Rama Gita Explained by Swami Paramarthananda

RAMA GITA
by Swami Paramarthananda
Transcribed by Sri A. Venkatesan
The transcription is done by Swami Paramarthananda’s disciple with the

blessings of Swamiji. Swami Paramarthananda has not verified the transcription.
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RAMA GITA
Talks of Swami Paramarthananda
Transcribed by Sri A. Venkatesan
ABBREVATIONS USED:
RG- Rama Gita

TF- Therefore
LOK- Law of Karma
LR- Lord Rama
MB- Maha Bharatam
DP- Dharma Putra
DOB- Date of Birth
DOD- Date of Death
PMY- Pancha Maha Yagna
BU- Brihadarnyaka Upanisad
PP- Purva Pakshi
OMACT- Object, Material, Attributes, Change, Temporary
MBBS- Meaningless, Burdensome, Boring, Struggle
HAFD- Helplessness, Anger, Frustration, Depression
BTL- Baga Tyaga Lakshanam
VS- Vichara Sagaram
DSS- Deep Sleep State
ETU- Experiencable, Transactable, Useful
GU- Gross Universe
SU- Subtle Universe
CU- Causal Universe
SVSSS- Sarva Vedanta Siddhanta Sara Sangraha
TB- Tattva Bodha
VC- Viveka Chudamani
BMSC- Body, Mind, Sense Complex
DC- Dushta Chatushtayam
JAV- Jagrat Avastha
PBA- Pratibimba Ananda/ BA- Bimba Ananda
SCS- Sadhana Chatushtaya Sampati
PSH- Peace, Security and Happiness
LHS- Left Hand Side/RHS- Right Hand Side
Sts- Sthula sharira/Sks- Sukshma Sharira/KS-Kaarana Sharira
Download from www.arshaavinash.in Page 1
HW- Homework
LK- Lord Krishna
OC- Original Consciousness/RM- Reflecting Medium/RC- Reflected
Consciousness/PB- Physical Body
DS- Swami Dayananda Sarawathi
BTL- Bhaga Tyaga Lakshana
BG- Bhagawad Gita
BS- Brahma Sutra
CBSC- Candidate, Benefit, Subject-matter and Connection
MC- mis conception
w.r.t- with respect to
MU- Mundaka Upanishad
ESNS- Eka Sara Nitya Satya
PORT- Possessions, Obligations, Relationship and Transactions
FIR- Frequency, Intensity and Recovery period of emotional disturbances
CCC- Calmness, cheerfulness, confidence (or courage)
YDR- Yama Dharma Raja
KU- Katha Upanishad
NTUC- Non-hurting, Truthful, Useful, Cheerful
BF- Binary Format
TF- Triangular Format

Class 01-RG Verse 1 and 2
सदा�शवसमारम्भा शङ्कराचायर्मध्य म ।
अस्मदाचायर्पयर्न् वन्द गुरुपरम्परा ॥
Our next text for study is राम गीता, a small work consisting of 62 verses. It comes
under a प्रक ग्रन type of work. The scriptures talk about three main spiritual
disciplines for a spiritual seeker pursuing मो�ा. One is कमर्यो: dealt with
elaborately in the BGwhich consists of proper action with proper attitude. Proper
action is an action which is not अधा�म्
र क , unethical or harmful to others. Other than
that, all other actions are proper. Following that proper action as a कतार and
dedicating those actions as an offering to the lord is one part of कमर्यो. म�य
सवार्� कमार्� सन्न्य.These actions are going to come back the form of results
either in the near future or remote future. Be mentally prepared to accept any type
of कमर्फ, which is decided by ईश्व. TF, it will be a fair decision only. Only
humanbeings may be unfair but भगवान ् is never unfair. TF, even as I do the action,
or even as I complete the action, I give a message to the mind-“Let the action take
its own course and let it come back to me in any form. I am ready with an open
mind.”This ईश्वअपर्भावना is an integral part of कमर्यो. Accepting the result is
the second part of कमर्यो as a भोक्त. As a कता-र dedicate. As a भोक्त- accept.
Dedicate, accept, move on. This is, in short, कमर्यो. It is not too intellectually
challenging to understand this कमर्यो. You don’t have to studyजगती ल�ण,
अजगती ल�ण, �न�म� कारणं, उपादान कारणं, �न�म�उपादान कारणंand all such
intricate discussions to understand कमर्यो.कमर्यो requires more of practice and
less talking. Talk less, do more.
Similarly,उपासनयोग also. This is often treated as an integral part of कमर्यो itself.

This उपासनयोग involves meditation upon ईश्वso that the mind gets discipline. I
have to see whetherI can order my mind to do something and if it obeys. This is

finding out who is the master.Some people take a dog for a walk, a huge dog, and
you often wonder, who is leading whom? The dog goes forward and wherever the
dog goes, this person goes behind. Similarly, our problem is whetherI decide what
the mind should do or the mind decides what I should do. We will know who is the
master when we try उपासनम ्. There is not much to discuss or analyse here and it is
not an intellectually challenging topic. It is a discipline to be practiced by doing
and not by talking. Either we practice इष् देवताउपासन or if we are slightly
advanced, we practice �वश्वर उपासन. �ीरो दन् प्रदे is इष् देवताउपासन. भू पादौ
यस् ना�भ: is �वश्वर उपासन. उपासन is not a matter for discussion, it is a matter
for practice, अभ्या.
�ानयोग is the most complex topic, challenging our intellect at every level.
ब्रह्मसI find difficult to understand because I am doubtful of the very existence
of ब्रह्because I don’tsee it, hear it, smell it, taste it or touch it.उप�नषद says you
cannot experience ब्रह्. Is it there at all? Thereare philosophers who challenge
the existenceof �नगुर्णंब्. �व�शष्टाद्वै outright rejects the existence of
�नगुर्णंब्. It says ब्रह् exists and ब्रह् is always सगणं
ु . Even more
challenging is the topic ofजगिन्मथ्. वेदान्त says, the world which I am
experiencing all the time doesn’t exist. वेदान्त says,ब्रह् is never
experienced,That alone Is. World is ever experienced. वेदान्त says it is not. So,
never experienced,ever exists. Ever experienced, never exists. Who can swallow
this वेदान्त? If the first topic is tough, the second topic is tougher.
The culmination, capping, the final topic, the toughest one is, ‘I am that ब्रह्.’
So, looking at me, if I claim I am ब्रह्, the जगत्कारण, the all-pervading etc.
people will only smile or maybe give me first prize for imagination. In वेदान्त,
every topic is an intellectual challenge. कमर्यो requires less discussion,
उपासनयोग requires even lesser discussion but �ानयोग requires the maximum
discussion.TF, all the प्रक ग्रन: - supplementary texts, complementary texts,
supportive texts, were written later by various आचायार:. They all discuss more of

�ानयोग, not कमर्यो. No प्रक ग्रन is primarily dedicated to discuss कमर्यो or
उपासनयोग. They mention these as important and say,‘Don’t talk but follow. Talk
less, do more.’ That is the message in the context of कमर्यो and उपासनयोग.We
have to practice.The maximum discussion and the most important योग is �ानयोग.
Everyone who practices कमर्यो and उपासनयोग will finally have to come to
�ानयोग because that is the only gate through which we can attain �ानं and मो�ा.
The bottom-line is that all the प्रक ग्रन: are �ानयोगप्रध. TF, you should not
ask, ‘Why do they not have कमर्यो?’ They won’t.
All प्रक ग्रन:, especially smaller प्रक ग्रन:, have got only a limited canvas.
TF, they would like to focus on �ानयोग. In all our classes we have seen so many
प्रक ग्रन: like, श्रु सार समद
ु ्धरण, वाक्यृव �, दृक दृश �ववेक, and they are all
�ानयोगप्रध. My warning is,राम गीता is also another प्रक ग्रन and so the
subject matter is going to be a non-relaxing one. You cannot relax because it
contains the word गीता. Many think this can be casually read. In the BG LK said,
“I am the December-January months among months- मासानां मागर्शीषार्ण.” In BG,
there are several portions where you can relax but do not think that राम गीता is a
relaxing text राम गीता is not like कृ ष्णगीत because कृ ष्णगीत had a huge canvas
of seven hundred verses. TF, he could dwell on कम,र उपासना, �ानं- all of them.
Here, poor राम has got only a small canvas of 62 verses. TF, राम गीता is a
comprehensive presentation of �ानयोग:.It is an intellectually challenging topic.
The aim is to say everything is भगवान ्.
It is called राम गीता because it is a spiritual teaching given by राम. Generally, the
word गीता refers to a spiritual discourse.And in our tradition, so many गीताs are
there. Somebody has listed 32 types of गीता. BG is popular but there are so many
other गीताs.

राम गीता is a spiritual discourse given by राम to his brother-cum-disciple,ल�मण.
राम–ल�मणसंवाद is राम गीता. It is a part of a bigger work called अध्यातरामायणं.
अध्यातरामायणं is a text book consisting of 4000 and odd verses which looks at
the entire रामायणं from a philosophical angle using symbolic language. Like राम
as परमात्म, सीता as जीवात्म, आञ्जने as the गर
ु . गर
ु joins जीवात्म and परमात्म
because आञ्जने helps in bringing राम and सीता together. The original वाल्मी�
रामायणं is धमश
र ास्त. No वेदान्त. But अध्यात रामायणं is ब्रशास्त. वाल्मी�
ू .र अध्यात रामायणं is वेदअन्. The famous राम च�रत
रामायणं is वेदपव
मानस,written by Tulasidas, is supposed to be an adaptation of अध्यातरामायणं.
Throughout,Tulasidas treats राम as ब्रह्,not as a person. This is also pointed out
in राम गीता.अध्यातरामायणंitself is supposed to be part of a परु ाणं called
ब्रह्मपरु ाणं. ब्रह्मपरु ाणं is written by व्यासाचाय. In that, a portion is अध्यात
रामायणं and a part of अध्यातरामायणं is राम गीता.
राम गीताcontains वेदान्तसारा. The metreis also bigger and the language also is
highly poetic and beautiful. The whole thing is a dialogue within a dialogue. The
original dialogue is between राम and ल�मणbut this dialogue is reported, as in the
BG-ध ृतराष् उवाच, सज
ं य उवाच. Through संजया’s words कृ ष्-अजुर्संवाद is
reported. Similarly,राम-ल�मणसंवाद is reported by परमेश्व, Lord �शव toपावर्�
दे वी. �शव talks about राम teaching ल�मण. That means,�शव and राम have no
problem but only Vaishnavas and Shaivas have problem. �वष्ण and �शव are
friends but �वष्णुभक्: and �शवभक्त are not that friendly. With this background,
we will enter the text.
श्
महादे
उवाच
- व
ततो जगन्मङ्गलात् �वधाय रामायणक��तर्मु�मा म |
ू ार्च�रत रघ�
चचार पव ू मो राज�षर्वयैरर्�भसे�व यथा || १||

श्रीमहाद
उवाच
Lord �शव addressed पावर्� देवी and said, रघ�
ू म:- (third line) the name of राम. राम
belongs to रघव
ु ंश:- the family of a great king,रघ,ु in the रघव
ु ंश:, in the lineage of
रघ,ु राम is considered to be the greatest one. TF,रघण
ू ां मध्य उ�म: or रघव े �म: =
ु ंशउ
रघ�
ू म:.Another word is राघव-रघव
ु ंशेभाव: वंश:े रघ�
ू म:.जगन्मङ्गलमङ्गलात-
with his most auspicious रामअवतार शर�रं, the राम body he took for the sake of
blessing the universe. रामशर�रं, the body, is called आत्म. What type of अवतार,
incarnation, is it? मङ्गलामङ्ग. It is the most auspicious form of भगवान ्. मङ्गल-
auspicious, मङ्गलामङ्ग- auspicious among all auspicious things, superlatively
auspicious. प�वत्राणांप�व यो मङ्गलाना च मङ्गल-in �वष्ण सहस्रना म.
Auspiciousness is defined in the शास् as that which gives आनन्दप्रधंमङ. That
which gives joy to others. The very word राम is derived from the root रम ्- to be
happy-रमय�त सवार्न्इ� राम: .The one who pleases all the people.By his mere
beauty, he pleases the people. All these are described in रामायणं. Whichever limb
of राम you see, it is so attractive that you cannot take the eye away from that.
रामस् beauty, the form, was so attractive that by his mere physical beauty he gave
joy to others. His words are described as beautiful, pleasant words, he never uses
unpleasant, rude words. Through his speech he gave joy to others. Throughhis
action, he gave joy to others. Being ajoy giver-आनन् प्:मङ्ग:. TF, through his
beautiful form, जगत्, in the entire universe, मङ्गलात्: रामशर�रेण रामायण
क��तर्िम्वध.
What was the main purpose of his अवतार? राम did so many things but the most
primary, important purpose was to teach धमर to the society by living a life of धमर
because धमर cannot be taught by words. If we want to teach values to our children
what is required is not talking. What is required is, we have to live the life of धमर
and the children will imbibe. राम also didn’t want to talk about it but wanted to
live. मत्स्यावत खलु मत्स �श�णं. �श�णं means educating the people.This
धमर्माग-धा�मर्क way of life led by राम is called रामायणं. अयनं means a path or a

माग:र , a way of life or lifestyle. रामअयनं means रामस्यअयन-रामस् धमर्माग:. He
wanted to live धमर because he wanted to show that धमर is the most glorious thing in
the universe.धमर alone sustains the world and society, gives purity of mind, takes a
person to वेदान्त and ultimately gives मो� also. रामायण क��तर- क��तर means glory.
Glory of धमर्माग: - धमर्म�हम. रामायणं here doesn’t mean the story of राम. Here,
रामअयनं means the way of life led by राम. So रामायणं should be translated as
धमर्माग: and the word क��तर must be translated as glory. रामायण क��तर- the glory of
a धा�मर्क life, �वधाय- he demonstrated the glory of धमर by living a life of धम,र उ�मं
क��तर् म- For many, money is also glorious but when you compare all the other
glories and धम,र धमर is the most glorious. उ�मं रामायण क��तर्िम्वध .�वधाय-
having established by demonstrating through रामअवतार. Simply put, राम showed
or demonstrated the glory of धमर through रामअवतार.
After रावण वधं is over, पट्टा�भषेक is also over, he ruled the kingdom in keeping
with धमर. So, in the forest he followed धम.र In the country, in his nation, देश, he
followed धम.र चचार- practiced. So, follow धमर in adversity. Follow धमर in
prosperity. Follow धमर in forest. Follow धमर in city. Everywhere, धमर is important.
So चचार here means आचचार. आचरं कृतवान ्. Who? रघ�
ू म:- रामआचचार. (चर् धातु
परस्म प�त �लट प्र पर
ु ु एक वचन.ं चचार चेर: चेर:.) Not only he followed धमर as
mentioned in the शास्, wherever he had doubt w.r.t धम,र शास् provided the rule.
Follow the other elders who havefollowed धम,र learn from their life. यद् आचार�त
श्रे:ए तत �हामाण सम
ं �शर्: यक
ु ्त या यक
ु ्त:.राम also followed examples of
previous rulers in his own रघु वंश. पव
ू र आच�रतंु धमर् म. They were all exemplary
people. Follow the elders w.r.t धम.र If by chance or by प्रार or inadvertently they
have done something against शास्, in that particular respect, don’t follow their
life. In fact, in तै�तर�य उप�नषद, गुर himself tells his disciple, “May you follow me
wherever my life is in alignment with धम.र Suppose, by mistake or inadvertently I

do something wrong against धम,र in that particular respect, hey Shishya, don’t
follow me.”या�न अनवद्या� कमार्� ता�न से�वतव्या� नो इतरा�ण. राज�षर्वय- for
राम, all the previous kings in his परंपरा were also equally great. In रघव
ु ंश, का�लदास
talks about the glory of the great kings of रघव
ु ंश. Each one was a राज�ष:र राज�षर
means, even though they were outwardly kings, inside everyone was a rishi. So
राज�षर्वय: .वयर: means great. All the great राज�षsर who were his forefathers.
Whatever lifestylethey followed राम followed them. For धमर three प्रमाणा -श्रु,
स्मृ�, �शष्टाचा:. श्रु means the वेद is the primary source of धम,र values. वेद
based scriptures are called स्मृ� including रामायणं, महाभारत which are also
sources of धम.र �शष् आचारा: -taking the example of very great people in society.
We may think there is no one like that these days but even now there are people
who follow धम.र May you take them as examples.�शष्ट:- educated by the वेदs,
followers of the वेदs. So, lifestyle of living elders becomes the third source of धमर.
So, राम followed श्रु स्मृ� �शष्टाचा: प्रमा धम�. राज�षर्वय अ�भसे�वतं.
अ�भसे�वतं- diligently followed, sincerely pursued. धम्
र म्रघ: आचचार- राम
followed. This is the set up for रामगीता to come.This is just the introduction.
Continuing.
Page 9, Verse 2-
सौ�म�त्र पृष् उदारबद

ु ्�धन राम: कथा प्र परु ातनी: शभ
ु ा: |
रा�: प्रम� नग
ृ स् शापतो द्�वजस �तयर्क्त्वम राघव: || २||
These words are hard to pronounce. Each line is also long. Eventhough राम was
following धमर and ruling the kingdom, ल�मणा had a problem because of an event
which had happened recently. राम asked ल�मणा to send pregnant सीता to the
forest. This event disturbed ल�मणा because ल�मणा had great reverence for सीता.
He had seen the trials and tribulations that सीता had undergone. Even after coming
back to अयोद्य her lot is not over and she was sent to the forest. ल�मणा was the

person who executed this because राम asked him to do so. All the past events in
general, forest life and its difficulties and then the immediate past event of सीता
Devi’s going to the forest has disturbed ल�मणा. A kind of a depression. TF, he
wants to have mental peace and he wanted a counsellor. Nowadays there are so
many psychiatrists. In those days whom will you go to? ल�मणा chose none other
than राम himself. He used to regularly go to राम for counselling. This event not
only disturbs ल�मणा it disturbs all people who read रामायणं. This is one of the
most controversial and debated subject matters. रामायण was over in त्रेताय but the
debate continues into त्रेताय, द्वापरयु and now even in क�लयग ु . Is राम is right or
wrong? People take sides and conclude this way or that way. They pass the verdict-
राम is wrong. And another group will say- who are you to question राम? He is
अवतार. He is the embodiment of धम.र What he does is correct. What is the logic?
He did it. This argument goes on and on and on. People forget that by passing a
verdict on राम we do not get any benefit? Poor राम is not even available to defend
himself. If possible, we may even pass judgement of imprisonment. Puranas are
not meant for us to judge the characters and give a verdict. We have to read them
and ask, what lesson can I learn that will be useful for my life? That is what is
required, not passing a judgment. Only ask the question- what is the lesson I can
learn? I think, the lesson I personally learnt is this- however sincere and धा�म्
र कa
person may be, life will bring very tough and complex situationswhere taking
decisions will be extremely difficult, धमर्संकट. The line between धमर and अधमर
will be very thin or very hazy. Sometimes, I may have to choose among various
धा�मर्क decisions themselves and be forced to choose one which will affect some
people adversely. No matter which धा�म् र क decision I make, I will have to renounce
some other one and no matter which decision, it will impact one set of people or
the other. In English, there is a saying, ‘Damned if you do and damned if you
don’t.’ Everyone will face such धमर conflicts and be forced to take decisions. At
such times, we have to analyse all the sides of the situation, choose one of them
according to our conscience being as objective as possible. We have to keep our
motive very clear, be sincere and as unselfish as possible and choose one decision
or the other. In fact, all parents will face such situationswhere, when a decision is
made, one child is happy but the other child is unhappy and will often accuse the

parent of partiality also. Whatever we do, this is bound to be there. On such
occasions, simply be true to your conscience.
May you follow धमर and do whatever is appropriate according to your conscience
and surrender to the Lord. “O Lord, I have chosen the course that I think is the best
but whatever be the result of my action, I am willing to go accept it.” I should also
know that whatever decisions I take, others including my own family will grudge
and criticize me. If we are people in a particular position, then we are already
known in the society and will become victims of the judgment of society. People
may write in newspapers or even books on us. All this is possible.If we are going
to worry about that and avoid making decisions, we cannot live at all. TF, make the
decisions and forget the comments of people.
ु ा य�दवास्तुवन् ल�मी समा�वशतु गच्छत वा यतेच्छ अत्यै वा

�नन्दन् नी�त�नपण
मरणमस्त यग
ु ान्तरे न्याय्या पत: प्र�वचलि पदं न धीरा. Wise, mature, strong,
धा�मर्क people continue to take decisions as per the best of धा�म् र क knowledge
keeping their conscience clear and move on without bothering about the
comments. What is the easiest thing that we can do? Comment. No expenditure.
TF, you talk about all the people-“He did that.”“She did this.”And society will do
that. Don’t bother about that. �नन्दन् नी�त�नपणु ा critics are easily available.
न्याय्या पत:- keep your conscience clear. Keep your motive clear. ‘I don’t want
to hurt others.’This is the best decision. I can consult a few people also who are
elderly though consultations also may not help. You will have problems because it
is like consulting jatakam (horoscope) with two astrologers. One will say, ‘This is
the best horoscope.’ Another will say, ‘Don’t touch that.’In complex and tough
situations opposite opinions are bound to come. Remember that you are the one
who is supposed to takethe decisions. Take the best decision that you think and
then forget-न्याय्या पत: प्र�वचलि पदं न धीरा. Similarly, राम had taken this
tough decision. Do you think राम will be happy by losing सीता? राम is also going
to miss सीता’s company. Inspite of that pain he took what he felt was the
appropriate decision. Once he made ithe has left it behind and he ismoving on.
That is what is said in the first श्लोक. Now सीता is not there. I have to adjust to the
decision. Previously, without सीता in the forest. Now, without सीता in the city. He
has taken the decision and moved on.
चचार पव
ू ार्च�रत. राम didn’t bother but ल�मणा is disturbed and रामis consoling
him. The primary suffering person is राम because he has lost सीता but राम thought
this is what he has to go through. He was willing to go through the pain. रामhas
accepted thepain and he is now ruling the country. ल�मणा is not able to get out of
the pain and yet ल�मणा doesn’t accuse राम. ल�मणा doesn’t argue with राम.
ल�मणा goes to राम, not to question his decision,but for consolation. “I am
disturbed. Even though सीता is not my wife, I am disturbed.You please console
me.”
With regard to sending away सीता, who is right? Is राम right or wrong? My reply
is, “I don’t want to judge.” What do you learn from that episode? You have to
make decisions in life. Choose the best decision for you at that time and move on.
Don’t go on dwelling in the past and miss the present and commit mistakes.
सौ�म�त्र– सौ�म�त means ल�मणा. ल�मणा goes to राम and राम tells several
stories about the power of कमर. So when ever unexpected suffering lands and we
are not able to find reasons for it, we should understand that the LOK is working. I
am going through difficult situations not because of भगवान ् or because of other
people but because of my own कमर done in the recent past or remote past. राम tells
ल�मणा several stories where people, great people, have suffered because of कम.र
Similarly, ल�मणा, we are also going through tough times. Accept it with प्रस
भावना. Details in the next class.

