded bus
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begins it shaking, jarring journey to your destination. The roads are full of pits,
mountains, speed-breakers. The driver drives rashly, swerving here and there but
once your hold is secure, you have no fear. Let the bus go anywhere, anyhow. You
are secure because you have a hold. Our entire life is like travelling standing in a
Chennai bus. It will take you violently and प्रारis unpredictable. An intelligent
Hindu isone who first holds on to एक सार �नत् सत्य भगवान ्. Until I know his true
nature, I hold on to him in the form of Rama, Krishna. The advantage is यद्यद्भव
भवतु भगवन ् पवर
ू कमार्नुरू. ‘O Lord, I don’t care because I have you as my
support.’ नानात् भ्.The भ् -the misconception that there is plurality which is
nothing but नाम and रू, in the आत्म- the reality, the परात्म अपोह्. May you
understand the world is not there. It is nothing but नाम and रू. Many ornaments
are nothing but नामरू. Behind the pluralisticornaments, the only truth is कारण,ं
gold. कारणं is भगवान ्. आत्म�नानात् भ्. The भ्र is expectation of security from
worldly objects and people. That is called delusion. Leaning on the world is
delusion. Leaning on God is discretion. Dropping the delusion, take to the
discretion. What is the discretion? �वरजंमन: means now the mind is cleared of all
misconceptions like depending on the world for PSH. Dropping this
misconception, �वरजं. रजं means impurity or non-clarity, मन: the clear mind, म�य
सवर्ग अप्य- may you fix it upon me the जगत्कारईश्व:. म�य कारण भते
ू एक सार
�नत् सत् रूप भगव�त सवर्ग. Where is the कारण?ं Ornaments are located in various
places but gold is not located in one place. Gold is in and through all the
ornaments. भगवान ् being the कारणं is not located in वैकुण्ठकैला or Amarnath or
Kanchipuram. भगवान ् is non-local, सवर्ग: inherent in the universe. In that भगवान ्,
�वरजंमन:मय्यप्. May you fix the mind on that भगवान ् as your only support.
अनन्यािश्चन्तय मां ये जनाः पयुर्पासत ।तेषां �नत्या�भयुक्तानांयोग�े वहाम्यह म ॥
२२ ॥भगवान ् promises, ‘I will take care.’ Once you surrender your mind to the
Lord, कारणंउपारमेत is the instantaneous benefit you experience. LKA’s promise is
instantaneous benefit, उपारमेत. Mind becomes relaxed and relieved. All the worry
about the future will be relieved. May you relax holding on to कारणईश्व.
Continuing,
LKA says if you are not able to mentally dwell on भगवान ् as इष् देवता ईश्व, then
I will come down and give you the next exercise. Fixing the mind on भगवान ् and
sitting for some time require an unpreoccupied, relatively calm mind. People are so
restless, extroverted, action-oriented and workaholics that they cannot even sit for
a short time. LKA says, if you cannot practice that, may you commit yourself to
कमर्यो in which you are active and convert every activity into ईश्वरआराधन.
even fighting a war can be converted into ईश्वरआराधन म. He says, य�द अनीश: -if
youare not capable of sitting for a few minutes and thinking of the Lord,
मन:ब्रह्. ब्रह् means सगुणईश्व or �नगुर्ईश्व. मन: �नश्चल धार�यतंु – if
you are unable to hold the mind on the Lord without distractions for a few minutes.
धारणं means holding or focusing the mind one either एकरूपईश्,�वश् रूपईश् or
�नगुर् ब्र रूपईश्. If you cannot fix on any one of them then, म�य सवार्�
कमार्� समाचरा- may you do all your actions, religious and worldly activities for
my sake. In our culture, even regular bath is considered an अ�भषेकं to the Lord
who is inside. भगवान ् is in our own very heart. देहो देवालय प्रोक: जीवी देव
सनातन:. when I am doing स्नान, I am asked to utter the नाम of the Lord. Govinda
Krishna Rama so स्नान will become ईश्वरअ�भषेक . Food becomes नैवेद्य offered
to ईश्व, अहं वैस्श्वाना भत्व
ू . When you remember the Lord or utter the नाम of the
Lord when you eat food, it becomes an offering to the Lord who is inside the
stomach. Thus, convert every कमर into an offering so that not only will the कमर be
done with devotion, there will be excellence in whatever कमर I do. Not only that, I
श्रद्धालुमर्त्कथाःशृण्वन्सुभद्राल
गायन्ननुस्मरन्कमर्जन्मचा�भनयन्११.२३॥
मदथ�धमर्कामाथार्नाचरन्मदपाश
लभते�नश्चलांभिक्तंमय्युद्धवसना११.२४॥
Here, LKA is presenting a unique feature of Hinduism which many other religions
do not understand and hence are highly critical. We have seen this in the BGA
also. Hinduism is very much clear that भगवान ् is एक:, we don’t have many Gods.