Class 02 –Verses 2 to 4
Verse 1-
ततो जगन्मङ्गलात् �वधाय रामायणक��तर्मु�मा म |

ू ार्च�रत रघ�
चचार पव ू मो राज�षर्वयैरर्�भसे�व यथा || १||
ु ्�धन राम: कथा प्र परु ातनी: शभ
सौ�म�त्र पृष् उदारबद ु ा: |
रा�: प्रम� नग
ृ स् शापतो द्�वजस �तयर्क्त्वम राघव: || २||
ू ार्च�रतंचचा as the previous kings were ruling, he continued to rule the kingdom
पव
but ल�मण was deeply disturbed by Sita’s abandonment to the forest because of
his reverence towards सीता. ल�मण however, didn’t find fault with राम nor did he
judge राम. ल�मण takes राम’s support for consoling himself. Now and then ल�मण
used to approach राम seeking consolation. That is said in the श्लोक. Whenever a
person is disturbed by inexplicable events in life and faces some physical and
emotional pain, then the LOK is highlighted in our tradition.According to वे�दक्
teaching, everything happens according to the LOK and LOK itself is presided
over by the Lord. There is no unfairness in this creation. If at all we feel something
unjust or unfair is happening, it doesn’t show the deficiencies of God but shows
deficiencies of our intellect because we always judge a situation only with a
limited दाता. Every situation is governed not only by the present कमा,र but also by
the past कमार, not only the immediate past of the current जन्म but also the remote
past. You don’t rememberlast week’s class, then how are we to remember all our
past actions? TF, our approach is- we do not judge any event adversely.Whatever
remedial measures we try, whether remedial measures will work or not is also
governed by the same LOK. We can always try. We do have freewill and can
perform remedial measures for situations.वेद itself provides varieties of प्रायिश
कमार्�. Sometimesthey will work and sometimes not, sometimes partially and
sometimes may even worsen the situation. You take medicine for some problem.
Instead of removing that problem you have got another problem. TF, surrender to
LOK. Surrender to the Lord. ईश्व प्रस भावनया.

For this assimilation of LOK, tradition generally gives stories of many great
people who themselves could not escape the LOK. When धमर्पुत (DP) was in the
forest he was in deep depression when great ऋषय: like माकर ्ण्ड come and tell him
many stories. Many stories of the MB are the stories narrated to the depressed DP.
When we see that the LOK is universal and everybody goes through ups and
downs in life, we appreciate the totality and understand that we are also part of the
same creation and part of the same कमा.र We cannot be a special case. This
appreciation of the universality of the LOK is one of the remedies to cool down
the mind. That is why I generally tell the joke, whenever we don’t have power our
first job is not to repair but to check whether the neighbour has got power or not.
Once we know that he also doesn’t have power you feel liberated. Eventhough
difficulties remain the same we are not alone. In the same way, LOK is universal.
We have to see everybody going through ups and downs. There is no specialty for
us. TF, we also have to go through them. So, राम tells several stories to ल�मण.
One story is indicated here.
सौ�म�त्र पृष् सौ�मत् उदार बद

ु ्�धन. उदारबद
ु ्� - a great heart. सौ�मत् - another
name of ल�मण. स�ु मत्रा: पत्
ु सौ�मत्. सौ�म�त्र- the great सौ�मत्. Why is he
called great? Out of reverence for राम he also left the comfort of the kingdom to
serve राम. According to कैकेयी’s boon ल�मण need not have gone. He could have
given a nice send off to राम and said, “I will regularly contact you over cell
phone,” and remained comfortably. He also underwent all the pain. That is
ु ्�. उदारबद
indicated by उदारबद ु ्�धन सौ�म�त्र पृष्:राम:. राम was asked for
solutions to calm his disturbed mind. What did राम do? परु ातनी: शभ
ु ा: कथा प्र.
परु ातनी: means old, ancient, traditional stories which are all शभु ा:- sacred stories
because theyare all meant to teach some value or the other. Here, it is meant to
show the power of the LOK. Among the stories one particular story is indicated
here though not fully narrated. This is the story of a king called नगृ :, not मग
ृ :. He
committed a mistake for which he had to incur the शापं of a �हामाणा. He was of
good intention and wanted to give दानं to several वे�दक् scholars and great �हामाणा.
Cow दानं. The king gave several cows to a �हामाणा. That �हामाणा was taking those
cows but one among those several cows came back to the king’s cowshed. Now

this cow has been already gifted and it belongs to that �हामाणा and this king should
not use that cow because it is no longer the king’s property. If the king uses that
cow it becomes using a stolen cow. Why? The king need not go and steal the cow
but due to the very fact that it doesn’t belong to king, technically, it becomes stolen
wealth. Possessing anything that doesn’t legitimately belong to me is a stolen
property. I need not go to a house and steal. Merely possessing anything that
doesn’t legitimately belong to me is stolen property. The king did not know that
the cow was there and that it was technically stolen property. He gifted this stolen
cow along with other cows to another �हामाणा. Giving दानं of stolen property is a
mistake. If there is a coconut shop near a Ganesha under a tree and I take a coconut
from the shop and devotionally break it in front of Vinayaka it will give me पापम ्
because it is not my property. I should purchase the coconut and break it. Now the
king has committed the mistake of gifting a stolen property to the �हामाणा which
is considered a serious mistake of negligence, called प्रम: in Sanskrit. प्रम:
means carelessness or negligence. Seeing the negligence of the king the �हामाणा
got wild and gave a शापं, a curse to the king. The curse was that he should become
a chameleon, a reptile. Of course, we should not start judging whether this is a
proportional शाप or whether a Brahmin should get angry. Don’t get into judgment.
Our aim is not judging people. What is the lesson out of this story? Negligence is
considered a serious dosha which a king cannot afford to have. He can engage
many people and make sure that all the cows are taken to the �हामाणा’s place.
There, he can count them to make sure and also show the ब्राह that all the cows
gifted to him are present there.
Even in any local function, many people will be honoured with various titles. Each
one is given a different title and will also include a citation, a cover, a gift and a
shawl. Now, that VIP cannot fold the shawl on the stage. What do they do? Each
VIP will be assigned one volunteer who will stand behind the VIP. The moment
the shawl is draped, the volunteer will snatch it, even if we feel it would have been
nice if the shawl had been there for two minutes. That attender will fold the shawl,
take the citation, the fruits and will put everything in the special bag kept for that
very reason. Then, he will wait and ensure that it is handed over to the VIP at the
car. If the local sabhas can organize volunteers to handle the दानं properly, what to
talk of a king? Can he be negligent in such cases?

TF, नग
ृ स्यशा:. The message from the story is that negligence is not correct and so
the king had to go through the कम्
र फल म. Look at the third and fourth lines. रा�:
प्रम�. प्रम� is to be underlined. प्र:- negligent, प्रम:- negligence.
Adjective. नग
ृ स्- the name of the king. The word नग
ृ स् should not be connected
to शाप:- not the king’s शाप. नग
ृ स् should be connected to the next line �तयर्क्त.
�तयर्क्त- becoming an insect or reptile. �तयर्क्त means animal status, reptile
status. नग
ृ स्य�तयर्क् because of शाप:. Whose शाप? द्�वजस of the fourth line
should be connected with शाप: of the third line. नग
ृ स् of the third line should be
connected with �तयर्क्त of the 4th line. You should not mix up. �तयर्क्त्व आह
राघव:.
राघव:-राम, told such stories indicating how the LOK works. The very कमार itself
will give the फलम ् at the appropriate time. There is no rule that we should
remember what all प्रायिश we did. We also cannot know which कमार is giving
which फलम ्. Some people go on a tour and eat at several different places. They
come back home and have food poisoning but have no means of knowing which
food in which location caused it. Whenwe are not able to connect which area and
which food from the recent past, how can we know which कमार of the past is giving
which फलम ् of the present? We cannot know. We need not know. We have to
know only this much- “Whatever happens to me is according to the LOK which is
unfailing and infallible.” Why? Because it is not governed by a human being.
Wherever human beings are involved, even when a human judge is involved, then
we can suspect the verdict.W.r.t the LOK, भगवान ् can never be bribed or be
corrupt. TF, ल�मण, whatever we are going through is the LOK. Learn to accept
that.
Continuing.
Verse 3-
कदा�चदेकान् उपिस्थत प्रभ रामं रमाला�लतपादपङ्कज |
स�ु मत्रासा�दनशुद्धभ: प्रण भक्त् �वनयािन्वतोब्र व|| ३||

Having understood the power of कम,र naturally, a person at one time or the other
will begin to wonder if there is a method to get out of the shackles of कम.र The
more we think of कमर, the more frightening it is because we do not know which all
कमार्� are there in our account. I call कमर्अदृष. In Tamil, अदृष् means a
favorable thing. In Sanskrit अदृष् means invisible. I don’t know what all प्रार
कमार्� are there fructifying in this जन्. Not only do I not know what all कमार्�, I
also don’t know which कमर is going to fructify today. It may be a good कम,र bad
कमर or �मश कमर. He enjoyed some program and laughed aloud- पण्य ु was
fructifying. Then, when laughing loudly he got a catch in his back. Immediately, a
पापम ् also fructified. They are continuously fructifying. TF, our life seems to be
under the grip of the powerful कम.र If you ask भगवान ्, “O Lord, why are you
giving me all these troubles?” What is भगवत: answer? “What can I do? I am only
the कमर्फलदात. My job is giving कम्
र फ to the जीवा:. You can do प्रायिश्च�. I
will take into account that also. But taking all these कमार्�, including the
प्रायिश्च� into account, whatever be the appropriate results I have to give.”
Which means, भगवान ् is also not free in that sense because he can give only what
the जीव deserves. In the universe, the most powerful factor seems to be कमर
because जीवा: suffering is governed by कम.र भगवत: action is also governed by
कमर. सिृ ष् is governed by समिष्. कमर्िस्थ is governed by कम.र Naturally, one
day or the other, a person begins to wonder, “Is there any way of transcending
कमर? ”कमर्ण बध्यत जन्त:. Can we try to exhaust the कम?र Exhausting is also not
possible because, in one जन्, you can exhaust only a limited number of
प्रारब्ध. If you remember TB, we have got a huge सं�चतकमर in our account. I
hope you have not forgotten TB. If you have, that is another कम.र TF, where is the
question of exhaustion?
We have to know the remedy which is given in the very वेद itself. वेद gives
प्रायिश्च�, which is only a temporary remedy. वेद gives the permanent remedy

only at the end. That part is called वेदान्त. But who is willing to work for that as
there is no easy method or short cut? Everybody has to know that वेदान्त alone
gives the solution- �ानािग् सवर कमार्� भस्मसात कुरुत तथा. I will tell you in tune.
Then you will understand.
यथा इधां�स स�मद्ध अिग्न भस् सत् कुरुतेजुर

�ानािग्न सवर कमार्� भस् सत् कुरुत तथा||
In the BG, LK clearly says,‘�ानं is the only fire which can burn down all the
कमार्�.’ Now ल�मण understood that it is the only way. �ानं can be gained only
from a गुर, not by reading वेदान्त but by listening to वेदान्त coming from a
traditional teacher. One has to approach that traditional teacher properly- तद्�वद्
प्र�नपाद प�रपश्ने सेवया|| Those stages are beautifully presented here. राम गीता
is a classical, traditional, structured and complete वेदान्त ग्रन:. ल�मण found that
counselling and other such are all only temporary remedies. Nowadays, you pay
500 rupees or 1000 rupees to a counsellor and for two days you are okay but
counselling is not a permanent remedy, �ानं alone is. ल�मण understands this. So,
what does he do?
कदा�चत्-once, एकान्त उपिस्थतंप्र -he found राम was seated alone. How? Not
worrying. If राम is worrying and ल�मण goes, what will happen? राम will only
transfer his worry to ल�मण. No, रामएकान्त was enjoying his glory. राम is रमते
स्वस्वर इ�त राम: and एकान्त उपिस्थत- he was sitting alone, enjoying his higher
nature. प्रभ-the Master. Not only the Master of the World but the Master of his
BMSC. ल�मीला�लतं पादपङ्कज- whose feet are worshipped by ल�मीदे वी.
पादपङ्कज- lotus feet, ल�मीला�लतं- revered, worshiped. Why is the word ल�मी
used? राम is an अवतार of �वष्णand सीता is an अवतार of ल�मी. TF, the word
ल�मी is used here. Eventhough, at this moment, सीता is not there. राम was ready
to accept that also.

पादपङ्कज रामम ्, सौ�मत्: प्रण. सौ�मत्- ल�मण approached. आसा�दत
ु ्धभाव:. भावनम ्- mind or अन्:करणं, शद
शद ु ्- pure. शध
ु ं भावानां अन्:करणंयस्
स:शद ु ्ध�च:. शद
ु ्धभाव: शद ु ्ध�च:- he has acquired all the necessary
qualifications, that is �ववेक, वरै ाग्य, षट्कसंप�:, मम
ु �
ु ुत्व. Discrimination. The
world cannot give me lasting peace, lasting security or lasting happiness. Only
आत्म or ब्रह् can give PSH. So, this discrimination is based on experience for
which we have to get enough कमर battering. Only then will discrimination come.
Dispassion means world can never serve as a goal of life because everything in the
world is perishable. It will give joy in the beginning but will give sorrow later.ये�ह
संस्पशर् भोगा: द:ु ख योनय एव ते- every recent or present pleasure- giving object
will become pain-giving object in the future. We are experiencing this with our
own body. In young age, the body gives pleasure. The same body gives problems
in old age. TF, the world doesn’t deserve to be a goal. The world deserves to be
only a means to do साधनं. I use the world as a साधन and भगवान ् is साध्य. ब्रह् is
साध्य. मो� is साध्य. So, bring the world down from साध्य status to साधन status. It
is not an end; it is only the means.This healthy attitude towards the world is called
वरै ाग्य. Not hating the world, not rejecting the world but using the world for
attaining the goal. Thereafter, drop dependence on the world. This is called
dispassion. Then, शमा�द षट्कसंप�: which means discipline or mastery over our
own personality. The fourth one is मम ु त्व
ु � ु or deep desire to get over the shackles
of कमर. कमर्बन्धना �वमिु क्. This deep desire is called मम ु त्व
ु � ु . Thus,
Discrimination, Dispassion, Discipline and Desire- all the four qualifications
ल�मण has got.
Fully qualified with all these qualifications he went to राम. Until now राम was his
elder brother only. Now he is going to do नमस्का, प्रण, भक्त्- with श्रद and
भिक् that राम can give him the knowledge which will liberate. �वनािन्व:- with
humility that I don’t know and accept that my गुर knows. He is now converting
राम into his own गुर just as in BG, अजुर् converted LK, the charioteer, into LK the

जगद्गु: ल�मण converts राम into ब्र �वद्य आचायर:. �वनािन्व: endowed with
humility, अब्रवी- addressed राम in the following verse. Continuing.
Verse 4-
त्व शद
ु ्धबोधोऽ� �ह सवर्द े�हनामात्मास्यधीशो �नराकृ �त: स्वय|
प्रतीय �ानदृशांमहामत पादाब्जभृन्गा� संगसं�गनां || ४||
Here, we have to understand ल�मण:उवाच though it is not given. In verses 4 &5

सौ�मत् or ल�मण is glorifying राम before surrendering asking for knowledge. O
राम, even though you have got a physical body and you appear to be a finite human
being with a DOB रामनव�म and also a date of स्वग आरोहणं, you appear finite
spatially and time-wise but your real nature is not this finite body. Your nature is
pure consciousness or चैतन्य. The nature of the Lord is presented to a devotee
depending his level. As I have often said, भगवान ् is presented in three forms
depending on the level of the student. For a beginner student or devotee भगवान ् is
described only as a person. Who is God? राम or कृ ष् or �शव. Who is the Goddess?
ल�मी, सरस्वत. Initially, God is described as a finite entity located in a space who
will come and also rescue the devotee from problems and go back. This is the God
that we introduce for a beginner. Then we hope that the beginner will not remain a
beginner life long. He will study the scriptures and change his vision of God from
एकरूपईश् to �वश्वरूपईश. भगवान ् is one consciousness with infinite forms and
infinite names just as one water appears as ocean, wave, bubble, river, lake and
rain. One भगवान ्, the चैतन्य alone, appears in all forms. This is called
अनेकरूपईश्:. When we talk about अनेकरूपईश्, the student understands only
the नामरू. He doesn’t understand the चैतन्य aspect of the Lord because नामरू
alone is visible, चैतन्य is not visible but he has progressed. He doesn’t say भगवान ्
is in the temple. He doesn’t say भगवान ् is in heaven. In fact, he asks a counter
question-Where is भगवान ् not? सहश शीषार: परु ु: सहस्र: सहश्रपा. I have come
from undergraduate to graduate but it is not enough. We have to become post

graduate. Next stage is that this नाम रू is not absolutely real because it exists only
with borrowed existence. नाम रू doesn’t have an existence of its own. It is only
माया. भगवान ् is behind the माया नामरू. What is his nature? Pure सत्. Pure �चत्.
Pure आनन्. By the time we come to pure सिच्चदानन् we have travelled from
द्वैत to अद्वैत because सिच्चदानन् आत्म is only one. TF, there is no जीवात्
परमात् भेद. There is no जीवात् अनात् भेद. There is only अद्वैत अरूपईश्:. So
एकरू to अनेकरू to अरू:. I know that you all know but I just wanted you to
remember.
Here, ल�मण says, “O राम, you are really शद

ु ्धबो:- of the nature of pure
consciousness.” Not that ल�मण is a �ानी. He has heard in the वेदा: and he is only
repeating. If ल�मण is already a �ानी he need not become a �शष्य. ल�मण is only
quoting the scriptural words. Not only you are pure consciousness you are the
आत्म, the inner essence, the inner most self, of which person? सवर दे�हना.ं You are
not present in one place. You are in the body of everyone as the blessing
consciousness. In the BG, सवर भत ू स् आत्मान. ईश्वरसव भत ू ानां हृद्दे, all the
slokas we should remember �ेत्र चा�प मां �वद्� सवर �ेत्रे. So, you are the आत्म
of every living being. अधीश: अ�प. What is the difference between the गर
ु the
आत्म and �शष्य the आत्म? गुर has also got आत्म and शर�रं. �शष्य also has
आत्म and शर�रं. Only the �शष्य doesn’t know that ‘I am the आत्म’and so he
mistakes the body to be himself. Once I mistake the body and become अहंकार, I am
identified with the body. Once the कार comes, tears will come. Then ममकार
comes- my family, my house, my position, my possession, my name, my fame, my
shawl. TF, everything is अहंकार, ममकार. Then come राग and द्वे. I become a
संसार�, a helpless individual. Whereas, ‘O Lord, you are not a helpless संसार�. You
are अधीश: अ�प. अधीश: means the Master, the Lord.’What is his form? ल�मण
says, “Really speaking, you don’t have any form at all.” स्वयं�नराकृ�:. What
about the beautiful body? It is माया मानष
ु वेष:. It is a magical body, temporarily

taken by भगवान ् not because of कम.र Only common human beings take the body
because of कमर. भगवान ् takes the body because of his माया शिक्. Remember BG?
अजोऽ�प सन्नव्ययात भथ
ू ानां ईश्वरोऽ� सन ्
प्रकृ� स्वाम�धष्ट संभावाम्यात्ममाय ||४.६||
I deliberately take a body for the benefit of the world. I am not a संसार�. �नराकृ �त:
means formless. स्वय by your real higher nature.
Here, ल�मण says, this is known only by a few people. For most human beings राम
is only a person. Only a �ानी understands that राम is not a person. TF, �ान दृशा
प्रतीय. This fact is known only by a few people with �ान च�ु:- the eye of
wisdom. राम is not really a person but the all-pervading consciousness. This truth
is known by only �ानीs. �ान दृशा प्रतीय you are understood. महामते- addressing
राम, “O Lord with the great mind.” Who are those �ानीs? पादाब्जभृन्गा�
संगसं�गनां for great भक्त: because only great भक्त: can become �ानीs. That
means, without भिक् �ानं is not possible. So, we should start as a भक्त.
Remember the 7th chapter of the BG - 4 stages of भक्त:? Initially, I am a भक्त
only to solve my personal problem, “O Lord, save me.” This is called आतर भिक्.
अतार्थ भिक्- “O lord, give me success in my venture.” Later we say,“My son is
starting. Bless him.” “My grandson is starting bless him.” This is called अतार्थ.
Then after a lot of maturity –िज�ासु भिक्, class attending भिक्. Thereafter,�ानी
भिक्. They are talked here as पादाब्जभृन्गा� संगसं�गना.ं The exact meaning of
the word, I will tell you in the next class.

Class 03 - Verses 4 to 7
Page 12 verse4-
त्वंशुद्धबोधोऽ�स�हसवर्दे�हनामात्मास्यधीशोऽ�स�नर:
स्वयंप्रतीयसे�ानदृशांमहामतेपादाब्जभृन्गा�हतसंगस || ४||
ल�मण has now become a मम

ु �
ु ु, a seeker of self-knowledge and decides to
surrender to his own brother, Lord राम, because you cannot imagine a better गर
ु
than भगवान्र himself. He approaches राम and asks for knowledge. Only when a
person surrenders, a �ा�न will take on the role of a गर
ु . A �ा�न doesn’t become a
गुर because of his own desire for गुर status. A �ा�न gets a गुर status, not because
of his will, but because of his प्रार. How does the प्रार come? When other
people get a desire to gain knowledge and they surrender to the �ा�न seeking
knowledge it becomes परइच्छ प्रारब of a �ा�न. परेच्छ प्रारब is caused when
other people get a desire to learn वेदान्त and they convert the �ा�न into a गुर. This
conversion of a �ा�न into a गर
ु is not the desire of a �ा�न himself but is the desire
of the �शष्य. A�ा�न’s प्रारब is to become a गर
ु �शष् will decide the �ा�नना:
ु . अजुर्’s will determined LK’s गर
प्रारब to become a गर ु status. Similarly, ल�मण
will decide राम’s गुर status.
Verses 4 and 5 are ल�मणस् request to राम. In the first few verses he glorifies राम
as त्वंशुद्धब:अ�स हे महामते - O Lord of great mind and great wisdom, even
though you look like a human being, you are none other than pure
consciousness.सवर्द े�हना आत्म अ�स. You are the very Self of all the देह�. अ�खल
दे�हनां अन्तरात् दृक - You arethe inner self of all. अधीश: अ�प. As आत्म you are
the master of अनात्म but are not mastered by अनात्म. Remember, अनात्म
depends on आत्म and so is called अधीश:.स्वतन:- independent. स्वयं�नराकृ�:-
even though you have a form, आकृ �त:, that form is not your intrinsic nature. It is

only incidental nature caused by the माया शिक्. संभवा�म आत् मायया it is only
माया वेषं but your real nature is स्वयं�नराकृ�:. All these are known by only the
wise. TF, he says, �ानदृश प्रतीय- wise people with �ान दृिष perceive राम as
ब्रह्. These wise people are पादाब्ज�भ्रन्गा�हतसङ्गसङ-a long compound
word- for the one who is the �ा�नगर
ु . A �ा�नगर
ु is also called a �ा�नभक्त: - he
who is a �ा�न and a भक्त of पादाब् भृङ् आ�हत सङ्: - one who has love or
devotion for the lotus feet of the Lord. आ�हत-endowed with, सङ्:- devotion for
पाद अब्ज- lotus feet of the Lord like a भृङ्ग- a bee. भगवत: feet is compared to
lotus and the devotee is compared to a bee always found on the flower. The भक्त
is always with Lord. सङ्गसङ् means �ा�नना:भक्तs भक्त. Who is भक्तस
भक्त:? There are two �ा�न भक्तs here. The first �ा�न भक्त is a भक्त of the
second �ा�न भक्त:.Though both are �ा�न भक्तs one is the भक्त of the other.
That is why two सङ्-सङ्गसङ्�गन one is the भक्त of the other भक्त who is a
�ानी. �शष् isalso a �ा�न भक्त and गुर is also �ा�न भक्त: but what is the
difference? गुर �ा�न भक्त has भिक् towards the lord, �शष् �ा�न भक्त has got
भिक् towards गुर. TF, I have भिक् for my गुर and my गुर has भिक् towards the
Lord. For such great �ा�न भक्त, the Lord appears as none other than ब्रह् itself.
Continuing,
Verse 5, page 15-
अहं परपन्नोऽिस पदाम्बुज प्र भवापवग� तव यो�गभा�वतं |

ु ं त�रष्या� तथानश
यथाञ्जसा�ानमपारवा�र�ध सख ु ा�ध माम ् ||५||
ल�मण continues,“अहंअहं:अिस्,”I am surrendering at your lotus feet. So हे प्र, O

Lord, अहंपादाम्बुजंअह:अिस्.You should remember the parallel statement in BG.
�शष्यस्तेऽ शा�ध मां त्वा अहम ्. The same words अहम ्, शा�ध मां, in the fourth line
ु ा�धमां. शा�ध in Sanskrit is - शाध्धात परस्म प�त लोट मध्य पर
अनश ु ु: एक वचनं.
शा�-ु �शष्ठा- शाततु -शा�ध -�शष्ठ -�शष्- may you teach me. I surrender to the lotus

feet of the Lord which are भव अपवग�- भव: means संसार, अपवग� means नाशकं ,
destroyer. भवस् संसारस् अपवग:र नाश: यस्मात तत् भवापवग:र . योगी भा�वतं-
constantly meditated on by great योगीs, spiritual seekers. भा�वतं means ध्यात
मानस �चिन्तत. This is also the description of भगवत: lotus feet. Rama’s lotus feet
are meditated upon by great spiritual seekers.Why? Because they are the destroyers
of संसार. पादाम्बुज. योगीभा�वतंभवापवग� पादाम्बुज अहं प्रप:अिस्. I take shelter.
What do I want? I want you to destroy my संसार. How to destroy संसार? How
many methods are there? There is only one method and that is �ानमात्र. अद्वै
�ानमात्र and the only way �ानं is transferred is through consistent, systematic
teaching. There is no other short-cut to fill the sishya’s head with �ानं. If only
there were a short-cut, राम and LK would have used it but राम consistently taught
ल�मण and LK consistently taught अजुर्. Other than seeking, there is no method
of transferring knowledge. These are all the fundamentals of classical or traditional
वेदान्त. TF, hey राम, what do I want? 4th line. माम ् अनशु ा�ध- may you teach me
consistently and systematically. What is my aim in receiving this knowledge?
यथाअ�ानवा�र�धंत�रष्या�. Removal of self-ignorance and अद्वै अ�ान.ं
Ignorance of अद्वैत is compared to a huge ocean and I have to cross the ocean of
अ�ानं- अ�ानवा�र�धं. What type of ocean? अपारवा�र�ध ं, for which the shores are
not visible. It is a vast ocean in the middle of which I am struggling, drowning a
little bit and because of प्रार come out again and drink some more water and
once again go down. Yet again, प्रार brings me up, I again drink and also face the
sharks there. TF, I am struggling in the ocean. अ�वद्यायामन्त वतर्मान:. वयं धीरा
ू ा: अन्तेनै नीयमाना यतान्त| I am
पिण्डत म मन्यमान दन्द्रम्य प�रयिन् मढ
struggling and I want to cross this ocean अञ्जस- quickly. And how should I
cross? सख
ु ंत�रष्या� very comfortably. What a contract for राम! What is the price
ल�मण is willing to pay? Surrender, शरणाग�त. Demand is, you should take me
across the ocean. सख
ु ंत�रष्या�मसुख- effortlessly. तथा अनश
ु ा�ध - in such a way you
should teach me. The responsibility is yours. I will only give my mind to you.

वेदान्त says that is enough.Getting �शष्यस mind is the toughest job because
shishya doesn’t come to गुर and even if he physically comes, he doesn’t give the
mind. The mind is still in residence. A guru doesn’t get an open, un-preoccupied
mind that easily. TF, may you teach me so that I shall cross the ocean of ignorance.
राम is very happy and decides to accept ल�मण as a disciple. 2-fold conversions.
ु , ल�मण, the younger brother is
राम, the elder brother is converted into गर
converted into shishya.
श्लोक 6-
श्रुत् सौ�मत्रीवचोऽ�ख तदा प्र प्रपन्ना�त: प्रसन्:|
�व�ानम�ानतम: प्रशान् श्रु�तप्र ��तपालभष
ू णा: ||६||
अथ - means after ल�मण submitted himself to राम, ल�मण is waiting for रामs
response. If राम looks at his watch and says,“No time,” then no use. ल�मण is
anxiously looking at राम’s face. It is ल�मण’s पण्य
ु if राम accepts.श्रुत-having
heard the request of ल�मण. What type of राम? One in the 4th line another in the
2ndline- ��तपालभष
ू णा: -��त: - earth, भ�ू म or kingdom. पाल:- ruler. Ruler of the
earth or an emperor is ��तपाल:.भष
ू णा:- the greatest among all the emperors, the
gem, the jewel among them. That is why we have an expression राम राज्य. When
the governance is ideal it is called राम राज्य. राम is the greatest ruler. The second
description of राम, which is relevant here, is प्रपन्नआ�त:. आ�तर- distress,
problem, affliction is called आ�तर:. आतार्ना आ�तर हन्तार भीधानां भी�ध नाशनं द्�वषदा
कालदण्ड तं रामचन्द नमाम्यह म. आर�त is the worship or पज
ू ा of god. Waving the
lamp in front of god is called आर�त. प्रपन्ना�त: - remover of the distress which
refers to संसार: राम is the remover of the distress called संसार: -संसार नाशक:.
Whose सस
ं ार will he destroy? प्रप आ�तर्ह:संसार of all those people who
approach him for removal of सस
ं ार. Why can’t राम remove the संसार of all other
people? It is not that राम doesn’t want to remove. He is capable of removing
everybody’s. Unfortunately, everybody doesn’t want the removal of संसार because

all their संकल् is पत
ु , पौत, धन, धान्, सम्रुद्ध्य, LKG admission �सध्यथ. They
seek everything else except this. राम is ready but we are not ready. So, प्रपन्नआ
हर: remover of सस
ं ार of the seekers.
The next description प्रसन्: - with a pleased mind. He did not consider teaching
a burden. He doesn’t consider shishya a burden, “Oh, the headache has come. I
have to teach वेदान्त. When will this प्रार go away?” No, no, no. प्रसन्:गर ु is
happy with the disciple and the job of teaching. Not only has he got compassion
and love for disciple, he also gets an opportunity to remember his own glory while
teaching. When the गुर is talking about glory of ब्रह्, what is that ब्रह्? गुर
knows that I am the blessed ब्रह्. How will he be unhappy to talk about his own
glory? It is an opportunity for �न�दध्यासन. In BG, प्रकशिन भारत. �व�ानं
तमप्र.
सौ�मत्री: - the words of ल�मण:. श्रुत -after hearing the words of ल�मण राम:
प्र - राम taught. अ�खलं- goes with सौ�मत्री:, all the words of ल�मण, राम
carefully heard. �व�ानं प्र. �व�ानं in the third line, प्र in the second line – Rama
imparted self-knowledge to ल�मण. And what was the intention, the purpose?
अ�ानतम: प्रशान्. प्रशाि means for removing, destroying or quelling. So, for
removing अ�ानतम: the darkness of ignorance. Previously, ignorance was
compared to a vast ocean. In this श्लोक, ignorance is compared to darkness. Pitch
darkness. Thick darkness. What is required to remove this thick darkness? The
Light of knowledge.
Where did राम get this knowledge? What is its source? He says श्रु प्रपन. The
knowledge which is contained in वेद प्रमा which existed even before राम was
born.राम came only in त्रेताय. राम was not there in the previous सत् यग
ु . Even
before राम took अवतारा this knowledge was already available. इमं �ववस्वत योगं
प्रोक्थवान as said in the BG. TF, we always give importance to वेद प्रमा. After
all, the राम गीता is part of अध्यात रामायणं which is a part of ब्रह्म परु ाणं –

परु ाणं comes under स्मृ�. TF between this text book and वेद which one is primary
and which one is secondary? वेद is always primary. All the परु ाणा�न all the
इ�तहास:, even the आगम शास् शैव or वैष्ण आगाम शास्त्र are all only High
Courts. वेद alone is the Supreme Court. What वेद says, these scriptures cannot
negate but what these scriptures say वेद has the power to negate if they are wrong.
TF, we should always remember that we should study these texts with वेद
background alone. TF श्रु प्रपन्, means वेद प्र�तभा�द- राम borrowed the
teaching given in the original वेद and handed over to ल�मण. In BG also, सवर
उप�नषदो गाव: दोग्ध गोपाल नन्द:. LK never taught his own philosophy. He also
extracted the milk of गीता from the cow called उप�नषद because उप�नषद existed
even before कृ ष्णावता came. वेद is before राम. वेद is before कृ ष्. TF,वेद is the
original प्रमा. प्र- he taught the वे�दक् wisdom. The सनातनधमर which I talked
about yesterday. Continuing-
Page 19 verse 7-
आदौ स्ववणार्�मव�णर: �क्र: कृत्व समासा�दतशद

ु ्धमान: |
समाप् तत्पूवर्मुपा�सा: समाश्रयेत्सद्गुरुरूपात || ७||
राम begins his teaching from this 7th श्लो. Upto the 6th श्लो was उपोद्धा: -the
introductory portion bringing the गुर and �शष्य called गुर उपसद्न. Here, राम first
gives general rules for all spiritual seekers although not relevant for ल�मण
because, ल�मण has already come to his गुर, राम. But for all other people who
have not yet come to a गुर, for all those spiritual seekers राम gives the general rule.
No spiritual seeker should start with �ानयोग. �ानयोग alone gives liberation but
�ानयोग is not the beginning. Ultimately, everyone has to come to �ानयोग but
�ानयोग is not the beginning. So, what is the beginning? कमर्यो is the beginning.
What is the difference between कमर्यो and �ानयोग? कमर्यो is meant to prepare
the mind and �ानयोग is meant to gain knowledge. The first one prepares and the

second one gives knowledge.Without preparation knowledge is impossible and
incomplete. TF, prepare, know and be free. And for the first stage of साधन, कमर
योग, वेदपव र भा gives guidance and वेदअन्तभा gives guidance for �ान योग.
ू ्
वद
े पव
ू र and later वेदअन्, then freedom. अथातो धमर िज�ास, अथातो ब्र िज�ास,
then मो�. कमर्यो is in the form of worship of the Lord, the �वश् रू ईश्व
through our duties which we have been always defining as PMY. I will not repeat
again. PMY means through 5-fold duties according to our designations in life. In
the वे�दक् days the designation of the individual was based on वणर and आश् which
is no more in operation now. वणर means �हामाण, ��त्, वैश्, शद
ु . I should ask
myself - where do I stand? Depending on my वणर, there are duties to perform. In
BG 18th chapter, they are all enumerated. And thereafter, the next designation are
stages of life called आश्. If I am a ब्रह्मच, I have got duties - गह ृ स्त duties,
वानप्रस duties, सन्न्या also has duties. �व�व�दषा सन्न्या has duties
�वद्वत्सन्न् has no duties.Based upon my वणर and आश्, I have to decide my
duties. Since वणार श्रमध is not there, I have to follow at my own discretion. At
home who am I? Am I afather, mother, husband or wife? Duties according to my
family position. And if I am an employed person, I have a designation in the
corporation. In the society, if I am part of various service organizations, I have to
play those roles. Because manushya yajna, bhuta yajna are all there. There are so
many groups serving the society. I can join and group. Temple cleaning groups
assemble on Sundays and they decide which temple is to be cleaned. Temples have
to be cleaned because the devotees’ contribution is dirtying the temple. Another
group goes to a temple, does puja and takes prasadam and distribute the prasadam
to sick people in hospitals. So that they feel that they have got Ishvara’s grace.
Hundreds of types of services are there. TF, what role I play in different
organizations etc. according to my capacity. That is the modern वणार्श्रम. What
is the net thing? Contribute to the extent possible and contribution is not with an
arrogant attitude of – ‘I do service’, then no �च� शद ु ्� will happen. I have an
opportunity to serve �वश् रू ईश्व. जगत ईशद� यक ु ् सेवां अष्टमू�तर्भ् देव पज
ू न.ं
Serve the universe looking upon the universe as the Lord. And family also is part
of �वश् रू only. That is what is said here.

आदौ- आदौ means in the beginning, before entering �ानयोग, initially �क्र:कृत्व.
�क्र: means all the duties prescribed by शास्त. �नत् न�ै म��क कमार्�. Initially,
we are allowed to include काम् कमार्� also. Until our desire for मो� becomes
intense, we have got so many other desires also. मो� is one of them in some corner
of the mind. So many desires and along with that मो� also- let it come. शास्त says
you can do काम् कमार्� also but without leaving PMY. PMY is non-negotiable.
So, �नत् नै�म��क कमार्� + काम् कम.र Gradually, when the desire for मो�
increases, it will swallow all worldly desires. Greater the मो� desire, lesser the
worldly desires. Gradually काम् कमार्� will come down and �नष्का कमार्� will
become primary. स् वणार्� व�णर्त:- described in the शास्त. कृत्व- may you do
diligently. Not that during कमर योग वेदान्त should not be listened to, we can be
exposed to वेदान्त. Otherwise, we don’t know there is something called वेदान्त
and we will think service alone is an end in itself. It is not. We have to graduate to
वेदान्त श्र मनन �न�दध्यासन. How to do that? Give some time for exposure to
वेदािन्तक teaching. Even if it is once a week, once a month, once in 6 months or
even once a year. We have to know there is वेदान्त, self-knowledge. That is why in
our culture उपन्यास: are there all over. The job of उपन्यास is to inform his
audience that there is something called �ानयोग without which मो� is impossible.
Nowadays, all the उपन्यासक: are doing the opposite. They say no वेदान्त is
required. नामसङ्क�तर् will give मो�: anyway. �ा�नन: will get मो� from �शष्यs
because nobody will become �शष्यs. This is not appropriate. Every उपन्यास
should tell his audience through रामायणं, भागवतम ्, etc. that he should follow
वे�दक् instructions. Otherwise,उपन्यासक: will do disservice in the name of service.
Initially, कमर्यो is the dominant साधन not scriptural study. Gradually the
proportion must change. TF, कृत्व.
Then go to the third line - तत्पूव. तत्पूव means through that कमर योग, कमर
साधनपव र क उपा�साधन: we should acquire all the qualifications for �ानयोग. Not
ू ्

acquiring �ानं but acquiring qualifications. In Sanskrit, how do you differentiate?
�ान योग्यत प्राि: and �ान प्राि: -can you see the difference? �ान योग्यत
प्राि: is qualification. �ानप्राि: is �ानं. So,कमर योग gives �ानयोग्यत. �ानयोग
gives �ानं. उपा� साधना: उपा� �ानयोग्यत. What are the योग्यत? SCS. And you
should not ask me,‘ What is SCS?’ I will get vairagyam for teaching.
Go to the second line. What do you mean by qualifications? समा सा�दत शद

ु ्
ु ्ध. So pure mind has been attained. So, what is
मानस: - the mind has become शद
impurity of the mind? Impurity is 2-fold, राग and द्वेष - attachment and aversion.
So long as राग द्वेष are there, the mind will be preoccupied with the objects of
attachment and objects of hatred all the time. गुर cannot give the knowledge. TF,
राग द्वेष: must be converted into preferences. It means all wrong, immoral राग
द्वेष: should be abolished. There are certain legitimate राग द्वेष: like preferences
for particular food or particular type of dressing. All our राग द्वेष must be
converted into preferences. If they are available, fine, if not available, equally fine.
This is called समा सा�दत शद ु ् मानस: and once this qualification comes, the desire
for मो� becomes more and more intense and worldly desires will gradually drop
off. Then what should one do? Gradually reduce कमर and give more and more time
for श्र मनन �न�दध्यासन. Details in the next class.

Class 04 - Verses 7 to 9
Page19Verse7-
आदौ स्ववणार्�मव�णर: �क्र: कृत्व समासा�दतशद

समाप् तत्पूवर्मुपा�सा: समाश्रयेत्सद्गुरुरूपात || ७||
After ल�मण surrenders to राम, the Lord accepts him as a disciple and begins
teaching him from the 7th verse onwards. From this up to the 10th verse, LR
presents a bird’s eye view of the entire वै�दक मागर:, वे�दक् path to liberation. This is
the classical approach of वेद. Very important. We have seen in the entire उप�नषद:
introduction that वेद has got पव
ू र भाग called कमर काण् and an अन् भाग called �ान
काण्. The कमर काण् prescribed कमर योग as spiritual साधन. वेदान्त portion
prescribes �ान योग as spiritual साधन. We consider both the योगs as equally
important. कमर योग is incomplete without �ान योग. And �ान योग is impossible
without कमर योग and so they are complementary to each other. Even though we
say both of them are important, both the योगs should be combined in a sequential
manner and not in a simultaneous manner. Like UG Course, Graduate Course and
PG Course. You cannot combine all of them simultaneously. You have to go
sequentially. We should know what sequence. I will start with PG, then Graduate
Corse and later, UG.The sequence is also very important.Similarly, कमर योग and
�ान योग should be sequential with first कमर योग, then �ान योग. That is why वेद
itself presents कमर योग in the पव
ू र भाग and �ानयोग in the अन् भाग givingus a
clue. And in कमर योग also, वेद gives two types of कम.र Certain कमार्� concentrate
on worldly benefits while certain other कमार्� concentrate on spiritual benefit.
Initially, a person will not be spiritually oriented. He or she will be interested only
in worldly benefits of अथर and काम especially if children are there, we won’t ask
for मो�. We have got our desires. We take over our children’s desires also. This is
सकाम कमर and is more prominent in the initial stages. We say even सकाम कमर can
be made part of कमर योग if you are willing to accept all the results as prasada. The
only condition is that you have to promise God, “O God, I want this result but I
promise that whatever you give I will accept without reacting.” Thus ,सकाम
कमार्� also can be part of कमर योग and can purify the mind. But it is not that
effective. वेद says, doesn’t matter. Since you have desires, I cannot take away
सकाम कमर. You do सकाम कमर but in this manner. Sooner or later, spiritual desire
will get stronger and slowly lessen and weaken the worldly desires. Lesser means
quantitatively lesser and weaker means qualitatively weaker. In fact, the growth of
spirituality is indicated by the reduction of worldly desires. पर��य लोकान ् कमर
�चतान ् �हामण: �नवर्द ेदमा. As worldly desires come down, सकाम कमर also will
come down. And then वेद says, replace the सकाम कम,र not by �ान योग but by
�नष्का कमर for some more time. That is every puja, every temple visit, every
pilgrimage must be utilised for �च�शद
ु ्�:. Whatever I do, my संकल् should be
साधन चतुष्ट संप�� सद्ध्य, श्र प्राप्त. I should be able to come to श्रव. I
should be able to do मननं trying to read my own notes. I should find time for
श्रव, मननं, etc. Lord, yous hould give methe opportunity for that. Initially, सकाम
कमर प्रध कमर योग. Later, PMY प्रध कमर्यो. As this2-fold कमर योग becomes
more and more fruitful, I will get the opportunity for consistent and systematic
study of वेदािन्तक scriptures. It is भगवत: responsibility to give the opportunity.If
I have done कमर योग properly then I will utilize the opportunity. And if I have not
done कमर योग properly, opportunity will be there. But I will give excuses and miss
the opportunity. श्रवणाया: बहु�भय�नलभ्: - the Upanishad says, opportunity for
वेदान्त श्रव requires a huge amount of पण्य
ु म. When I use the opportunity, I
should understand. Understanding as a result of श्रव requires much more पण्य
ु म.
TF, all these पण्य
ु मs come from PMY. सकाम कमर and worldly desires come down,
I have more time for PMY. And once through PMY, भगवान ् provides the
opportunity and creates a mindset, a craving to study and acquire traditional
knowledge, like a hungry person craving for food. Once that comes, I find the
study of वेदान्त appealing and meaningful to me. For an unprepared person,
serious वेदािन्तक study will not appear meaningful or appealing.There will be a big
disconnect between what I learn and my daily practical life. वेदान्त doesn’t

criticise those students. वेदान्त says, until you find वेदान्त appealing, may you
focus more on PMY. In time, वेदान्त will appeal and appear meaningful. In fact, a
time should come when वेदान्त becomes the only thing that is meaningful in life.
Too much to expect. I am not saying all that but that will be the mindset of a
person who renounces everything and goes to a गर
ु . If he is to renounce everything
and dedicate his whole life to वेदान्त what should be his mindset? He doesn’t find
anything other than वेदान्त worthwhile. वेदान्त will be the ultimate. Once it
becomes meaningful, वेदान्त says, you can gradually reduce the time devoted to
PMY and increase the timed devoted to श्र, मनन, �न�दध्यासन.
Very careful. What do I do after attaining �च�शद

ु ्�? Watch a TV serial. You will
get more अशद
ु ्�. So, increase the time for वेदान्त.Thus, कमर योग प्रध to �ान
योग प्रध.
Once a person comes to �ान योग and wants to lead a �ान योग प्रध life, then two
options are given.One option is remaining in गह
ृ स्थाश itself. One can reduce the
time and energy spent for PMY. If one has been doing elaborate puja or पारायणं,
they need not be that elaborate. All these can be gradually reduced and the time
thus saved cane devoted to वेदान्त. PORT reduction. And don’t ask me what it
means. I hope you remember.May you prioritize your daily activities and manage
to find more time for वेदान्त and also make the mind un-preoccupied. Even if you
get more time but your mind is unavailable then you will be sitting in class and the
mind will be wandering all over. TF, time should be available. Mind should be
ृ स्थाश, make time and mind available. Then you are as good as a
available. in गह
सन्न्या.This is one option.
The second option is taking to सन्न्य आश् and formally renouncing

�ह्मचयार् or गह
ृ स्थाश as per his current station.Then, he will be free from both
worldly responsibilities and religious duties of �नत् न�ै म��क कमार्�. So, either
internal सन्न्य or external संन्या which means कमर्यो’s role is over. The

culmination of कमर योग is internal or external सन्न्य to go into deeper pursuit.
That is said in the shloka we saw in the last class.
आदौ- in the beginning; स्ववणार्�मव�णर: �क्रयावणार कमार means वै�दककमार्�.