Many people think Hinduism has many Gods and not only many Gods, they fight
amongst each other. If not the Gods the bhaktas fight. Hinduism is clear. God is
one. ईश्व is कारणं. कारणं is एकं . आत्म वा इदं एकएव अग आसीत्. सदेव सोम् इदं
अग आसीत्. It makes it very clear. ईश्व:कारण.ं ईश्व: is एक:. ईश्व being the
कारणं is all-pervading. The all-pervading ईश्व cannot have a particular form
श्रद्धालुमर्त्कथाःशृण्वन्सुभद्राल
गायन्ननुस्मरन्कमर्जन्मचा�भनयन्११.२३॥
मदथ�धमर्कामाथार्नाचरन्मदपाश
लभते�नश्चलांभिक्तंमय्युद्धवसना११.२४॥
LKA says the ultimate aim of the spiritual seeker is gaining the knowledge of the
ultimate reality, the non-dual ब्रह् because this knowledge alone can give
liberation. There is no choice w.r.t this साधन but not everybody is fit to pursue that
in the beginning. It requires a refined and sharp mind to understand an abstract
principle called ब्रह् which doesn’t have form or attributes. That is why LKA
said in the 12th chapter of the BGA-
क्लेशोऽ�धकतरस्तेषामव्यक्तासक्तचे ।
अव्यक् �ह ग�तदर्ःख
ु दे हवद्�भरवाप्य ॥ ५ ॥
Remember, we can start with एकरूपईश् but we should never end with that.
Gradually we should refine and appreciate that भगवान ् is not endowed with one
form. भगवान ् is endowed with all forms, �वश् रू ईश्व because the universe is the
first अवतार of the Lord, which began with the beginning of the creation. This
universe as भगवत:अवतार will be available until प्रल. Once you appreciate
�वश्वर ईश्व you need not stand in a queue and wait for hours for दशर्न म. �वश्वर
ईश्व, open your eyes भू पादौ यस् न�ब�वर्य सरु �नल चन् सय ू � च नेत्. Appreciation
of the universe, admiration of the universe, reverence towards the universe as the
very body of the Lord is the next level of अनेक रू भिक् but Veda says, even that
is not the ultimate because both are subject to change and subject to arrival and
departure. �वश्वर ईश्व has a beginning-�श्रि and end in प्रल. TF, you have to
go beyond the changing, timebound ईश्व to the changeless, transcendental ईश्व
called ब्रह् which is beyond time. ब्रह् alone can give me security because
whatever is within time will be attacked by time. That is why YDR is also called is
काल:, time principle. Whatever falls within time is insecure by itself and cannot
give me security. We require कालकाल: कालस्या�काल: and that can be only that
God who is beyond time and space. That ब्रह् तत्व we have to come to, if not
now, at least later. एकरूपईश् to अनेक रूपईश् to अरूपईश्: is our journey.
LKA says, no hurry. Start with एक रू ईश्व. Interesting, entertaining. So many
stories of LKA are available in the दशम स्कन, the biggest portion of भागवतं.
There the stories ofthe Lord are available in the form of भजन ् and स्तोत. If reading
LKA says श्रद्ध: -with faith in the scriptures that scriptures will take me to the
highest goal. That faith is required. If we study the scriptures with a mentality of
criticism, we will find fault with very character. We will criticize LKA. We will
find enough stories to criticize राम, धमर्पु, everyone. The main aim is to improve
भिक् and learn healthy, positive values from the stories instead of looking for
things to criticize. That is very important. TF, LKA uses the first word श्रद्ध:.
Approach the scriptures with श्रद and भिक् not with DK, DMK attitude. They
criticize all our so-called Gods. We want to cultivate a positive attitude called
श्रद, especially when we read the परु ाणा�न. श्रद्ध;सन ् –with श्रद and भिक्, मे
कथा शणृ ्वन. Those gross-minded people who want to have emotional bonding with
a personified God can take to this more and more. If I feel I am mature and I don’t
require a personified God, I need not go in for that. I can try to appreciate the �वश्
रू ईश्व. In fact, in BGA, एक रू ईश्व description is not there. BGA starts with
�वश्वर ईश्व भिक् and �नगुर् �ानं. Only in उद्धवगीत, we find LKA
introducing personified Gods. कथा शणृ ्वन listen to the stories of the दशम स्कन
The greatest advantage of relating with इष्टद ेवत is it will gradually become a
source of peace and joy. It is a ready made source of peace and joy so all problems
can be overpowered by thinking of the इष्टद ेवत. LKA says अनस ु ्मरन. कमर and
जन्. कमर means extraordinary exploits of various अवतारं. Various miracles that
भगवान ् performed. जन्- is अवतारं, अ�भनयन ् -dramatize these so that it will be
enjoyable. Even now, schools and colleges enact stories from रामायणं during
cultural programs. Natakam or movies are a great way of creating impact.