Nowadays, वै�दककमार्� are fading away and being replaced by आगमकमार्�, also
called स्माथर्क. वै�दककमार्� are called श्रौतक. In श्रौतकमार, fire ritual is
important. In स्माथर्क fire is not involved only idol, photo, �शव�लङ् or सा�लग्.
ू ा, what should the संकल्

Daily I perform some minimum puja. While doing the पज
be? That I should get �ान वरै ाग् �सद्ध्य �भ�ां दे�ह. What about all other things?
Whatever comes that is OK. And TF either श्रौतक or स्माथर्क one should do
समासा�दत शद ु ् मानस: to gain a pure mind, a mind free from worldly desires. I
don’t want to say,‘Desire-free mind’ because then it can become, ‘No desire for
वेदान्त.’ समासा�दत means attained, शदु ् मानस means pure mind. Not only �ववेक
and वरै ाग्य. उपा�साधन:. One should also get शमा�द षट् संप��, consisting of
sensory disciplines, sensory restraint, restraint of the tongue. Two types of tongue-
eating and talking. Vak restraint is important. In VC, Shankaracharya says-
योगस् परथानं द्वार वाङ् �नरोध:. TF, I should have a pure mind with sensory
control and mind control.
This can be achieved particularly with upasana, which is prescribed as a part of

कमर्यो, the simplest उपासन being मानस जप.Taking any mantra, I try to devote at
least 15 minutes daily and chant mantra mentally with total focus. Not 5% mind
chanting and 95% of the mind is worrying. 100% mind is utilized for manasa japa
which will give me शमा�द षट् संप��:. Don’t ask me what is शमा�द षट् संप��:.
C/o TB. Those in गह ृ स्थाश, I will give you a warning. TB must be studied by all
spiritual aspirants. Not only should it be studied, we have to revise it regularly.In
this text, the word उपा�साधन: means शमा�द षट् संप�� इत्युक:. �वशद ु ् मन:
refers to �ववेक वरै ाग् मम
ु �
ु त्व
ु . All of them are important. How do you accomplish
them? तद्पूव means कमर योग पव
ू ,� through कमर योग साधन, which includes उपासना
योग. And thereafter what should we do? कमर्यो has done its job. कमर योग can

prepare the mind but can never give �ानं or मो�. TF, one has to reduce or
renounce कमर योग. We covered all this in the previous class.
The next word is we have to see is समाप् which indicates transition from कमर योग
to �ान योग. Traditionally, समाप् means सन्न्यास स्वीकृत - you take सन्न्य
आश्. That is optional. We can also remain in गह
ृ स्थाश and reduce कमर योग.
What should we do next? सद्गुर आश्र. श्रव requires consistent and systematic
study from a competent आचायर. LR says, a Guru is compulsory- सद्गुर आश्र.
सद्गु is one who has got both knowledge and the skill to transfer the knowledge.
It does not help if one has knowledge but doesn’t know how to communicate, or if
one can communicate well but has no knowledge. TF, सद्गु has both knowledge
and skill and is called श्रो� ब्रह्म�न. ब्रह्म�न refers to knowledge, श्रो�
refers to communication skills. वेद gives various techniques of communication and
each technique is called a प्र�क.
संआश्र- may you resort to that गर

ु with श्रद and भिक्. सं means properly.
स�मत्पा�: श्रो� ब्रह्म�नष. And after reaching the guru seek this knowledge-
आत् लब्धय - means for attaining आत्म.
Continuing-
�क्रयाशर�रोद्भवहेतुरादृता�प्रया�प्: सरु ा�गण: |

धम�तरौतत्रप: शर�रकंपन
ु : �क्रयाचक्रवद�य: || ८||
LR says that the disciple must clearly know that कमर cannot give liberation.
Actually, कमर is the cause of संसार. How can the cause of संसार ever be the cause
of liberation? बन् कारणम ् can never be मो� कारणम ्. This must be clearly
registered in the mind. Any कमर, whether लौ�कक कमर or वै�दक कम,र is the cause of

bondage. How? Because due to the poorva जन्मकम alone we have taken this birth.
All our past कमार्� have not given us मो�. They have given only the body.
�क्र शर�र उद्भ हेतु means acquisition of body called जन्. All the कमार्� that
we have done in the past has been only a हेत:ु - cause of acquisition of body. means
birth कमर can give me only birth in the form of association with body. I don’t even
have a choice about the type of body I am going to get. I can give my application
to भगवान ्- please give me this body. भगवान ् will put the application in the waste
paper basket and look at his computer to find out what body we deserve. Not
application but प्रार is going to decide whether we get healthy or sick body, male
or female, here or elsewhere, parentage, etc.
आदृत means considered. According to शास्त, प्रार कमर will decide the body and
all the experiences we undergo, especially in the initial stages including what type
of parents we will have, whether the parents will have time for us or leave or leave
us in some shelter, if they neglect us or are busy working somewhere.That is why
one cannot determine what childhood experiencesone will have because free will
and thinking power will come later. In the initial stages, favourable and
unfavourable experiences are given by कमर alone. तौ �प्रया�प्रय:. �प्रया�प
means favorable and unfavorable circumstances which are also caused by the same
कमर which gave me the body. I may be born in a rich family or in slum. I may be
born in a rich family which is spiritual or a rich family which is not spiritual.
Richness alone is not punyam. Richness can go with all kinds of things, like the so
called ‘high society’or richness can a come with all धमर कायार्� also.
A beautiful, logical, structured development- कमर gives शर�रं and gives �प्र and
अ�प्र experiences which the शर�रं goes through. ह वै सशर�रस् सत: �प्रया�प्:
अपह�तरिस् in छान्दोग 8th chapter. �प्र and अ�प्र will produce राग and द्वे-
likes and dislikes.Whatever favorable situation comes, I get attached to that and I
want to repeat it more and more. I want to preserve it or I want to produce a similar
thing. Going to a movie gives me joy. So, everyday I go to a movie. Watching TV
serials gives me joy so I continue to watch serials. This is human tendency.
Whatever I don’t like, I try to getaway. That is how राग and द्वे– likes and

dislikes- are generated. These likes and dislikes will not allow me to keep quiet and
will force me to do more कमर, called प्रवृ and �नव�ृ �, that is, running towards
likes and away from dislikes respectively. So, what is life? Running and running
and in between sleeping. Get up and run. Only difference is either run after or run
away from. What else we have been doing? And every कमर will produce punyam
or papam depending upon the type of कमर because I compromise with values
giving excuses that in क�लयग
ु one should be practical. Being practical means,
don’t have any guilt. That is all. Thus, justify all the कमार्�. We can justify and
get away here but we cannot getaway from भगवान ्. And TF, we accumulate कम.र
No doubt, प्रार gets exhausted but we replenish it with lot of आगा�म कम.र Of
course, सं�चत stock we have plenty and yet we replenish by replacing प्रार with
more आगा�म. TF, कमर्इतर. तौ �प्रया�प्रय: second sentence.
Then सरु ा�गण: means for a person who has likes and dislikes. धमर इतरौ –धमर and
the other one, which is अधमर. तत भव�त. तत means in that body we go on adding
आगा�म कमर. What will that कमर do? Once the प्रार is exhausted, part of आगा�म
also will be exhausted but not all आगा�म can be exhausted in this जन्. At the
time of death, the remaining आगा�म will join the सं�चतं as at the time of death all
प्रार is exhausted and only सं�चत कमर is left. Then, आगा�म joins सं�चतं. Then,
out of the huge bundle of सं�चतं, भगवान ्, according to the LOK, not as per his
choice, takes another bundle and gives what? Buffalo जन् because you are lazy in
the current जन्. Then the ideal is buffalo जन्. No hurry. In the middle of the
road even with twenty cars honking, it will take its own time. It is like a
जीवन्मुक:. Non-reacting. TF, पन ु : शर�रकं भव�त. Again, body comes. What
happens in the next body? पन
ु : �क्र. If it is animal body, we may not add आगा�म
which is an advantage but the disadvantage is you cannot attend the class and
cannot come to मो� in animal body. If it is human body then again कमर फलम ्- पन
ु ;
�क्र. TF, कमर, शर�रं, �प्रया�प, रागद्वे, धम,र अधम,र पन
ु : शर�रं. पन
ु : �क्रयाइ

चक्र व like an endless giant wheel. Atleast, the giant wheel can be switched off.
Here it is a wheel, which we can’t switch of at all. It goes on and on. Only switch
off board is �ान योग switch. That is the switch one should come to. Previously, we
said कमर cannot give मो�. Now weare saying, कमर will only perpetuate संसार. You
should know this very well. Continuing,
अज्नामेचास �ह मलक
ू ारणं तद्धानमेवा �वधौ �वधीयते |
�वद्यै तन्नाश�वध पट�यसी न कमर तज्ज स�वरोधमी�रतं || ९||
Even if I want to switch off the whole giant wheel process, I cannot, because the
movement of the wheel is not determined by me. If I can determine the direction
of my travel then I can convert it into a world tour. I will visit स्वग लोक. In next
जन् I will be born in India. After that, I will be born in America. Free tourism.
Unfortunately, the direction of the travel is not under my control. The journey
cannot be merry-go-round, it is sorry-go-round only. Go-around is merry if I
choose when to travel, where to travel, how to travel and how much to travel. If I
have a choice then the travel is merry-go-round. Otherwise it is samsara. One who
understands this wants to find out the switch. Once you come to switchboard called
�ान योग, it says, the whole thing is not caused by कमर itself. कमर is caused by
some other more fundamental cause which you have to understand. Without
diagnosing the problem, you cannot give medicine. What is the fundamental
problem? अ�ानं एव. Ignorance. Ignorance of what? Not any of the material
sciences like Maths, Physics, Economics,dance or music. अ�ानं of myself.
Self-ignorance based on misconception is the problem. Self- misconception is

called अध्या:.What is the difference between अ�ानं and अध्या. Self-ignorance
is I do not know that I am अकता,र अभोक्त पणर
ू आत्म. If I know I am पणर
ू आत्म, I
need not run after things. One who is पणर ू needs nothing else. All running stops.
How long will you shop? Until the shopping list is over. Once it is over, you come
back home because you can’t shop further. In Tamil, home means मो� ��. As
long as the shopping list is still there, I have to go all over the mall. In between,
have breakfast and continue shopping. Lunch and continue shopping. And keep
shopping until I fall dead. But if we shop until we fall dead, we will start shopping

when we are born again. That is not a solution. I have to discover that जीव:
अहं अपणर
ू . कतार्भोक्ताज: is the misconception.
Even as a baby, I cry for a toy that the neighbour’s baby has because I want it. If
you see the toy shops now, even if you go with one million rupees you cannot buy.
Every neighbor gets something which the boy also wants. That means अपणर ू ्त्
problem is there right from childhood and it continues in middle age in old age.
Even when I die, I die not fulfilling some of the desires. वेद says, कामान ् य:
कामयते मन्यमा: स कम�हर जायते तत तत- whatever be the unfulfilled desires with
which you die, you will be born with same desires in the form of वासना in the next
जन्. TF, I have to know that I don’t require anything to be happy. यस्त
आत्मर�तरे स्यात आत्म तृप्तश मानव: आत्म� एव च संतुष्: तस् काय� न �वद्यत.
And after that a पणर्पुर
ू : may do several कमार्� but they are for लोक संग्. Inside,
there is no अपणर
ू ्त्. कमर done for others is non-binding.
TF, LR says अ�ानं एव. You have to add- आत्माअ�ान एव संसारस् मलक
ू ारणं.
मल
ू ा�वद्य. And TF, the only way to stop the shopping, is, तद्धान. तद्धान means
dropping that. What? Dropping अ�ानं since it is the root cause by putting forth
appropriate effort. Ignorance will not drop by itself. Everything else in the body
will drop. Hair will drop. Teeth will drop. So many things will drop. You need not
do anything. You just be there. One by one they will drop but one thing will not
naturally drop. What is that? Ignorance. It will not go away automatically. We
have to work for it. And TF, jnana yoga becomes a necessity for removing self-
ignorance. तद्धान means अ�ान नाश:.
That alone is the solution prescribed in the शास्त. �वधौ means शास्.त वेदान् शास्त
�वधीयते. �वधीयते- medicine prescribed for अ�ान germ. This is the only antibiotic
to remove अ�ान bacteria. How will अ�ानं go? Can you do ajnaodectomy? Get
admitted in the hospital and ask the doctor to scrape off the ignorance? अ�ानम ्
can never be physically removed. It can be removed only by bringing in �ानम ्
just as darkness will go away only by bringing in light. TF �वद्याए. �वद्य means
knowledge. What �वद्य? Whichever अ�ानं is the cause of problem, that
knowledge. If आत्म अ�ानं is the problem, the आत्म�ान म alone will solve the
problem. Physics ignorance will go away with physics knowledge. Self-ignorance
will go away through self-knowledge. Very simple. So �वद्य एव तन्ना �वधौ.
�वधौ means - in the execution of, the destruction of अ�ान.ं Knowledge alone is
पट�य�स. पट�य�स– capable, efficient, effective. Knowledge alone is effective in
removing ignorance. नकमर- never, never, never कम.र No कमर can remove any
ignorance. If you want to know who won the match between South Africa and
India you have to go to the appropriate source of knowledge like TV, newspaper or
some cricket buff. If you chant �वष्ण सहश्रन, though it is good, youwill not get
the information. For आत्म�ान म you have to go to प्रमा like शब् प्रमा, प्रत
प्रमा. Without प्रमा, कमर cannot give knowledge.
That is why I repeatedly say नाम संक�तर्न, while beneficial for purifying the mind,
will not give मो�. It is misleading and going away from Vedic tradition.
Propagating नाम संक�तर्न is good because it is very beautiful to chant the नाम of
the Lord. It should be propagated as a great purifier of the mind but to claim it
will give मो� is doing more disservice rather than service because these people
who may have come to वेदान्त sometime or the other will now never come to
वेदान्त. TF we should know, नाम संक�तर्न comes under कमर which cannot give
�ानम ् or मो�. More in the next class.

Class 05 Verses 9 to11
सदा�शवसमारम्भा शङ्कराचायर्मध्य म |
अस्मदाचायर्पयर्न् वन्द गुरुपरम्परा ॥
Page 22 Verse9-
अज्नामेचास �ह मलक
ू ारणं तद्धानमेवा �वधौ �वधीयते |
�वद्यै तन्नाश�वध पट�यसी न कमर तज्ज स�वरोधमी�रतं || ९||
The first six verses of RG brought राम and ल�मण together as गर ु and �शष्य. राम
begins his teaching from the 7th verse up to the 10th where he gives a roadmap for
spiritual साधना to take the seeker to मो�ा. These five important verses give us the
total picture. The first point a spiritual seeker should remember is that the whole
problem of सस ं ार, the human struggle, is caused by self-ignorance. The diagnosis
of the problem is very important in order to begin treatment. Treatment without
diagnosis will be disastrous. TF, first we should be crystal clear that the whole
problem is self-ignorance. How can self-ignorance be the cause of the problem?
So, the stages also must be very clear.
According to the शािस्त् teaching, my real nature is the पणर

ू आत्म. सिच्चदानन
स्वर:. When I am ignorant of this fact, then I am going to identify with the
instruments or the medium through which I interact with the world. Instead of
understanding the medium of interaction, BMSC, as the medium of interaction, I
identify with them and mistake them as myself. This false ‘I’, born out of this
mistake, is called अहंकार. Thus because of ignorance and mistake, ‘I’, the आत्म,
gets converted and slips down into ‘I’, the अहंकार. This ‘I’, the false अहंकार, has
got three personalities- the कतार, doer ‘I’, the भोक्त, experiencer ‘I’ and the �ाता,
knower ‘I’. These three put together is अहंकार:.This कतार भोक्त �ाता अहंकार
always feels incomplete - अपणर
ू :. So, from पणर
ू आत्म I have fallen down to अपणर
ू
अहंकार. As कतार I am अपणर
ू :, as भोक्त I am अपणर्त
ू : as �ाता I am अपणर्त
ू :. I
want to do, enjoy and know so many things but I am unable to. TF, अपणर
ू ्त्व is

experienced at all levels and hence life becomes a continuous struggle to convert
the अपणर
ू into पणर
ू :- the incomplete into complete.
Unfortunately, throughout life, 24 hours a day, there will be things left undone.
Even if you enjoy life 24 hours a day, there will be things left un-enjoyed. Even if
you study 24 hours a day, there will be things left unstudied. Undone and un-
enjoyed and un-studied will be always there. In fact, the tragedy is that the more I
know, the more I realise how much I don’t know. Similarly, the more I do, the
more I realise how much is to be done. Instead of becoming अपणर् ू म to पणर्
ू म I only
feel अपण
ू � to अपणर्त
ू . I feel smaller and smaller and, in the process, I do lot of
good and bad actions for the fulfillment of कतार भोक्त प्रमा. Many of the actions
produce पण्य
ु म and पापम ्. I compromise with values because of greed which leads
to more कमर, which will then cause पन
ु र�प जननं and पन
ु र�प मरणं.
What is the root cause? अ�ानं अहंकार अपणर ू ्त् कमर्फलम्पुनजर. This cycle will
go on and on and on unless the root cause is addressed. Any and all the other
solutions are only temporary or palliative. Like cough syrup. It gives only
temporary benefit but never solve the root problem. If I am a serious seeker, then I
should start seeking मो�ा by eliminating self-ignorance, not eliminating the self
but self-ignorance.Any ignorance will be removed through the relevant knowledge.
Self-ignorance will go through self-knowledge �ानात्एव तु कै वल्य. I should be
convinced by श्रु, यिु क् and अनभ
ु व प्रम. Through these three प्रमाणना I
should know मो�ा has got only one path which is �ानं. Then I have begun
journeying in the right direction. That is what is said in the 9th verse, which we saw
in the last class.
अ�ानंएव अस् मल
ू कारणं. कमर, अहंकार and desire are also कारणा�न but they are all
not the मलक
ू ारणं. There are many intermediary causes but we have to arrive at the
मलक
ू ारणं, which is अ�ानं- आत्म अ�ान.ं How to remove the अ�ान?ं There is only
one method. Like it was said in आत् बोध, darkness can be removed by external
light alone and internal darkness can be removed by internal light only. What is
internal darkness? Ignorance.What is internal light? Knowledge. TF, तद्हान म एव.

तद्धान म is there. You have to split it as तस्यहान म. Removal of that ignorance
alone is prescribed in the scriptures. �वधौ means शास्.त �वधीयते is prescribed. How
to remove ignorance? �वद्य एव तन्ना �वधौ to destroy ignorance. तन्ना means
अ�ान नाश �वधौ. W.r.t the removal of that self-ignorance, there is only one
efficient and effective means, �वद्य एव. That एव is very important. �ानं एव.
Knowledge is not one of the paths. Knowledge is the only path.
What about कमर? कमर means all other activities, physical, verbal or mental कम,र
secular कमर or sacred कमर like याग, य�, जप, पारायणं all the पज
ू ा:, वे�दक् rituals,
pilgrimages and service activities. Any blessed कमर cannot remove any ignorance. I
want to remove my ignorance of physics or chemistry, I enroll myself in college
but instead of attending classes I do all types ofs ervice – I serve the physics
professor and the principal, I clean his rooms, I maintain the library. I do
everything except attend classes. Will I acquire knowledge of physics? Likewise,
the above are all good कमार्� and they are all useful. But none of those कमार्�,
however noble they may be, can eliminate ignorance. For ignorance you have to go
to the source of knowledge. Here शब् प्रम, the आचायर has to educate me. TF,
he says, कमर्- कमर is not. We have to supply तन्नाश�वद्यापट�य. It is not
effective enough in destroying ignorance. कमर is not effective enough in destroying
any ignorance including self-ignorance. Why can कमर not eliminate? He gives the
reason- कमर्तज्. तज्ज means तस्मात अ�ानात् जातं. कमर is born out of ignorance.
Why do you say कमर is born of ignorance? Because कमर requires कता-र action
requires a doer. Doer requires अहंकार because अहंकार is कतार भोक्त प्रमा. अहंकार
requires mistakes. What mistakes? Mistaking and identifying the BMSC as ‘I’. See
the series of arguments?
कमर requires कतार, कतार requires अहंकार, अहंकार requires mistakes, mistakes require
ignorance because any mistake is born of ignorance. TF, ignorance is the ultimate
cause of कमर.

So, ignorance’s son is mistake, grandson is अहंकार, son is कतार and its son is कम.र
TF, the 4th generation product of ignorance is कम.र TF, कमर is a child of ignorance.
And TF what? कमर will be always grateful to अ�ानं just as we are grateful to our
parents. TF, कमर will always work to preserve अ�ानं since it has to take care of its
source. कमर is the preservative of ignorance pickle. It will never destroy. And कमर
is not anti- ignorance - न स�वरोधं – स�वरोधं means antidote, or anti like light is
anti-darkness. So, he says, तज्जंकमर स�वरोधं ई�रतं. कमर born of ignorance is not
inimical to ignorance.
If कमर is not the destroyer then what is? �ानं is the destroyer. (I am not going to
discuss this technical topic here. I have discussed it elsewhere. When the context
comes in गह ृ स्थाश I will discuss.) What is the technical question here? Isn’t
knowledge also a type of कमर? For that our answer is, knowledge doesn’t come
under कमर. It is different. What is the main difference? कमर cannot destroy
ignorance, �ानं can destroy ignorance. Up to this we saw in the last class.
Continuing.
ना�ानहा�ननर च रागसं�यो भवे�त: कमर सदोषमद

ु ्भवेत |
तत: पन
ु : संस�ु तरप्यवा�रत तस्माद्बुद �ान�वचारवान्भवेत || १०||
These are all very, very significant श्लोकs. These are the classical, foundational
principles of वेदान्त. If these principles are not well registered, entire वेदान्त will
be a weak building. You may study वेदान्त for 24 years and still it will continue to
be vague and unclear. Rama is making another important point in this श्लोक.
Previously he said, कमर cannot remove ignorance or संसार. Here he says, not only
can कमर not remove संसार, it can only promote संसार. कमर is not only non-relevant
at a later stage, it is actually a hindrance to मो�. Until �च� श�ु ध it is wonderful like
wearing winter clothes during winter. Once its purpose is served, it will be like
wearing the same winter clothes in Chennai during the month of May. Once a
person acquires a reasonable साधन चतषु ्ट संप�� (100% doesn’t exist), then that

very same कमर becomes an obstacle. TF, either one has to renounce or reduce कम.र
Just as performance of कमर is an initial साधन, non-performance of कमर or कमर
reduction is also an equally important साधन. Like food. Eating food is an
important साधन. For how long? Until hunger goes. If I feel very, very grateful to
food and continue to eat because it was earlier useful, the very same food becomes
the destroyer. Just as eating is a साधन, stopping the eating is also as important a
साधन as eating. In fact, LK prescribes this in BG. What श्लोक? यक
ु ्ताहा �वहारस्
यक
ु ् चेष्टस कमर्स. Similarly sleeping. Sleeping is very important but is is equally
important to stop sleeping and wake up. TF, कमर is important. कम्र त्य is also
important. Why? Because it will otherwise become a hindrance. TF, he says,
कमर्ण- through more and more कम-र न अ�ान हा�न: ignorance will not be
removed. कमर means what? At the end of the class don’t ask me what is कम?र कमर
means action or activity, both sacred and secular. Going after the activity is called
प्रवृ, gradual reduction is called �नव�ृ �. As important as प्रवृ is �नव�ृ � also. So,
अ�ान हा�न:कमर्णानभवेत.
And न च राग सं�या:. राग means काम- desires also will not end by doing more
actions. We cannot put an end to desire by fulfilling more desires. We generally
think that if I fulfill all my desires, then I can begin my spiritual journey. Suppose I
have a list of 137 desires. Then I go on ticking them one by one and think that in
my 57th year they will all be completed and in the 58th year I will begin attending
Swamiji’s classes. So, कमर, ticking of the desire. Last desire is fulfilled. Here the
author says, that is never going to work because even as you are ticking the upper
ones, you are adding new desires. And the rate of addition is faster than the rate of
deletion. So, by the time you come to 138, you find the list has become 1380. TF,
through कमर, desires can never be totally fulfilled. TF, न च राग सं�या: काम सं�या:
नभवेत्.
On the other hand, not only will this not happen, तत:- by performing कम,र कमर्ए
उध्भवेत. In the second line, the word कमर refers to कमर फलम ्- पण्य
ु and पापं. You
are only piling up more and more पण्यपाप
ु , कमर फलम ् because due to the pressure

to fulfill the desire one may even use illegitimate means, which is सदोषं and not
favorable to मो�. सदोषं means – disadvantageous or harmful फलम ्. Why harmful?
पनु र�प जननं पन ु ा�प मरणं cycle. It is like pedalling the cycle and complaining that
it is not stopping. And I pray, “O God, you please bless me so that the cycle
stops.”This is an occasion where भगवान ् himself becomes helpless. While praying
what do I do? With our mouth we pray but we go on pedaling with our legs.
भगवान ् will say, “Cycle will be stopped not by my grace but by your effort.
उद्धरेत आत्मनात्मा. बन् is in your hands, मो� is also in your hands. Take
responsibility. दासोऽहं , दासोऽहं , शरणाग�त, शरणाग�त, just lying down will not
solve the problem. You have to take the initiative. राम tells ल�मण- सदोषंकमर एव
उध्भवेत.
Then what will happen? तत: पन

ु : from more पण्
ु पापं संस�ु त: अ�प. संस�ु त: means
the perpetuation of the संसार cycle. इ�त अ�प अवा�रता: भव�त. अवा�रता: means
inevitable which nobody, including भगवान ्, can stop. भगवान ् can never give मो�
because मो� is in my hands. The only help भगवान ् can give is educate me. On
what? That मो� is in my hands. This education भगवान ् has already given through
the scriptures. भगवान ् will only say, “I have kept the remedy. You seek.” And TF,
संस�ु त; अवा�रता भव�त.
तस्मात्ब: - an intelligent spiritual seeker. Here, बध

ु : doesn’t mean wise person, it
means an intelligent seeker who is �ववेक�- साधन चतुष्ट संपन् �ववेक� should
reduce the कमर and get into आत् �ान�वचार. �वचार means enquiry. Enquiry into
what? Not the अनात्म because what is our fundamental problem? Self-ignorance.
Study of all sciences will not work. Atmology is the only thing required. TF, �ान
�वचारवान ् means �ानाथ� �वचारवान ्. He should take to self-enquiry. How to do self-
enquiry? This also I have talked about very often before. Being one of the
fundamentals of वेदान्त, I am repeating. Self-enquiry has to be done with an
appropriate instrument of knowledge. All the conventional instruments like sense

organs, microscope, telescope, are turned outwards. The eyes can see आत् or
अनात्म? परािञ्चका� व्यद्: स्वयंभ: तस्मात्पर पश्य� not only the eye, even
eyes enhanced with expensive instruments can function in the अनात्म only, may
be extraordinary, subtler अनात्म. All other branches of science in which we have
progressed through more and more research are within अनात्म plane only. So,
they are absolutely useless with regard to self-enquiry. TF, the only instrument
which talks about self-knowledge in a structured and convincing manner and
provides a guide to self-knowledge is the वेदािन्तक scriptures, उप�नष�दक्
scriptures which serve as a mirror to turn my vision towards myself. Microscope,
telescope all turn my vision outwards but a mirror turns my vision towards myself.
For self-knowledge we require a special शािस्त् mirror to reveal my inner self.
TF, आत्म�वचा is शास्त्र�व. Why? Because शास् is a mirror which turns my
mind inwards अन्योन् आत् प्राण; अन्योन् आत् मनोमय; अन्योन् आत्
�व�ानमय; it turns my attention towards my observer. TF, an intelligent seeker
will go for शािस्त् enquiry.Self-enquiry is शािस्त् enquiry.
TF, �ान�वचारवान्भवेत्शास्त्र�वचारवान, अथातो ब्र िज�ासा. Very, very,

important. Otherwise you will ask,“I want to know the Self. Why are you taking
me about the उप�नषद? I am not interested in the उप�नषद. I am interested in the
आत्.” This is like saying, “I am not interested in the mirror. I am interested only
in seeing my face.” If you want to see your face you have to go to the mirror.
Similarly, I should be interested in वेदान्त which is called िज�ासा. Desire for
वेदािन्तक study requiresvery great पण्य
ु म and also the understanding that वेदािन्तक
study is self-study. TF, the more clearly, I know वेदान्त, the more clearly, I know
myself. Any amount of struggle, to learn वेदान्त is worth while because knowing
वेदान्त is knowing self. And when my knowledge is complete, I will be able to
boldly and unreservedly declare, “I am not the body. I am not the mind. I am not
the sense organs. I am सिच्चदानन पणर ू आत् from which alone everything
rises,everything rests and into which ever thing resolves. That ब्रह् I am.”

Conviction is possible through consistent and systematic study of वेदािन्तक
scriptures under the guidance of acompetent आचायर. And why do you insist on
acharya? Why can’t I study the translation? Because, वेदान्त talks about द्वैत also,
�व�शष्टाद्वै and अद्वैत also. We should know what the primary teaching is and
what are the supportive teachings. Since all the three are there a student will have
difficulty in boxing the right item. Which should be boxed and which should be
treated as supportive and temporary- तात्पय स�हतं. तात्पय र�हतं. When we go to
the proper teacher, the teacher will show us to discriminate between the primary
and secondary? द्वैत, �व�शष्टाद्वै or अद्वैत? अद्वैत is the primary teaching but
we don’t condemn �व�शष्टाद्वै and द्वैत, which are also very important as the
means but not as ends. Value them as the means but never take them as the end.
So, with the help of the आचायर we will nicely glide into dvaita and progress to
�व�शष्टाद्वै and from there to अद्वैत. दासोऽहं to सोऽहं . All these will happen very,
very smoothly like a conducted tour with a great tour operator. Who is the spiritual
tour operator? Acharya. TF, resort to a guru. All these were dealt with in the 4th
line. �ान�वचारवान्भवेत. 50.36
ननु �क्र वेदमख

ु ेन चो�दता तथैव �वद्य पर
ु ुषाथर्साध |
कतर्व्य प्राणभ: प्रचो�द �वद्यासहायत्वमुपै सा पन
ु : ||११||
With the tenth sloka the road map has been cleared. कम,र �च� श�ु ध, diagnosis of
the problem, understanding that knowledge is the solution and entering into
शािस्त् enquiry is understood. अ�ानं will go away. Mistake will go away. अहंकार
will remain. �ानं will not destroy अहंकार. �ानं will convert अहंकार into a costume
for worldly transactions. Thereafter, अहंकार will disappear. I will never disappear.
Converting अहंकार into a costume is called जीवन्मुिक: and dropping अहंकार is
called मो�. This is the road map.
When this road map is completed, a technical question is raised by an intelligent

student. It may be ल�मण himself or somebody else. It is going to be answered.

This is from the 11th verse up to 23rd verse. प्र उ�रं- question and answer. I will
just introduce this pure शािस्त् and technical question.
The student is not happy with the dropping or reduction of कम.र The teacher had
said कमर is like winter clothes. Use it upto a particular level and thereafter drop it.
This is shifting from गह
ृ स्थाश to सन्न्य आश् or remaining in गह
ृ स्थाश but
reducing the कमर. The student is not happy with this instruction. He asks,“How
can you say कमर can be dropped or reduced?” कमर is also to be vigorously,
sincerely and fully followed throughout life and it is as important as �ानं and
cannot be dropped. Why? वेद prescribes certain basic duties or responsibilities,
�नत् नै�म��क कमार्� which must be continued life long and which one should
never renounce. Even BG, which is the summary of वेद, also where LK says- In
the 18th chapter य� दान तप: कमर् त्याज् कयर्मेवतत. LK says य� दानं य�
(PMY), these kinds of कमार्� should be never given up - न त्याज्. What should
one do? कायर्मे. This is स्मृ� प्रमा. श्रु प्रमा very often quotes यावज्जीव
अिग्नहोत जुहो�त. Another known मन् from इशवाश् उप�नषद - कुवर्नेवे कमार्�
िजिजवीषे शतं समा- performing the कमर you should live 100 years.
So, the question is - how are you prescribing reduction? संन्यसाश is wrong. It is
पापं. Becoming a सन्न्या is पापं. He gives more and more arguments in support
that. We have to refute that; we have to insist that his argument is not correct. This
is the discussion from 11 to23, which we will see from the next class.

Class 06 Verses 11 to 14
Page 26, verse 11-
ननु �क्र वेदमख

ु ेन चो�दता तथैव �वद्य पर
ु ुषाथर्साध |
कतर्व्य प्राणभ: प्रचो�द �वद्यासहायत्वमुपै सा पन
ु : ||११||
Introducing the teaching LR presented the entire spiritual journey in four verses
beginning from the 7th verse up to the 10th verse. In this he presented the entire
spiritual journey in two stages. The first stage is कमर योग where a person follows
the कमार्� prescribed in the वेदा: or scriptures. Even though the वेद prescribes
several कमार्� for worldly and material benefit called सकाम कमार्�, a spiritual
seeker should gradually reduce सकाम कमर and replace them with �नष्का कमार्�
or �नत् नै�म��क कमार्� or �व�हत कमार्� summarized as PMY. To the extent
possible, one should increase these कमार्� and the motive while performing these
must be spiritual. Instead of nourishing अहंकार and ममकार we should nourish
साधना चतुष्ट संप�� in ourselves. Even if we want to pray for others, the prayer
must be converted into a universal prayer. Instead of praying for me and my family
I should say सव� भवन्त स�ु खन:, सव� सन्त �नरामय:. Our internal growth expands
when our attitude becomes universal. Then those कमार्� will become spiritual
कमर.कमर्यो also comes under �नव�ृ तमाग.र सकामकमार्� are called प्रवृ मागर.
�नष्का कमार्� are included in �नव�ृ � मागर. Through �नष्का कमर also, we turn
more and more inwards. Having followed such a life of कमर्यो for a length of
time, gradually our interest in �ान योग must increase. The indication of successful
कमर योग is the desire for starting �ान योग. If कमर योग turns away me from �ान
योग, that means I am practicing कमर योग wrongly because the उप�नषद clearly says
तमेदं वद
े ानु वचनन
े �हामणा: �व�व�दषिन्. Desire for self-knowledge must gradually
increase. With sufficient interest in �ान योग our interest in worldly and
materialistic pursuits gradually gets diluted called वैराग्य. We don’t hate the world;
hatred is never a spiritual साधना. I don’t have राग or द्वे. I am not interested in

them because they cannot cater to either �ानं or मो�ा. वैराग्य increases desire for
वेदान् �वचार. This is called िज�ासु भिक् in the BG. आतर भिक् and अतार्थ भिक्
should reduce and िज�ासु भिक् should increase. When वैराग्य increases and
िज�ासु भिक् increases, then the very same scriptures say, you can gradually
reduce the time given to कमर्यो. One can renounce कमार्� by taking to सन्न्य
आश् or remaining in गह
ृ स्ताश, one can reduce the time given to कमर and
increase the time given to वेदान् श्रव, मननं and �न�दध्यासन, receding कमर योग
and increasing �ानयोग.
राम said �ान�वचारवान ् भवेत् may one take to �वचार- enquiry, self-enquiry. The self
is revealed only in one place, वेदान् शास्त. We cannot make independent self-
enquiry because it is not available as an object for us.वेदान् शास्त alone talks
about the आत्म and provides a guided tour. अन्योन् आत्म प्राण:, अन्योन्
आत्म मनोमय: and gain इिन्द्रय: प् ह्याथा. We saw this in कठोप�नषद.
इिन्द्रय: परा ह्यथ्य �ह्यथ�भ्य परम ् मनः

ु ्�धबुर्द्धेरा महान्पर||१०||
मनसस्त परा बद
The उप�नषद takes us by hand on a beautifully conducted tour. This enquiry should
be done with the help of the उप�नषद assisted by an आचायर: because आचायर alone
has the key to open the उप�नषद. It is a joint account of शास् and आचाया:र . गुर
शास् उपदे श, श्रवण consistent and systematic study of वेदािन्तक scriptures in �ान
योग. LR concludes this summary of the spiritual journey. Enter कमर योग. Prepare
the mind. Reduce कमर योग. Enter �ानयोग. Gain knowledge and be free. This is the
spiritual journey. LR advocated taking to सन्न्य आश् after gradual reduction or
total renunciation of कमर. Here we have to note that renunciation is required only
when one wants to give up वै�दक कम.र For giving up लौ�कक कम,र worldly
activities, retiring from career will not require सन्न्य. सन्न्य is a specific ritual

for giving up वे�दक् rituals. वे�दक् rituals are formally taken up after उपनयनं and
after entering into गह
ृ स्ताश. Sacred thread is compulsory, wife is compulsory to
do वै�दककमर. Renunciation of वै�दककमर is by giving up both formally.Both these
are relevant w.r.t वै�दक कमार्� only. In modern times no one performs वे�दक्
rituals. Remember, here the discussion is about formal सन्न्य for formal गह
ृ स्त
doing formal वे�दक् rituals. राम talks about withdrawing from कमर and then
pursuing �ानं and मो�ा. This is what said up to the 10th verse.
From verse 11 to 13, a question is being raised by ल�मण or by any other पव

ू र्प�
quoted by ल�मण. ल�मण asks, how can वै�दक कमर be renounced when वेद
prescribes वे�दक् rituals to be conducted as life long duty? कुवर्न्नेव कम्र �
िजिजषे�भ शतं समा- they should be performed life long.For us this discussion
वै�दक कमर is only an academic discussion. यावज्जीव अिग्नहोत्रम्जु -as long as a
person is alive, one should do अिग्नहोत. Even if you enter �ानयोग, one should
remain in गह
ृ स्ताश, continue वै�दककमर and do शास्त्र�व also. This philosophy
is called �ान कमर समच
ु ्च वाद:. (In BU, we dealt with कमर उपासन समच
ु ्चय म.) He
is recommending कमर आत्म �ान समच
ु ्च.
I will give you the meaning from verse 11 to 13, the पव

ू र्प. ननु - to make an
objection to the etching, �क्र वेद मख
ु ेन चो�दता. �क्र - वे�दक् rituals like
अिग्नहोत्र, वेद मख
ु ेन चो�दता- prescribed by, enjoined by वेद मख
ु ेन- by the mouth
of the वेद, which is the mouth of भगवान ्. भगवत: Facebook is वेद. पव
ू र्प� says
आत्म �ानं also has been prescribed by the same भगवान ्, through the same वेद.
तथाएव- like the कमर, �वद्य or self-knowledge is also पर
ु ुषाथ साधनं as a means of
मो�ा पर
ु ुषाथ. You have to supply वेद मख
ु ेन चो�दता- also prescribed by the same
वेद. That means, you cannot have a step-motherly attitude towards one of these
two. Both �ानं and कमर must be given equal respect so why are you talking about
giving up of कमर? कतर्व्य प्राणभृ प्रचो�द- the �क्र- in the 4th line सा is there,

which means Vedic rituals. प्राणभृ: प्रचो�द- which has been prescribed for every
human being or every वै�दक: -वे�दक् person. प्राणभृ – a वै�दक. कतर्व्य- this
should be converted into कतर्व्यत तृतीया �वभिक्- has been enjoined as a
compulsory duty. For what purpose? If �वद्य �ानं is the means for मो�ा, why
ू र्प� replies- �वद्य सहायत्व. कमर is the supportive
should I do कमर? For that the पव
cause, contributory cause like a catalyst in chemical reaction. �ानं gives liberation
backed by कमर. The word �वद्य सहायत्व सहाय means supportive factor.
Verse 12-
कमार्कृत दोषम�प श्रु�तजर तस्मात्स कायर्�मद मम

ु �
ु ण
ु ा|
ननु स्वतन् ध्रुवकायर्का� �वद्य न �किञ्चन्मनसाप्यपे || १२||
ू र्प continues. Not only one will not get मो�ा if कमर is given up, one will also
पव
incur पापम ्for giving up the कमर which is a duty. There is a famous line often
quoted अकारणेप्रत्य:.अकारणे- in the non-performance of duty, प्रत्य: - is a
special sin designed for that called omission पापम ्.TF, he says, कमर्अकृत - in the
non-performance of कमर, श्रु: दोषं अ�प जगौ. श्रु: -वेद: ,दोषं-प्रत्यवायपा. जगौ -
has declared.
This will be a double disadvantage for every संया�स. No मो�ा and more पापम ्. TF,
he argues, every संया�स instead of getting मो�ा will go to नरकं . Thus, he is scaring
the संया�स, ‘श्रु:जगौतस्मात.’ TF, सदाइदंकाय�. सदा – always, lifelong. इदं -
prescribed vaidika कमर should be done, मम ु ुणा-by a spiritual seeker.TF,
ु �
संध्यावन्द, अिग्नहोत, औपासनं, चातुमार्श् all of them should be compulsorily
done. Then पव
ू र्प� himself asks a question on behalf of वेदािन्तन and answers it
also.
This is the questionwhich the पव