अ�भनयन ्, dramatizing. मह
ु ु : - as often as possible. You increase and refine the
भिक् towards इष्टद ेवत in the beginning. Initially, the motive is to use भिक् for
worldly benefits. This is the first stage of भिक् where भगवान ् is utilized only for
solving family problems or personal problems or for worldly successes. I told you
Visa Balaji temple for American visa. This is called आथर and अतार्थ भिक्. LKA
says start with that, nothing wrong but never stop there.
Gradually आथभ
र िक् should come down and be replaced by िज�ासभ
ु िक् for
spiritual wisdom and मो�. May you direct all your efforts gradually. Do धमर अथर
कामान ् and pursue धमर पण
ु ् कमार्� for internal purification and worldly wellbeing.
Never do any such act for अहंकार मममकार. अहम ् and मम should be gradually
diluted. Use धमर for मो�. अथर also for more noble कमार्�,पञ् महा य�:. काम: -
may your desires also be noble desire for purification. धम्
र काअथार्न आचरन ् for
मदथ�- for the sake of मो�. मदपाश्- there will be many obstacles for spiritual
सत्सङ्गलब्धयाभक्त्याम�यमांसउपा
सवैमेद�शर्तंसद्�भरञ्जसा�वन्दतेप११.२५॥
सत्सङ लब्धय भक्त् म�य मांस उपा�सता- he will become a greater and greater
devotee. He will practice not only कमर्यो but he will introduce उपासनयोग also.
उपासनं means meditation upon इष् देवता ईश्व: and �वश्वर ईश्व with an
intention of bonding more and more with the Lord. Meditation is a bonding
process. म�य भक्त् मां स: उपा�सता. उपा�सता - he will meditate. Sanskrit students,
उपा�सता is a verbal form. उपा+आ धातु परस्मैप� लट
ु future tense प्र पर
ु ु
एकवचनं.He will meditate on भगवान ् more and more and this एक रू भिक् and
�वश्वर ईश्व भिक् will gradually kindle the desire for the ultimate knowledge of
the ultimate nature of God. Desire for Vedantic study will gradually come. That is
िज�ास;ु not of the दशम स्कन,of the एकादश स्कन. That will bring about the
desire for the study UGA.
Then he says, सवैमेसद्�: द�शर्तंपद म- those people who talk about highest nature
of Lord through वेदान् शास्. सद्�: means वेदान्आचायर: will take you to the
highest form of भिक् where in you go from द्वै भिक् to अद्वै भिक्,भेद भिक्
to अभेद भिक्,दासोऽहं भिक् to सोऽहं भिक् gradually. सद्�: -
वेदान्आचाय�:,द�शर्तंपद म- revealed the nature of the Lord which is अरू ईश्व:
which is सिच्चदानन स्वरू.पदम ् means सिच्चदानन स्वर,ू द�शर्त -revealed by
the वेदािन्तक आचायर, अञ्जस �वन्दत -you will be able to understand effortlessly.
Through the first two levels your mind will be prepared for absorbing the ultimate
truth. This is the essence of the teaching that LKA gives here. Based onthis
teaching, उद्ध is going to raise a question.
Inthe previous श्लो, LKA used an expression, सत्सङ:. सत् means सत्पुरु:,
noble people, सङ्: means regular association. We do have worldly friends for
various purposes but we should have a few contacts exclusively for our spiritual
refinement and growth. Theyare called सत्पुरु:. They may be एक रू ईश्व भक्त:
or they might be more evolved to the level of �वश्वर ईश्व भक्त: or they may be
still more evolved and attained आत्म�ान. All the three types of भक्त: are
सत्पुरु: and all of them value मो�ा as the ultimate goal. Theyare भक्त: and
theyare seekers of मो�ा, मम
ु �
ु ु भक्त:. If one is interested in मो�ा, not only are
भिक् and �ानं important, the most important third factor isethical and moral
values. I cannot be bhakta just by going to the temple and then I lead a lifestyle
wherein I violate all the ethical and moral values. Such a one can never be called
भक्त.भिक् and �ानं should go along with ethical and moral values. Start
observing your personal life. What type of life do I lead? Observe your interaction
with people. Watch your character, behavior and gradually refine. It may not
happen overnight but we have to start somewhere. In fact, we all know what is
right and what is wrong. The only thing is we use our intellect to give wonderful
arguments to justify our compromises. Once we justify, there is no way out at all.