ू र्प�r aises as if asked by the अद्वै�तन himself.
नन-ु however, �वद्य स्वतन् ध्रुवकायर्का� - �ानं will produce मो�ा even

without the support of कमर. This the अद्वै�तन believes. �ानं by itself single-
handedly can give मो�ा फलम ् without any assistance.�वद्य,�ानं स्वतन्-
independently, without the backup of कम,र �ानं alone can help reach मो�ा.
ध्रुवकायर्का� ध्रु means �नत् मो�ा:. �नत् मो�ाकाय�- the फलम ्, का�रणी will
produce the result of �नत् मो�ा. TF, �किञ्चत न अपे�ते- �ानं doesn’t require any
support at all. Not only कमर, �ानं needs no other support. He uses the word मनसा-
by no stretch of imagination. Then, where is the question of कमर beingn ecessary?
ू र्प� says, ‘This will be the question asked by अद्वै�तन. I already have an
The पव
answer for that.’ Let us read the answer below-
न सत्यकाय�ऽ� �ह यद्वदध्: प्रकाङ�तेऽन्या कारका�दकान ् |

तदैव �वद्य �व�धत: प्रका�शतै�वर्�शष कमर्�भरे मक
ु ्तय || १३||
ू र्प� says that in the वेद पव

पव ू र भाग several कमार्� are mentioned for producing
several types of results for �व�ं. For getting wealth a होम is prescribed which we
saw in तै�तर�य उप�नषद. Lakshmi Devi होम is the आवहिन् होम. For पत
ु प्राि
ु कामेिष् याग. If a person thinks these are all short term but wants only
there is पत
long-term results of heaven, वेदा prescribes कमर for eternal heaven also like
चातुमार्श याग, ज्यो�तष्ट याग, etc. PP believes heaven is eternal even though we
don’t. On observation, we find these कमार्� also cannot produce the results
independently.
वदे ा prescribes some supportive rituals also.Even a कमर which produces eternal
heaven, can never produce the result single handedly and requires supportive
result. Theyare all called अङ्गकमार्. The main ritual is called अङ्गीकम,
supportive rituals are called अङ्गकमार्. TF, his argument is that कमर produces the
result with supportive factor. Extending the same logic, �ानं also will produce the
result only with supportive factors like सत्यकाय:,अध्व: अ�प. अध्व:-याग:,
सत्यकाय: can produce the eternal heaven as a result. Even to give eternal results,

वेदा clarifiesthat कमर requires some supportive factors. In the second
line,अन्यान्कारका�दका. कारक - accessories or factors or अङ्गन. Here कारक
means अङ्गान or सहाया: - supportive factors. अन्यान- other than the main कम.र
Other supportive factors –प्रकाङ�- it requires. Thus, कमर is also given by वेदा.
कमर requires support. �ानं is also prescribed by the वेद. Extending the same logic,
सहायेन कमर फलं उत्पादय�. सहायेन �ानं अ�पफलं उत्पादय�. सहाय must be
common to both कमर and �ानं. तथाएव- extending the same logic of कम,र �वद्य,
�ानं also requires the support of कम.र What कम?र All the compulsory कमार्�
prescribed by the वेदा must be taken as the supportive factor. He says, �वद्य-�ानं
also, कमर्�:(4th line) means backed by, supported by, boosted by. �ानं also
requires कमर. Like an aerial that amplifies the radio signal, the tuft that they keep
can become an aerial. He can keep that and perform the कम.र Tuft represents the
कमर aerial. So �ानं inside, tuft outside and one will get moksha. This is his
argument. Don’t ask what is the Sanskrit word for aerial. I am just giving the
example. कमर्�: with the help of कमर support. �व�धत: प्रका�श:- prescribed
through the compulsory commandments of the वेद. अहरह संध्या उपासीत- you
should do संध्यावन्द day after day. In TU, सत्य वद धम� चर देव �पत्रुकारभ न
परम�दतव्य - don’t give up देव कायर or �पतृकायर. Double negative. How can you
dare to give up �व�धत: प्रका�श:? Whatever कमार्� have been prescribed, with the
support of that कमर, �वद्या�व�शष्य. �वद्य will be capable of, मक
ु ्तय- giving
मिु क्. May you pursue �ानं and perform कम.र Up to this is the पव
ू र्प�. Now
comes the answer by the अद्वै�तन or by राम.
Verse 14-
के�चद्वन्ती �वतकर्वा�दनस्तदप्यसदृष्ट�वरोधका |
दे हा�भमानाद�भवधर्त �क्र �वद्य गताहङकृ �तत: प्र�सद्ध || १४||

The पव
ू र्प� has presented his view based on scriptural statements. We too can
refute his view based on scriptural statements. With श्रु प्रमा we can refute the
समच
ु ्चयवाद. The अद्वै�तन sometimes uses श्रु प्रमा or यिु क्/ तकर्प्रम or
अनभ ु व प्रमा. There are three प्रमाणा- श्रु यिु क् and अनभ ु व. The अद्वै�तन has
answers from all levels so we are on very firm and strong ground.We cannot be
that easily shaken by any challenger. Here, the answer is given from तकर or logic
angle but based on श्रु. It is interesting and so I will briefly mention the श्रु
प्रम also.
What does पव
ू र्प� say? When वेद gives a commandment, one should follow that.
वेद says you should do अिग्नहोत lifelong यावज्जीव अिग्नहोत जुहो�त.
The अद्वै�तन asks this पव ू र्प� बृहस्प�, ‘Do you mean to say, all वे�दक्
instructions should be followed by all people or only by targeted people? Are the
commandments universally applicable? Do you say every ब्रह्मच should do
अिग्नहोत? And if he doesn’t do अिग्नहोत he will have प्रत्य and नरकं ?’
Specific people are called अ�धकार� or �वधेय:. Remember, अिग्नहोत is prescribed

ृ स्त so in his case alone it becomes a duty and omission will accrue
for a गह
प्रत्यवाय. The very same अिग्नहोत if a ब्रह्मच doesn’t do, he is not a targeted
audience and hence will incur no पापम ्. Not only that, he should not do it because
वेद has said so. Similarly, a राजा, राजशये
ू न यजेत. राजशय
ू याग is prescribed for a
राजा, a ��त्. Should a �हामणा do it or not? Should not. If he doesn’t do, he will
not get प्रत्य पापम ्. TF, अद्वै�तन says, firstly, a �व�ध is always for a relevant
अ�धकार� alone. Don’t blindly apply the �व�ध for everyone. The अ�धका�रत्व is
determined based on वणर and आश्. All वे�दक् injunctions are determined based on
वणर and आश्. वणर means �हामणा, ��त्, वैश्, शद
ू . आश् means not रमणाश् or
रामकृ ष्णाश but ब्रह्मच, गह
ृ स्त, वानप्र, सन्न्य. Secondly, the अद्वै�तन
says, वेद itself talks about four वणरs and आश्s also. जाबाल उप�नषद says,

ब्रह्मचया गह
ृ � भवेत् गह
ृ � भत्व
ू वनी भवेत् वनी भत्व
ू प्रव्र. May you gradually
progress from ब्रह्म आश् to गह
ृ स्ताश to वानप्र आश् to सन्न्य आश्.
And य�दवा इतरता यदरहरे व �वरजेत् तदहरे व प्रव्र- if a ब्रह्मच finds himself with
all spiritual qualifications, he is allowed to go from ब्रह्म आश् to सन्न्य
आश् like double promotion, triple promotion in schools. Going through the four
आश्र: is called समच
ु ्च:. Skipping one or two आश्र: is �वकल् समच
ु ्च:. Both
are prescribed by the Vedas. न कमर्ण न प्रज न धनेन त्याग नैके अम ृतत् मानश:ु .
वेदान्त �व�ान स�ु निश्चताथा सन्न्य योगाद्यत सन्न्य:.
TF, वणरs and आश्s are prescribed by the वेदा:. यावज्जीव अिग्नहोत जुहो�त is a
commandment directed towards, not ब्रह्म आश्, वानप्रस्त or सन्न्य
आश्. For गह
ृ स्त this rule is compulsory. TF वेदान्त says, one should perform
अिग्नहोत lifelong, if one is life long गह
ृ स्त. If a person changes the आश् and
comes to सन्न्य आश्, that particular �व�ध becomes non-relevant for a
सन्न्या. So, where is the question of performing them? Where is the question of
प्रत्य पापम ्? We say, सन्न्य is not compulsory but if a person takes सन्न्य,
then he need not perform that karma. If a person continues as गह
ृ स्त then omission
will create प्रत्य पापम ्. This is the शािस्त् argument against �ान कमर समच
ु ्च
वाद. He doesn’t mention that here but Shankaracharya discusses this in all his
भाष्य. This is a very important topic because otherwise सन्न्य will be in trouble.
And he is सन्न्या and if one takes सन्न्य, Vedic rituals are not compulsory.
TF, the instruction is w.r.t कमर.
When a गह
ृ स्त comes to वेदान्त, our instruction is no more w.r.t वै�दक कमर
because it is no longer relevant. There is only one vestige of वै�दक कमर called
संध्य वन्दन which is also now entering the museum. No doubt people celebrate
that even now, spending lot of money for photographs, this and that but the very
next day, the boy will renounce the sacred thread itself. TF, no instructions

regarding वै�दक कमर is required because nobody is doing it any more. It is now
only about लौ�कक कमर. That is why I red line सन्न्य as PORT reduction.
Reduce your possessions. Lead a relatively simple life. Reduce your extrovert
activities which will take up more time. To reduce लौ�कक कमर you don’t require
सन्न्य आश्. So, may you lead a simple life and take up सन्न्य आश् with
external PORT reduction of activities and possessions and internal सन्न्य with
reduction of अहंकार, ममकार, रागद्वे. If we take care of these two, we are
सन्न्याs. Here, the author is going to give logical reason for refuting the पव
ू र्प�.
I will just hint at the answer. We will see the exact meaning later.
Our scriptures talk about the conventional ‘I’, whom everybody talks about. I am
so and so. This is my DOB and all the details of age, gender, parents, address etc.
This conventional ‘I’ is called अहंकार:. शास् talks about another ‘I’ which the
common man doesn’t know. स्थू स�
ू म कारण शर�र व्य�त�रक: अवस्थात सा�ी
पञ्चको �वल�ण: �चदानन् स्वर: सन य�तष्ठ� स: आत्म. शािस्त् ‘I’ is the
higher ‘I’ called आत्म. One ‘I’ is �नत् संसार�, ‘I’ अहंकार because it is always
associated with सं�चत आगा�म and प्रार. The other is �नत् असंसार� ‘I’ that is the
आत्म. The aim of �ानयोग is to gradually promote ‘I’ the आत्म. I have to look at
myself as �नत् असंसार�, the आत्म ‘I’. As long as the image is अहंकार I, the more
you think of this ‘I’, you will only increase worry and not आनन्द because अहंकार
has big ममकार. TF, अहंकार, ममकार ‘I’ is �नत् संसार�. Our aim is to make our life
आत्म dominant and अहंकार diluted to be a life of जीवन ् मिु क्:. The more the
अहंकार dominates, सस
ं ार will be dominant. The more आत्म dominates, the
असंसार� will be dominant. You cannot say why can’t I nourish both? Nourishing
one presupposes de-nourishing or weakening the other. आत्माभा प्रबल�करण
requires अहंकारभाव दबर्ल�करण
ु म. While performing वै�दक कम,र we recite गोत्,
न�त् and in all the संकल् we desire पत
ु पौत all those things. All karmas nourish
the कतार अहंकार:. �ानं nourishes अकतार आत्म. How can you combine? Not
possible.

Class 07- Verse 14 to 16
Page 31, Verse 14-
के�चद्वन्ती �वतकर्वा�दनस्तदप्यसदृष्ट�वरोधका |
दे हा�भमानाद�भवधर्त �क्र �वद्य गताहङकृ �तत: प्र�सद्ध ||१४||
From verses 7 to 10, श् राम presented the essence of वेदान् साधन pointing out that
अ�ानं alone is सस
ं ार. अ�ान �नव�ृ � through �ानं alone is मो�. In वेदान्, freedom
is freedom from ignorance. All forms of संसार are different expressions of
ignorance. Ignorance appears as mistake, mistake appears as अहंकार. अहंकार
appears as कमर. कमर appears as पण्
ु पाप. पण्
ु पाप appears as पन
ु जर्न. पन
ु जर्न
appears as द:ु खं. Whatever problem you may mention, it is only the modified form
of ignorance. By ignorance we mean self-ignorance.
TF, may you prepare for gaining knowledge. Perform कमार्� initially to prepare.
Thereafter the very same कमर becomes a burden. Just as food is a blessing before
removal of hunger. After removal of hunger, the same eating becomes रोग:. भोग:.
Similarly, कमर is an obstacle after �च� शद
ु ्�. TF, withdraw from कमर partially or
totally and gain knowledge. A �ा�नन:कमर is not कमर but कमर आभास: which cannot
ु or आगा�म पापं. TF, it cannot be responsible for पन
generate आगा�म पण्य ु जर्न just
like a roasted seed cannot germinate. During the intermediary period of आत्
�वचार reduction of कमर isnecessary. After �ानं any amount of कमर is OK. Up to
�च� शद
ु ्� any amount of कमर is OK. कमर is a burden between the small window of
�च� शद
ु ्� and �ानं. During that gap reduce कम.र This was the advice given by LR
to ल�मण from 7th to 10th verse.
Verses 11 to 23 is �ान कमर समच

ु ्च वाद. From verses 11 to 13 a पव
ू र्प� says�ान
कमर समच
ु ्च is required to give liberation.He claims कमर is compulsory according
to वेद and if you drop �नत् नै�म��क कमार्� you will incur पापं. You can drop

काम्यकम, you must drop �न�षद् कमर but never reduce or renounce �नत् न�ै म��क
कमार्�. Continue �ानं or �वचार and कमर also. समच
ु ्च वादखण्डन is from verse 14
to 23. The argument is, the ultimate goal of वेदान् is to point out that every
individual has got a real ‘I’and a false ‘I’. Two अहं are there, one is आत्, the
सा�ी, the other is called the अहंकार, the कता.र अहंकार consistsof BMSC with
borrowed consciousness or RM+RC, reflecting medium+ reflected consciousness.
Reflecting medium is BMSC. Reflected consciousness is the borrowed
consciousness. This bundle is called अहंकार. आत् or सा�ीis the original
consciousness which reflects in the mind. It is that which gives reflection, the
reflection donor. Who donates reflection? Reflection can be donated only by one.
The Original. If you need to see your reflected face in the mirror, your original face
has to stand in the front. The original face alone has to donate reflected face to the
mirror. Donate doesn’t mean you have to write a cheque and all, just stand in front
of the mirror and donation takes place. This OC obtaining within the BMSC is
called सा�ी आत्. आत् is called the higher I, अहंकार is called the lower I. Who
gets मो�? अहंकार I or सा�ी I? Remember, neither can get मो�. अहंकार can never
get मो� because अहंकार is always कता,र always भोक्त, always associated with
सं�चत, आगा�म, प्रार. अहंकारस् मो�; नािस्. आत् need not get मो� because
आत् happens to be �नत् मक
ु ्:. अहंकार cannot get मो�. आत् need not get मो�.
Then why in heaven are we attending this class? So that, from this अहंकार प्रध
life, I will convert my life into सा�ी प्रध life. By shifting my emphasis and my
priority I decide which should dominate my life. Before वेदान्, अहंकार dominates
and when अहंकार dominates the pure सा�ी is poor सा�ी because सा�ी is on the
back burner. When अहंकार is dominant, संसार alone will be dominant because
अहंकार has always has got one issue or the other. Even if अहंकार has no issues,
there will be ममकार. ‘I am fine, Swamiji.’ Then you never put a full stop.
‘But…’. As life grows, ममकार only expands. Four generations have come, the
family consists of 20, 30, 40 members. Each one has got his or her own प्रार and
TF, the प्रार through each one of them. Every addition in the family is the

increase in the number of planets. जामाता दशमो ग्: - son-in–law is considered
the tenth planet.
TF, अहंकार, doesn’t get मो� even in the case of �ानी. �ानी only tolerates the
problem of अहंकार because �ा�नन: BMSC also goes through प्रार, especially the
body. TF, our aim is to shift the importance from अहंकार to सा�ी. We do a lot of
study to sort out the अहं, मम because before वेदान् we don’t even know these two
exist. So, आत् अहंकार �ववेक is done during श्रव and मननं. Thereafter, the aim is
to make my life सा�ी प्रध. That is the �न�दध्यासन way of life. �न�दध्यासन is not
sitting for 15 minutes. �न�दध्यासन is to make the सा�ी dominant in the mind so
that अहंकार becomes diffused and dull. I will give you an example. The stars and
moon are bright when the sun is behind. When the sun rises, moon and stars are
there but they get diffused. Similarly, our अहंकार must become insignificant and
आत् should become significant. Shifting the significance from VIP to VIP- Very
Important Person to Very Insignificant Person. That is what is said in the BG.
पश्यन श ृण्वन स्पृशन िजघ्र नव
ै �किञ्चत करो�मती. LK doesn’t say �ानी will sit in a
cave.पश्यन श ृण्वन स्पृशन िजघ्र गण
ु ा गुणेषु वतर्न्. इिन्द्रय इिन्द्रयाथ वतर्न्. At
the अहंकार ममकार level general and specific laws of कमर will function. We have
to learn to accept them without complaint. TF, shifting the emphasis alone is
वेदान्. When I am अहंकार प्रध, I am संसार�. When I am सा�ी प्रध, even with
physical problems, I am असंसार�. The difference is because of the transference the
importance.
वेदान् says, कमर, especially Vedic karmas will nourish अहंकार more though it
holds good for लौ�कक कमर also. In वै�दक कमर when I do संकल्, do I have to
invoke अहंकार or सा�ी? I have to invoke गोत, सत
ू , न�त. वेदान् helps us invoke
स्थू स�
ू म कारण शर�रात व्य�त�रक:. One is going towards सा�ी the other isgoing
towards अहंकार. TF कमर and �ानं are going in �वरुद direction. TF, you have to
reduce or renounce वै�दक कमर and लौ�कक कमर also. In our tradition, सन्न्य

आश् is designed so that वै�दक कमार्� are absent. लौ�कक कमार्� are not absent
but are minimal.
I need not talk about वै�दक कमर because nobody knows it, let alone perform.
Reducing लौ�कक कमर also will allow you more time to revise राम गीता. कमर
reduction is for revision and �न�दध्यासन. TF, he said, देह अ�भमानात् अ�भवधर्त
�क्र. �क्र becomes more and more with देह अ�भमानात्- by bodily identification
which is अहंकार invocation. के�चत्वदिन �वतकर्वा�द:. �वतकर्वा�द:-समच
ु ्च
वा�दन:. के�चत्वदिन- they argue. इ�त- refers to all the previous श्लोक: of
समच ु ्च:, combination of �ानं and कमर as described in the previous verses 11 to
13.
Now comes the answer तदा�प असत्- that argument is wrong because, दृष �वरुद
कारणात्- we are clearly able to see the opposite natures of कमर and आत् �ान.ं
Physics knowledge and कमर can co-exist but आत् �ानं and कमर are in opposite
directions. कमर nourishes and reinforces देह अ�भमान. अ�भवधर्त �क्र. Whereas,
�वद्याग अहं�क्र: knowledge rises only when अहंकार is defused or weakened.
That is why we said, महावाक्य will work only through BTL. During महावाक्य, अहं
ब्रह्मा, when I use the word ‘I’, which must dominate my mind? अहंकार or
सा�ी? If अहंकार dominates and I say,‘अहं ब्रह्मा’ my own intellect will laugh at
me. Do you think you are ब्रह्? Are you �नत् मक
ु ्:? You are already worried
and disturbed with various problems. That is why भाग त्या ल�णाय. तन ् मन ् धन ्
सब् कुच् तेरा. अहंकार must be donated to भगवान ्. भगवान ् will return the अहंकार,
and say, may you maintain it as a trustee and not be the owner. I am giving you
back for maintenance till प्रार is over. I should remember अहंकार belongs to
Ishvara. Then the remaining ‘I’ will be सा�ी. सा�ी cannot be donated because
there is only one original consciousness. There donor- receiver division doesn’t
exist. You can never surrender the सा�ी. You can only claim the सा�ी. You can
and should surrender the अहंकार and only then will अहं ब्रह्मा be easily

swallowed, like a peeled banana. TF, �वद्य will dominate only गत अहं�क्र: -
only by negation of अहंकार. Continuing.
15th verse-
�वशद
ु ्ध�व�ान�वरोचानािञ्च �वद्यात्मवृ��श्चचरम भण्यत |
उदे �त कमार्�खलकारका�द�भ�नर्हि �वद्या�खलकारका�दक || १५||
How does �ानं risein the mind of a spiritual seeker? With the rise of the
knowledge,the entire world including the BMSC, �चदाभास, all of it will be
reduced to a lower order of reality. Just as dream is considered a lower of order of
reality from the stand point of the waker. From the stand point of the dreamer, the
dream is the higher order of reality. Upon waking, the dream is reduced to a lower
order. Dream includes the dream body, dream mind, dream sense organs.
Similarly, वेदान्त helps in having a second awakening. The first awakening is from
dream to waking for which वेदान्त is not required. प्रारब will wake us up because
only then it can give the quota of सख
ु ं and द:ु खं. प्रार gives us a temporary respite.
You go to sleep. When that particular suspended प्रारब duration which determines
sleep is over, the very same प्रार wakes the जीव up and gives सख ु ं in the form of
coffee, perhaps. So, the first awakening is natural. The second awakening is never
natural. प्रार will not naturally awaken me. The most प्रार can do is bring
favorable situations like giving me the information that some वेदान्त class is
running somewhere. Whether I make use of it or not is my परु ुषाथ. One person may
be coming from 20 miles for a class. Another person in the neighbourhood doesn’t
even enquire what is happening. TF, प्रार will not make me awakened. वेदान्त
�वचार, श्रव and मननं will help in awakening, and shifting from the अहंकार I, to
सा�ी I. सा�ी I is पारमा�थर् सत्य. From the stand point of सा�ी I, अहंकार is
व्यावहा�र, of lower order. Awakening is because I make the अहंकार insignificant
and the lower order of reality. Not only अहंकार but the entire one.

TF he says, �वद्य –self-knowledge is nothing but आत्मृव �: - using the word ‘I’,
to mean the आत् rather than अहंकार. We should practice repeating the word ‘I’.
When we go to bed but cannot sleep, we can watch our own mind.Who is
dominating? सा�ी is nowhere near. अहंकार. TF before sleep comes, we can use the
opportunity to use the word ‘I’ and bring to the mind सा�ी प्रध: who is �नत् शध
ु
मकु ् आनन् अनन्:. But it requires practice because अहंकार dominates. It is sheer
practice. No mysticism is involved. No extraordinary experience is involved. It is
only practicing the switching over of the ‘I’ from अहंकार to सा�ी. The more I
practice, the more it begins to dominate.
He says, this आत्मृव �: सा�ी प्रध अहं is called आत्मृव �: or �वद्य. That alone is
called �ानं when it naturally happens. Try an experiment. Have a संसार� chair and
an असंसार� chair. Ask yourself which chair you naturally sit on. If both chairs are
there, if I can naturally go and sit on the असंसार� chair that is success. Initially we
should deliberately try and sit there. Practice at home. Don’t tell your family
members. Daily for ten minutes sit on अहंअसंसार� chair even though you feel
terribly uncomfortable and you feel like mocking yourself. One day you will be
able to comfortably sit. That is the fact.
�वद्य is the knowledge and this conviction comes through शास् प्रमा. शास्
alone tells you, अन्योन्तरआ, प्राण; अन्योन् आत् मनोमय: - body is
अनात्म, mind is अनात्म, बद
ु ्� is अनात्म. It gives several arguments in support.
Many methods like अवस्थ त् �ववेक:, दृक दृश �ववेक: are used. I should employ
these methods for self-conviction. I should not say, ‘I am असंसार� because Swamiji
is shouting at the top of his voice nor for pleasing the गुर.’ I should be convinced.
�वशदु ् �व�ान means वेदान्त �वचार:. वेदान् शास् - बहुव्री समास �वशद
ु ्ध �व�ानं
येन प्रमाण तद शस् प्रमा. �वरोचन- repeatedly observing, enquiring because
every उप�नषद helps us to come to the original ‘I’. अन्यद ेवतत �व�धतात् अदो
अ�वदाद�प श्रोत श्रो मनसो मनोयत् every उप�नषद is struggling to help us shift

from अहंकार प्रध to सा�ी प्रध. �वरोचनम ्- repeated study called श्रव if you
study with guru’s help. When you reflect over it independently it is called मननं.
श्रव and मननं should go on for long. As LK said अभ्यासे तु कौन्ते वैराग्ये च
ग ृह्यत. वरै ाग्य towards अहंकार. We are very much attached to our अहंकार,e
specially when it comes to personal attachment to certain relationships. We have
not understood that अहंकार is the cause of द:ु खं.ये �ह संस्पशर् भोगा दःु ख योनय एव
ते. Until I understand the problem of अहंकार, I will never get वैराग्य towards
अहंकार. I am ready to renounce सा�ी in favour of अहंकार. “Swamiji, don’t ask us
to renounce अहंकार. Then we will renounce your class itself.” I am just joking. I
know you are good students.
�ववेक and वरै ाग्य should be w.r.t the very अहंकार. अहंकार is wonderful alright but
every object which gives pleasure to the अहंकार will give equally intense pain to
the same अहंकार. This must be clear. If it is not clear doesn’t matter. Life will give
enough lessons. वेदान् says, take your own time. पर��य लोकान ् कम्र �चता �हामणा
�नव�दमायात्. Until then continue.When you are convinced, come for shifting.
�वरोचन- श्र मनन. अिञ्चत- generated प्रा�प. What is generated? आत्म व�ृ �:
�वद्य- the knowledge that I am आत्म. This �वद्य is चरम. This is the last व�ृ �
which will end all duality. Duality ending last व�ृ � is अहं ब्र अद्वैत अ�प.
चरमव�ृ �– द्वै- ending व�ृ � just like waking is dream-ending व�ृ �. I am waker, is
dream-ending व�ृ �. अहं ब्रह्मा is द्वैत म- ending व�ृ �. Even the व�ृ � itself
doesn’t remain as a second thing. That is also negated. When I say द्वै ends, it
doesn’t mean it will disappear but loses its own existence. Once I understand,
द्वैत म doesn’t have an existence of its own.Then how does it enjoy existence? I
donate existence. This knowledge is called चरमव�ृ �:. इ�त भण्यत.
Go to the 4th line. What does this व�ृ � do? �वद्या�नहिन. This अद्वै व�ृ � �ानं puts
an end to, �नहिन् means, destroys, eliminates or a better word is ‘falsifies’. Just as
waking falsifies the dream, spiritual wakening falsifies the waking itself.

�वद्या�नहिन अ�खल कारका�दकं -all forms of duality are negated which includes
all the accessories of कमर relevant for us. That means after �ानं, कमर is not possible
because all the accessories of कमर are �मथ्य. Even if you do कम,र that कमर also
will be �मथ्य. TF, �ानी doesn’t have कम.र Either he is free from कमर or he is
associated with कमर्आभा:. No कमर or कमर्आभा:. TF,अ�खल कारका�दकं , all the
accessories of कमर and the कमर itself �नहिन्. This is the nature of �ानं.
What is the nature of कमर? Whatever we are negating through �ानं, कमर will only
nourish by giving it more and more reality. Unlike �ानं, कमर does the opposite. See
the third line. How? उदे�त. कमर comes into existence with अ�खल कारका�दभी:.
कारक - all the accessories like the number one which is, अहंकार, the karta, with
gotra, sutra etc, priest, oblations, होमकुण्, देवता: etc. We are only invoking more
duality and plurality. कमर nourishes duality and plurality. �वद्य falsifies duality
and plurality. How can they be friendly in nature? In fact, in कठोप�नषद, YDR
names कमर as अ�वद्य. What a powerful word? कठोप�नषद, Chapter One, Section
2, Mantra 3 or 4- मन्त दरू मेते �वपर�ते �वषच
ू ी अ�वद्य या �ाता | All the कमार्�
will come under अ�वद्य. �ानं comes under �वद्य. How can you combine? It
won’t work. कमर अ�खल कारा�द�भ: उदे�त.
Verse 16-
तस्मात्यजेत्कायर्म: सध
ु ी�वर्द्या�वरोधा समच
ु ्चय भवेत् |
आत्मानुसन्धानपराय: सदा �नव�
ृ सव�िन्द्रयवृ��ग: || १६||
Before SCS, कमर is required. After �ान �नष्ठ also any amount of कमर is ok
because कमर has ben भिजर् बीजवत्. �ानं has roasted कम.र TF, it will not produce
आगा�म पण्
ु पापं. पश्यन श ृण्वन स्पृशन िजघ्र नैव �किञ्चत करो�म. So, a गह
ृ स्
�ानी can do all वै�दक कमर्� also. LK said in BG, गत सङ्गस मक
ु ्तस
ज्नाविस् चेतसा य�ाया आचारत: कम:र समग् प्र�वल�य, very important shloka

describing a गह
ृ स् �ानी. This shows that सन्न्य is an option for a गह
ृ स् �ानी
who will continue to do PMY with an inner state of गत सङ्गस मक
ु ्तस
ज्नाविस् चेतसा.सा�ी is dominant in his mind य�ाया आचारत: कम:र . Even when
he performs PMY as a गह
ृ स् �ानी: itwill not produce either पण्
ु or if there is a
mistake it will not produce पापं. TF, after �ानं ok, before �च� शद
ु ्� ok. But during
that long or short intermediary duration between �च� शद
ु ्� and �ानं, may you
reduce the कमर and give more time for श्र मनन �न�दध्यासन. This is like some
people taking sabbatical to study.Similarly, वेदान् says, may you take a sabbatical
and pursue वेदान् until �ानं. There after, anything you do it will not bind at all.

Class 08 Verse 16 to 20
Page35 verse 16-
ु ी�वर्द्या�वरोधा समच
तस्मात्यजेत्कायर्म: सध ु ्चय भवेत् |
आत्मानुसन्धानपराय: सदा �नव�
ृ सव�िन्द्रयवृ��ग: || १६||
In verses 11 to 23, राम is dealing with कमर्�ान समच

ु ्च:. While we also accept the
need for both कमर and �ानं, we say, कमर has to be practiced initially for the
preparation of the mind. Once the mind is prepared, then कमर is not relevant and
even becomes an obstacle.A medicine is relevantonly until the disease is cured.
After the disease is cured, we should not be over grateful to the medicine. Not only
is the medicine non-relevant, it becomes an obstacle or damage to health.
Similarly, कमर is non-relevant after साधन चतषु ्ट संप��. After a person develops
intense desire for �ान योग, it is the indication that कमर has done its job. �व�व�दषा
उत्प�: once this desire arises, then it is time for कमर योग in the form of श्र,
मनन and �न�दध्यासन.
वै�दक कमर can be renounced in three ways-

1. �व�व�दषा सन्न्य: Renunciation of कम,र taking to सन्न्य आश्, going to
a गुरुकुल and there consistent and systematic श्रव and मननं. Renunciation
for श्र मननं is called �व�व�दषा सन्न्य. Here, renunciation or the
renouncer doesn’t have �ानं. He is renouncing not with �ानं, but for �ान.ं
This is the traditional option.
2. �वद्वत्सन्न: A person doesn’t renounce गह ृ स्ताश but does श्रव and
मननंand reducing or keeping कमर to the bare minimum . Or, to use my
language, by PORT reduction he does श्रव मननं, remaining in गह
ृ स्ताश.
श्रव and मननं will give �ानं because he is a qualified person. After gaining
�ानं, it has to be assimilated until the अहंकार I is diluted sufficiently.
Dilution of अहंकार or अहंकार वासना takes longer time and so �न�दध्यासन is

required. When a गह
ृ स् �ानी renounces for �न�दध्यासन, this a renunciation
is not for �ानं but renunciation with �ानं. We saw मैत्रे ब्राह�हाम example.
Even though या�वल्क was already a �ानी capable of teaching मैत्रे, he
said, ‘I wanted to take सन्न्य not for knowledge but for �न�दध्यासन.
3. आन्त सन्न्य: Remaining in गह
ृ स्ताश create a सन्न्य life
infrastructure with PORT reduction and handling दषु ् चतुष्टय म. अहंकार
ममकार राग and द्वे. As I reduce them, I am a सन्न्या even as I remainin
गह
ृ स्ताश.
All three possibilities are there. The first two are external सन्न्य- �व�व�दषा
सन्न्य and �वद्वत्सन्न but the third one is internal सन्न्य where one
remains in गह
ृ स्ताश while detaching internally.
Of these three types, here, in the 16th verse, he is talking about �व�व�दषा सन्न्य,
and in the 17th verse he talks about �वद्वत्सन्न. तस्मात - since �ानं and कमर are
opposed to each other. They are opposed because कमर nourishes अहंकार and
suppresses आत्म. In �ानं, आत्म is nourished and अहंकार is suppressed. अहंकार
domination in कमर, आत्म domination in �ानं. अहंकार is BMSC with �चदाभास,
with borrowed consciousness. RM+RC = अहंकार. आत्म is neither RM nor RC.
आत्म is OC. TF, �वद्य �वरोधात् समच
ु ्च न भवेत्- one cannot seriously combine
them. Then what he should do? Go back to the first line. काय� त्यजेत. काय�-
वै�दककमार्� त्यजेत. After renouncing वै�दककम,र how to spend time? Watch more
serials? No. आत्म अनस
ु ंधान परायणा: पम
ु ान ्. अनस
ु न्धान- श्र मननं. आत्म
ु ंधानम ् means आत्म श्रव and आत्म मननं with the help of a गर
अनस ु . Consistent
and systematic study of वेदािन्तक scriptures. परायण: - with commitment, full
participation. श्रव is not a passive process but a fully active process. Even though
the गुर seems to play the primary role because he alone is continuously talking, the
�शष् has to actively participate in the श्रव. That is called अनस
ु न्धान. परायणं:

with commitment. Every class must be listened to keeping in mind all the
previous classes. It is like number locks where you have to remember all the
numbers to open. The गुर gives one number per class and you have to combine all
ु ंधान परायण: सदा - all
the numbers and then अह �ह्मािस will be opened. TF, अनस
the time. �नव�ृ सव�िन्द व�ृ � गोचर: - even if we turn our mind away from the
world of activities, the mind will take some time to withdraw from the world. Like
every transaction we do remains in the mind and the hangover, even though wrong
word, is there for every transaction. The वासना of the world, व्यवहारवासन, will
not leave that easily and so turn the mind inwards.परािञ्जका� व्यत् स्वयंभ:
तस्मात्पर पश्य� नान्तरात् किश्चत धीर पत्यगात्मानमै� अव�
ृ च�ु: - the mind
must be turned away. �नव�
ृ सवर इिन्द व�ृ � गोचर: - external world, बाह् प्रप:,
that which is the object of sensory perception. इिन्द- sensory, व�ृ �: - perception,
गोचर:- object. Object of sensory perception means the external world. सवर-the
whole thing.One has to die to the external world. With that condition if you do the
श्रव it will be very powerful. It is not a preoccupied mind or a shallow mind. A
shallow mind will have to listen 100 times to get the message. Where as a free,
clear and deep mind will grasp even with limited listening. सव�िन्द व�ृ � गोचर: is
option one. The second one is in the next shloka.
Verse 17,page 38-
यावच्छर�रा�दष माययात्मधीस्तावद्�वध �व�धवादकमर्णा|

नेती�त वाक्यैर�खल �न�षध् तज्�ात्वापरात्मा त्यजेित्क: || १७||
As long as a person has got a strong अहंकार caused by शर�रा�दषु अत्मध:. अत्मध:
is a strong I notion called अहंकार in the body, mind and sense organs. This
combination is called कतार and भोक्त अहंकार and this अहंकार has individuality
with वणर गोत आश् identities. The moment I claim my identity as �हामणा ��त्
ब्रह्मच गहृ स्त etc. then the वे�दक् injunctions will become operational. Just as the
moment I become a citizen of a country, the constitutional condition of that
country will become operational. If I drop the citizenship of this country and

become an American citizen, then, at once, American constitutional rules will be
applicable. Similarly, the moment I claim I am वै�दक:, I am a Hindu, I have the
identity of �हामणा, ��त्, then the वे�दक् constitution becomes relevant. वेद
prescribes duties for �हामणा ��त् वैश् शद
ू ब्रह्मच गह
ृ स्त everyone based on
वणर आश् identity. वेद along with injunctions gives warning also. If you violate a
law claiming ignorance of the law, you will have to learn the law in jail. TF, यावत्
as long as, शर�रा�दषु अत्मध: -वणर आश् identification,c aused by मायया. माया -
अ�वद्य ignorance, मल
ू ा अ�वद्य. तावत्, so long, �वधेय: - you fall within the rules,
वे�दक् instructions. �वधेय: - �व�ध गोचर: becomes applicable to you. After every
budget we have to see which laws are applicable to us and which are not. That is
why people listen to budget better than आत्म श्रव because we have to know the
laws and pay 5% more, 10% less, capital gains tax. We have to know it or
surrender to the auditor गुर:. तद्�व�ानाथ स गुरुमे अ�भ गच्छेत स�मत्पा� or
whatever पा�ण. If you are भव�त �भ�ांदे�ह, budget is absolutely non-relevant.
तावित्वधे: - you are within the periphery of these rules. �व�ध वाद कमर्णा. कम-र
कमार्� of वे�दक् injunctions you are the target audience.
Whereas ने�त इ�त वाक्य: अ�खलं �न�षध्. If a गह

ृ स्त, without taking �व�व�दषा
सन्न्य, does श्रव and मननं and gains the knowledge of ने�त ने�त.
ु ्ध्यहम्क �च�ा�न नाऽहं न च श्र िजह्व न च घ्र नेत: न च व्यो भ�ू म नतेजो
मनोबद
न वाय:ु �चदानन् रू: �शवोऽहं �शवोऽहं. न वणार न वणर्स्�माच धमार - no वणर, आश्
etc. They all belong to अहंकार. I am not अहंकार but I am the आत्म. If through
श्र मननं this गह
ृ स्त has assimilated and become a �ानी, वाक्य: अ�खलं
�न�षध्यतत �ात्व. अहं ब्रह्मा इ�त �ान अनन्तर. What else does he require
hereafter? �ानं is not required because he has already gained. That �ानं should
become �नष्ठ, natural to me. �नष्ठ is possible only through �न�दध्यासन. So, for
the sake of �न�दध्यासन a गह
ृ स्त may choose to take सन्न्य. Not compulsory.
That सन्न्य is called �वद्वत्सन्न. �वद्वत्सन्न् need not go to गुरुकुल

becausehe doesn’t have to do श्र मननं. TF, �वद्वत्सन्न् is a परमहं स
प�रव्रा: he freely moves about and his only job is �न�दध्यासन. Whenever
ं े�ह. This is the second सन्न्य
hungry, go to some house and ask भव�त �भ�ाद
mentioned here.
�ात्व- after knowing. What? परात्मान. परात्म - the higher आत्म, the सा�ी
चैतन्य. The lower आत्म is अहंकार, called जीवात्म. अथ- there after,
�न�दध्यासनाथ- for practicing �न�दध्यासन, �क्र: त्यजेत;- one can renounce वै�दक
कमार्�. Whether one renounces कमर or not श्रव, मननं and �न�दध्यासन are
important. सन्न्य is only the name of a conducive infrastructure. A student can
study in the study room or anywhere else also. His parents have provided the
infrastructure of a beautiful study table, coffee in flask, books, computer,
calculator and nice chair in the study room but he can study anywhere. Only, he
should not be distracted and have concentration. Similarly, सन्न्य आश् is the
study room but even if we do not take to it, we have to make our situation
conducive and give enough quality time for श्र मनन �न�दध्यास. Then one can
become a �ानी even as a गह
ृ स्त. If you have any doubts, read अष्टाव गीता where
जनक criticizes सन्न्य and says, ‘You are all मन् अ�धकार�. We are �ा�नन: as
गह
ृ स्त. Who is superior?’ taunting a सन्न्या. That is the conviction. TF, आश् is
optional. श्र मनन �न�दध्यास is compulsory. Continuing,
यदा परात्मात्म�वभेदभेद �वकमर्मात्मन्यवभ भास्वर |

तदैव माया प्र�वल�यतेऽञ् सकारका कारणमात्मात्मस ंसृ: || १८||
What happens when �ानम ् rises is said here. �व�ानं आत्म� भास्वर अवभा�त-
whether one is गह
ृ स्त, �व�व�दषा सन्न्या or �वद्वत्सन्न्, who ever has gone
through श्र मनन �न�दध्यासन properly and effectively, �ानम ् rises for that
person. भास्वर �व�ानं. भास्वर- bright knowledge, clear knowledge, rises आत्म�-
in the अन्:करणं, in the mind. अवभा�त- it appears, rises. What type of �व�ान?ं
परात् आत् �वभेदभेदकं - the knowledge that removes the difference between

जीवात्म and परमात्म. According to शास्,त difference between जीवात्म and
परमात्म is caused purely by ignorance only. TF, दासोऽहं भावना is अ�ान जन्य.
When clear �ानम ् comes, दासोऽहं भावना is replaced by सोऽहं भावना. परात्म–
परमात्म, आत्- जीवात्म, �वभेद- difference भेदकं - remover. That which removes
the difference between जीवात्म and परमात्म which means, this person knows अहं
ब्रह्मा इ�त ऐक् �ानं उदे�त. So, तदा एव, the moment that �ानम ् comes ब्र
सत्य जगिन्मथ् जीवो ब्रह् ना पर:, जीव ब्र ऐक्य is recognised. What happens
to the अनात्म? The entire अनात्म is discovered as a lower order of reality like the
screen and the movie. Both of them are co-existing but only one is a higher order
of reality. Only the screen is the higher order. Heroine, villain, the fight, all of
them are of a lower order. I experience both alright but I know one is higher and
the other is lower. TF one cannot contaminate or affect the other one. In the
Mahabharata movie the wax house burns down. What happens to the screen? Did
the screen get burnt? No, the screen is not affected by the fire in the movie. This
difference we understand. TF, तदा एव- at the time of the very �ानम्माय
प्र�वल�य. माया or मल ू ा�वद्य is dissolved. Dissolved means, it doesn’t go away
from experience. Knowledge will not remove the experience. Knowledge only
educates me that the movie is of a lower order. TF, माया is falsified. How long
later? अञ्जस– instantaneously. I know the movie cannot touch the screen.
Thereafter, you need not switch off the movie. Let the movie continue. We can
enjoy the movie. In fact, we now know the movie is fictitious. With knowledge
when I experience, it becomes an entertainment.When I don’t know, it becomes
deep disturbance. Whatever troubles and problems are there, we say he acted very
well, he cried beautifully. All becomes entertainment. अञ्जस माया प्र�वल�य.
When अ�वद्य resolves, all the products of अ�वद्य also resolve. Entire द्वै प्रपञ
सकारक. कारका means products of अ�वद्य including all accessories of कम,र अथर,
कमर, करणं संप्रदान अपादानं अ�धकरणम ्, all accessories of कमर also प्र�वल�य-
resolve.What are they? आत् संस ृते: कारणं for which द्वैत alone was responsible,
or सस
ं ार. आत् संस ृते: कारणं, माया स कारका प्र�वलेय. Thereafter, since all the
accessories are falsified even if a �ानी uses accessories and performs some कम,र

that कमर will not benefit him because he already knows I am पण
ू � ब्र. That कमर
will not be कमर in his vision but कमर आभास. कमर आभास: is like when a hero does a
पापकमर in a movie he need not do प्रायिश् for that because the movie कमर is कमर
आभास. That is movie enmity also. Hero and villain fight. In the green room they
drink coffee together. Similarly, all the कमार्� become कमर आभास. No more
relevant for him. TF �ान कमर समच
ु ्च is not there at all. Continuing,
श्रु�तप्रमाणा�भ�वना च सा कथं भ�वष्यत्य कायर्का�रण|

�वकमर्मात्रादमलाद्�वतीयतस्तस्मा न पन
ु भर्�वष्य || १९||
Once ignorance is gone and द्वैत is understood as �मथ्य, the �ानी doesn’t have
संसार. He may do कमर, if he is a गह
ृ स्त but the कमर will come under कमार्भा and
he doesn’t expect any result also. If at all he does the कम,र it is meant for लोक संग्
मेवाऽपी संपश्य कतुर्महर्. Not for his benefit. A doubt arises here. Will अ�वद्य
relapse because this person did not follow the rules just as a disease relapses when
the patient does not follow the rules prescribed by the doctor. Here he says,
अ�वद्य once gone, is gone for good and cannot be reborn at all. He says, श्रु
प्रम अ�भ�वना�शतासामाया or अ�वद्य. That अ�वद्याअ�भ�वना�शत- has been
totally destroyed by �ानं. How is the �ानं born? श्रु प्रम जन्- born out of
वेदप्रम. श्रु प्रम means श्रु प्रम जन् �ानेन अ�भ�वना�शता साअ�वद्य. कथं
कायर का�रणी भ�वष्य�? How can it again create संसार because it is not there to
create संसार? That non-existent अ�वद्य cannot cause संसार.
In the 3rd and 4th line he says that अ�वद्य cannot be born again also. Why not?
Entire duality is born out of अ�वद्य and creates this द्वै प्रप. When I wake up
from the dream, the entire dream world projected during sleep is eliminated.
Similarly, अ�वद्य �नद् created this द्वै प्रप. Once I wake up from अ�वद्य
�नद् the द्वै प्रप is falsified. Doesn’t disappear, but is falsified. What remains
is only ब्रह्.