So, one should seriously start observing the violations one is doing. Then one
should ask oneself, ‘Are all these violations necessary? Am I cheating myself by
justifying?’ Do I take the easy way out by saying this is क�लयग ु ? Once we start
this, we will find we can avoid many violations with a little bit of effort, a little bit
of pain and a little bit of sacrifice.
First, identify the avoidable ones and start avoiding the avoidable, without
cheating. We can cheat everyone except भगवान ्. Once we are very sincere, we will
find that more and more will become avoidable and we can heavily reduce
adharmic activities and increase dharmic activities. This transformation is a
हे उ�म श्लो.उ�मश्लो is the name of God, the one who is of the highest glory.
श्लो: means म�हमा उ�म, the greatest glory. बहुव्री उ�मश्लो:यस् स:. It is
संबोधन �वभिक् addressing the Lord as हे उ�म श्लो,O Lord, हे प्र.प्र means O
the greatest Lord with infinite power, O omnipotent one. क�दृिग्वतव साधु मता:?
Whois a sadhu, सत्पुर: according to you.? What are the virtues he practices and
sins he avoids? Give me a list of दै वी संप��: and आसरु � संप��:? In BGA 16th
chapter LKA gives a big list. While we may not practise most of the values
perhaps we should start. That is the idea.
TF, क�दक्- what type of person is a सत्पुर, तव मत: -according to you. भिक्:
त्वय क�दृ उपयज्ये
ु -what type of भिक् is more useful for a spiritual seeker?
There are four types of भिक्-आथर अतार्थ िज�ासु �ानीor if you remember the 9th
chapter of the BGA LKA divided भिक् into 2 types- सकामभिक् and
�नष्कामभिक. �नष्कामभिक means a भिक् in which I pray for the well-being of
the entire universe and not for a few people connected to me. सव�भवन्त स�ु खन:.
Every नमस्का should make me say सव�भवन्त स�ु खन: and then they will ask, ‘Can
I say सव� and my grand child? As though the grand child is outside सव�. Our अहंकार
and ममकार are so strong that all our prayers are confined to me, my family, my
property and my profession. We have to gradually grow out of that. माता च पावर्त
देवी �पता देवो महेश्व: बान्धव: �शव भक्ताश स्वद ेश भव
ु न त्र. This prayer should
become more regular and stronger. That is �नष्कामभिक. When I pray for the well
being of the whole world साधन चतषु ्ट संप�� will automatically come. We need
not ask. �ववेक will come, वैराग्य will come, शमा�द षट् संप�� will come.
क�दृशीसद्�भराद - what type of भिक् is recommended by spiritual आचायर? Hey
LKA, may you tell me so that I will change my character. Character
एतन्मेपुरुषाध्य�लोकाध्य�जगत
प्रणतायानुरक्तायप्रपन्नायचकथ११.२७॥
उद्ध feels this topic is extremely important. TF, he surrenders to the Lord and
addresses the Lord with all great glory and seeks this knowledge. हे पर
ु ुषाध्- O
Lord, who is the अध्य:, the witnessing deity in the heart of everyone. That
means, even if the world doesn’t watch me, भगवान ् watches me in the sense,
भगवान ् is there. ईश्व:सवर भता
ू नां हृद्दे-you can cheat everyone except भगवान ्.
Remember that. भगवान ् is the CCTV fixed all over. पर
ु ु अध्य: लोकाध्य:
doesn’t mean भगवान ् is only inside. He is outside also as the witness of the all
events of the world. लोकाध्य: these are all संबोधन प्र हे पर
ु ुषाध् हेय
लोकाध्य all षिष् तत्पुर समास.जगत्प् -O Lord of the entire universe.
कथ्यता म- may you reveal these character-building virtues to me. What type of
person am I? प्रणत- I, who have surrendered unto you. अनरु क्ता -who am a
great devotee of you. All these are descriptions of उद्ध himself. I am प्रमा:. I
am प्रपन. I am अनरु क्:. May you teach me. Continuing.
त्वंब्रह्मपरमंव्योमपुरुषःप्रक
अवतीण�ऽ�सभगवन्स्वेच्छोपा�पृथग्व११.२८॥
Here उद्ध says, I know your finite form is only a temporary form which you have
taken through your मायाशिक्. Really speaking you are not a finite changing God.
You are none other than formless ब्रह्. I already know this from the scriptures. I
don’t understand what it is but scriptures point out youare ब्रह्मस:, so, त्वंब्,
त्वंपरमंव्य. Youare formless and all-pervading like व्यो - आकाश:. You are
�चदाकाश स्वर: �चदंभरस्वर: space-like consciousness which is all-pervading,