Now here the author or Rama asks, if अ�वद्य is to be born again, it should be born
out of ब्रह् because what is left is ब्रह्. He says from ब्रह् nothing can be
born because ब्रह् is not a कारणं of anything. TF, तस्मात- from that remaining
ब्रह्, �व�ान मात्र ा- which is pure consciousness, अमल अद्�वतीय -which is
non-dual and pure. So, from that pure non-dual consciousness ब्रह् अ�वद्य पन
ु :
न भ�वष्य�- ignorance or माया cannot rise again. TF, the question of relapse, is not
there. Continuing,
य�द स् नष्ट न पन
ु : प्रसूय कतार्हमस्ये म�त: कथं भवेत् |
तस्मात्स्वत न �कमप्यपे�त �वद्य �वमो�ाय �वभा�त के वला || २०||
If अ�वद्य doesn’t relapse, then अहं कतार doer-ship also will not come againfor a
�ानी because doer-ship is born out of self-ignorance. अ�वद्य is कारणं, doer-ship is
कायर् म. कारण नाशे कायर नाश:. TF, �ानी will never develop, I am कतार इ�त भावना
after �ान.ं Even if he is involved in लोक संग् कमर or as a गह
ृ स्त he is involved in
PMY, �ानी only continues the action outside. Inside, what is the thought pattern of
a �ानी? BG 5th chapter
In my presence, मया अध्य�े प्रकृ: सयते

ू सचराचरं. In my presence the BMSC
operates. According to प्रार कमर and प्रार वासना the अहंकार is acting but I, नव
द्वार परु े दे�ह नव
ै कुवर्न न कारयन ्. �ानीसख
ु ं आस्त. Since he doesn’t have अहं कतार
इ�त भावना, he cannot associate himself with any कमर because कमर can be
connected only to a कतार. TF, य�द नष्ट पन
ु : न प्रसूय. प्रसूय -न जायते. अ�वद्य
doesn’t come back again. If अ�वद्य doesn’t come back, अहंकतार इ�त म�त: कथं
भवेत्? How can such a �ानी entertain the idea that I am the doer? Even if he wants
to entertain, the knowledge will ask, are you sure you are the कता?र Then he will
remember the whole teaching स्थू स�
ू म कारण शर�रात्व्य�त�र:. How can I
claim I am कतार? It is a sacrilege to say I am कता.र TF, he doesn’t have even a wee

bit of कतृर्त भवन. कथं भवेत्? How can it happen? If कमर doesn’t exist for him,
how can you talk about �ान कमर समच
ु ्च? TF,तस्मात समच
ु ्च असंभवात्. Since
समच
ु ्च is not possible, स्वतन्-�ानं is all by itself and that �ानं is capable of
giving मो�ा without combination with any कम.र �ानं says, nobody need give you
मो�ा. �ानं says, I don’t have to get मो�ा because मो�ा happens to be my स्वरू.
Even भगवान ् need not give मो�ा. In fact, भगवान ् cannot give मो�ा. DS jocularly
says, ‘You can ask for various things you don’t have. You cannot ask, ‘O Lord,
please give me a head over my shoulder.’ Why not? The head is already there.
Then DS says, ‘You can ask for something inside the head because it is not there.’
TF, भगवान ् cannot give me मो�ा. भगवान ् need not give me मो�ा. भगवान ् has
helped me and I am grateful that भगवान ् has helped me gain the knowledge by
which I understand. TF, तस्मात्स्वत.�ानं by itself, न �कम�प अपे�ते- doesn’t
require any assistance to give मो�ा. Then what gives मो�ा? के वला �वद्य- pure
knowledge or understanding is bright enough for giving us मो�ा. TF, do कमर up to
a level. Then, reduce कमर, gain knowledge and be free. �ान कमर समच
ु ्च is not
required.

Page 43, verse 20-
य�द स् नष्ट न पन
ु : प्रसूय कतार्हमस्ये म�त: कथं भवेत् |
तस्मात्स्वत न �कमप्यपे�त �वद्य �वमो�ाय �वभा�त के वला || २०||
The आचायर in the form of LR himself, is negating the misconception that �ानं and
कमर should be combined for liberation. LR says, �ानं and कमर can never be
combined because the moment a person attains �ानं, the first thing that happens is
the notion that I am a कतार drops off. The first effect of �ानं is removal of
ignorance and removal of the misconception that I am a कता.र Even if the body of
the �ानी is engaged in action, that action is not named कमर but कमर आभास. It is
like a cheque for 10 lakhs, or 10 crores which has everything filled out except the
signature. For every कमर to be a कमर a signature is required which comes from the
कतार and कतार alone. This कतार, the signing authority, has been negated by �ान.ं TF
all the �ानी’s कमार्� are cheques without signatures. TF, those कमsर will neither
have दृष फलं nor अदृष पण्य
ु or अदृष पापं. �ानी’s कमर आभास, like the roasted
seed, cannot germinate into पण्
ु पाप फलं. TF, where is the question of �ान कमर
समच
ु ्च? कमर समच
ु ्च doesn’t take place. Whether the कमर remains in the form of
कमर आभास or not is the �ानी’s choice. A �ानी गह
ृ स्त has two options. He can
continue कमर आभास with पश्यन श ृण्वन स्पृशन अहं नैव �किञ्चत करो�म. The second
option is to give up गह
ृ स्ताआश and take to सन्न्य आश् when all the
कमर्�व�s will become non-relevant to him. TF, he has the option to give up the
कमर आभास also. For him neither कमर nor कमर आभास. TF, the conclusion is
तस्मात- verse 20, 3rd line, कमर doesn’t survive for a �ानी no matter what आश् he
is in. He attains मो� in स्वतन्त्. It is the knowledge that gives him मो� because
अ�ानं is gone, कतृर्त् is gone and कमर is gone.कमर alone is the cause of संसार. कमर
अभावे सस
ं ार अभाव:. स्वतन् �वद्य. स्वतन् in the third line and �वद्य in the

fourth line. स्वतन्- without requiring the support of वै�दककम.र �वमो�या�वभा�त-
it is able to give मो� single handedly justas a lamp doesn’t require any additional
help to remove the darkness. No doubt there is oil, wick and the oil holder but none
of these have light to remove darkness. Oil etc. were useful for the arrival of the
light but none of them is useful in the negation of darkness. Darkness is single
handedly removed by the flame. So,के वल �वद्य �वमो�या �वभा�त is able to give
मो�. Then go back to third line �कं अ�प न अपे�ते- doesn’t require anything else.
Continuing.
Verse 21-
सा तै�तर�यश्रु�तर सादरं न्यास प्रशस्ता�खलकमर स्पुट म|

एताव�दत्या च वािजनां श्रु�त�ार्नं�वमो न कमर साधनं || २१||
Here, गह
ृ स्ताश and performing वे�दक् rituals along with �ानं to attain मो�ा is the
subject matter. LR points out that not only logically is �ान कमर समच
ु ्च untenable
but from शास् प्रमा stand point also it is unnecessary. कमर meansवै�दक कमर like
अिग्नहोत etc. which compulsorily require गह
ृ स्ताश. If वे�दक् rituals are
ृ स्ताश also becomes compulsory lifel ong.
compulsory for getting मो�ा, गह
According to समच
ु ्चयवाद one has to continue �ानं and कमर life long. If �ान कमर
ु ्च is true, one should be a गह
समच ृ स्त life long and so सन्न्य आश् is out of
question. According to पव
ू र्प�, सन्न्य आश्, doesn’t exist.
Now LR says, if सन्न्य आश् didn’t exist शास्त would not have talked about
सन्न्य आश्. If you study the उप�नषद, सन्न्य आश् is talked about in so
many places and also glorified as the most superior साधना. सन्न्य आश्
prescription means वै�दक कमर becomes casualty. सन्न्य means absence of वै�दक
कमर. TF, a few quotations are given to show सन्न्य is accepted by वेद प्रमा.
What is the most well-known वाक्य, which is often quoted? Whenever a सन्न्या
is welcomed he is honored with पणर
ू ्कुम by the गह
ृ स्त who knows this मन्त- न

कमर्ण न प्रजयाधन त्याग नैके अम ृतत् मानश:ु - कै वल् उप�नषद. त्या means
सन्न्य. In मण्ड
ु उप�नषद- वेदान् �व�ान स�ु निश्चताथार संन्यासयोगाद्यत
शद
ु ् स�वाः. How do we account for these सन्न्य statements of the वेद if �ान
कमर समच
ु ्च is required for मो�ा?
Here, राम is quoting two other statements which we are not very familiar with. One
is from महानारायण उप�नषद and the other is from बृहदारण्य उप�नषद. सा तै�तरेय
श्रु - here तै�तर�य doesn’t refer to the तै�तर�य that we have seen. We only saw
three chapters in तै�तर�य. There is a 4th chapter in तै�तर�य but Shankaracharya
has not written a commentary on it and so we don’t generally study it but others
have written commentary on that well-known chapter called नारायणवल्ल or
महानारायण उप�नषद. What are the other three वल्ल्? �श�ा वल्ल, �ह् वल्ल and
भृगुवल्ल. Thank God, you remember. In नारायण वल्ल this मन्त comes towards
the end. It is a huge stanza and should be continuously chanted. There so many
मन्त: mentioned starting from सत्य धम शम दानं etc. At the end of all the
साधना�न, महानारायण उप�नषद says न्यास इ�त ब्र �ह्मा� परापरो�ह �ह्मातानै
एतान्यवारा� परां�स न्यास इत्ये अरे शयत्. So, सन्न्य is the greatest साधना. All
other साधना�न are inferior साधना�न. सन्न्य- न्यास एव अत्यारेशयत.
अत्यारेशयत- surpassed all the other साधना�न.
TF, here राम says न्यास. It does not mean अङ्गन्य करन्न्य, न्या means
सन्न्य:सन्न्या प्रश अ�खल कमर्णा. Among all the great साधना�न, सन्न्य
is said to be the final and the greatest साधना. सादरं - with respect and reverence the
वेद presents सन्न्य आश्. How dare you say कमर is compulsory! If कमर is
compulsory सन्न्य cannot exist. This is महानारायण quotation.
The next one is from बृहदारण्य उप�नषद 4-5, in मैत्रेयी�हाम which occurs twice.
मैत्रे appears two times and so does गाग�. So, they have a special status. The first
मैत्रे �हामणं occurs in 2-4 in बृहदारण्य उप�नषद and again in 4-5. Between the

two मैत्रे �हामणं there isn’t much difference. Almost the whole �हामणं is repeated
but 4-5 has a few additional sentences of which one is quoted here.
एतावत् is the beginning of the statement. The complete statement is एतावत्अरे कालु
अम ृतत्व. एतावत् –एव - this knowledge by itself is a means of immortality. Here the
word एव ् is to be emphasized. This much alone. What does it mean? You don’t
have to add even an iota of कमर for मो�ा. �ानं itself is enough. This also is
indication of कमर अभाव or सन्न्य:. सन्न्य is not directly mentioned but कमर
अभाव is mentioned. इ�त वािजनांश्रु: refers to बृहदारण्य उप�नषद as it is part of
ु ् यजुव�द which is called वाजी श्रु:. वाजसनेयी सं�हता, वािजश्रु etc. are
शक
ु ् यजुव�द and बृहदारण्य उप�नषद. The conclusion is given
different names of शक
in the 4th line �ानं �वमो�या भव�त. Mere knowledge is enough for मो�ा. Just as for
getting out of dream संसार can be removed by a small process, in one stroke of
उ��ष्ठ जाग्. Wake up. What happens to all the dreams, dream problems and
dream loans? You have paid 17 installments and another 32 are there in the dream.
When you wake up what happens to the rest of the installments? You need not pay
anything. Just as a simple waking can do this unbelievable job, similarly,वेदान्त
says, �ानं is waking up to another different plane. If the first waking is from
प्रा�तभा�स to व्यावहा�रक , second waking is from व्यावहा�रक to पारमा�थर्क. That is
the second awakening य: सा�ात्कुरु प्रब समये. प्रब means waking up,
स्वात्म एव अद्वय. द��नम�ु तर स्तोत्. TF, knowledge here means awakening
from one plane of reality to another plane. The only difference between these two
awakenings is when you awaken from प्रा�तभा� to व्यावहा�र, प्रा�तभा�
disappears. When you awaken from व्यावहा�र to पारमा�थर्, व्यावहा�र
continues. It doesn’t disappear but the �ानी understands व्यावहा�र as व्यावहा�र
and not पारमा�थर्. TF, knowledge is more than enough. Continuing,
�वद्यासमत्व तु द�शर्तस्त् क्रतु दृष्टा उदाहृ: सम: |
फलै: पृथक्त्वाद्बहुका : क्र: संसाध्यत �ानमतो �वपयर्य || २२||

Here, राम is refuting one of the arguments given by the समच
ु ्छ वा�द in verse13
where he said, any वै�दक कमर will produce its result only when joined with other
supportive कमार्�, accessory rituals which are part of the main rituals like
प्रयाजा अङ् कमार्�. They call it अङ् कम.र For example, although the wedding
is the main ritual, there are various other rituals before and after. Just as वै�दक
कमर requires अङ् कमार्�, �ानं also requires some supportive कमर says the
समच ु ्छ वा�द in the13 श्लोक. Now, राम says, never compare �ानं and कमर
th
because they are of totally different natures and so the results, they produce are
also different. कमर produces 4-fold result of आिप्: उत्प�: संस्का �वकार. �ानं
doesn’t produce any one of these. �ानं does only one job. It removes the ignorance
regarding the object. �ान स्वरू is different, कमर स्वरू is different. �ान फलं is
different, कमर फलं is different. Never compare one with the other.
TF he says, �वद्य समत्वे- as equal to vidya or as an example for �वद्याक्: तु
द�शर्: - you gave a याग, वे�दक् rituals as an example for वे�दक् knowledge. Both
rituals and knowledge are वे�दक् alright but �ानं is different from कम.र उदाहृ
दृष्टा: the example quoted by you, न सम: is not, the same
becauseफलै:पर ् ुथक्त्- the results are different and बहुकारकै :. कमर requires so
many accessories. Even to write notes you require so many accessories like book,
pen etc. For listening and understanding what do you require? You just don’t do
anything. Only pay attention and knowledge keeps on taking place and wears away
ignorance gradually. You don’t require any other instruments for knowledge other
than the प्रमा. बहु कारकै : - in the olden days, they could have a गुरुकुल just under a
tree because the गुर also knew the text by heart and so did the �शष्. They don’t
even require light. Even in darkness, गुर and �शष् can just exchange words and
the teaching can continue. Now because we are writing notes, you require so many
things. First light is required, then book, pen, CD if you are recording. So many
conditions. If it is mere श्रव, you don’t require anything at all. गुर was also
संन्यास with no possessions, no money and so also the �शष्. They just had a
dialogue, gained knowledge and said bye-bye. Both were free.TF, कमर requires

PORT, whereas �ानं doesn’t. So फलैपर ् ुथक्त्. बहु कारकै :क्र:. That is why
गह
ृ स्तs were called श्रीमा and श्रीम:. श्रीमा- श्: means wealth. गह ृ स्ता�
requires wealth because कमर्प्र. यत यत कमर तत तत धन.ं यत यत �ान तत तत
सन्न्य: no wealth is required. न कमर्ण न प्रज धनन
े त्याग नैके अम ृतत् मानश:ु .
अथ:�ानं सस
ं ाध्यत. �ानं is accomplished in a totally different manner unlike कम.र
TF, �ानं is the opposite of कमर. It is never similar to कम.र That is why in कठोप�नष
द्कम was named अ�वद्य to indicate how they are diagonally opposite. Do you
remember the मन्त?
दरू मेते �वपर�ते �वषच
ू ी अ�वद्य या च �वद्ये� �ाता ।
�वद्याभीिप्स न�चकेतसं मन्य न त्व कामा बहवोऽलोलपन्
ु ॥४॥
To show �ानं and कमर are diagonally opposite कमर was named अ�वद्य by YDR.
�वपयर्य means opposite of �ानं. Continuing,
Verse 23-
संप्रत्यव ह्यह�मत्यनात्मधीर�प्र न तु त�वद�शर्:|

तस्मा बध
ु स
ै ्त्याज्यम�व�क्रयात्म�भ�: कमर �व�धप्रका�श|| २३||
राम concludes �ान कमर समच

ु ्च खण्डन with this verse. Here also he repels the
argument that कमर is relevant as long as अहं कतार इ�त ‘doer-ship’ is dominant. यत
यत कतृर्त् तत तत कमर. Every अ�ानी is associated with कम.र When a person doesn’t
belong to वै�दक सप ं ्रद, he will have worldly, लौ�कक duties. Every अ�ानी who
has doer-ship will have worldly duties, responsibilities. I have to work. I have to
earn. I have to sustain certain things. When an अ�ानी comes to वे�दक् fold, not
only will he have worldly duties, वे�दक् duties also will catch him. लौ�कक कतार has
लौ�कक duties, वै�दक कतार has वै�दक duties. I gave you the example of becoming
the citizen of a country and immediately becoming bound by the laws of their
constitution. When I am a वै�दक, वे�दिक्वध and �नषेद are there. A person is bound

by the �व�ध and �नषद
े . The कमार्� I am bound by will be determined by my वणर
and आश्. That is why वे�दक् society is called वणर आश् धमर society. My वणर and
आश् designation will retain my duties. When I join a company, my duties will
depend upon my designation. This is stated in the appointment letter and thereafter
you have to follow this contract. Similarly, the वै�दक will have these duties as long
as कतृर्त् is there. For shirking duties, punishment also will come. As a part of the
company, when I violate the rules, the company will take me to task. Once I resign,
then the rule will not be applicable. As long as I hold on to it, will be applicable.
Similarly, as long as I am कतार �हामणा, ��त्,गह ृ स्त but don’t follow there will be
punishment called प्रत्य पापं. TF, every वै�दक was always afraid. ‘What will
happen to me and my family if I shirk my religious duties?’ That पाप भयं was there
for every वै�दक. राम declares this is there as long as कतृर्त् is there. The moment
कतृर्त् is gone, then there is no कम,र so no कमर अभाव. Then, where is the question
of प्रत्य पापं for a �ानी? He says, अहं संप्रत्य: -I have got प्रत्य पापं. Look
at the second line, this notion is for अ�प्र�स, an अ�ानी with the notion of doer-
ship. That notion is called अनात्मध here. अनात्मध: refers to अहंकारधी: अहंकार
आत्मध, the notion that I am the अहंकार. As long as this notion is there, प्रत्य
पापं also is there. What happens to a �ानी? अ�ानं and अहंकार are falsified. नतु
तत्वद�शर: Not for a wise person as said by LK in BG-
ु ्�धयर् न �लप्यत
यस् नाहंकृतो भावो बद
हत्वा� स इमांल्लोकान हिन् न �नबध्यत||18.17||
Whatever action a �ानी does it is not taken into account of a �ानी. That doesn’t
mean I become a �ानी to do all अकमार्�. It is to show that �ानी’s अहंकार is
falsified. So that is why, even in crime also, when they enquire, they enquire into
the mental state of the person and sometimes they find that the person has taken
some medicine or something. He is not fully in hissenses. Then they won’t give the
punishment because this person doesn’t have the deliberate will. He is acquitted
because mental state also is important in determining the type of कम.र It doesn’t

mean the �ानी is mentally deranged. It is an example. न तु तत्वद�शर: not for the
wise person.
तस्मात, TF, �ानी will not incur प्रत्य if he takes to सन्न्यासआand

renounces the कमर. तस्मात्बु: by all the गह
ृ स्ता�ानs, बध
ु -गह
ृ स्ता�ानs,
कम्र त्याज-कमार्� can be given up. He doesn’t say every गह
ृ स्त should become
सन्न्या but theyare qualified to become सन्न्याs. For what purpose? After
�ान,ं सन्न्य is only for one purpose. �न�दध्यासनाथ �वद्वत्सन्न is allowed for
a गह
ृ स्त �ानी. TF, त्याज् means can be given up. When a गह
ृ स्त changes from
गहृ स्ताश to सन्न्य आश्, it should be done in a formal manner. To join a
company, I must apply in a formal manner and get an appointment letter.
Similarly, I cannot decide to quit office on a whim one fine day. I have to quit the
company also in a formal manner by sending a resignation letter to the appropriate
authorities. Resignation letter should be accepted, work the notice period and only
then, it is formally done. Similarly, a person takes to वै�दक कमर in a formal manner
and can renounce वै�दक कमर only in a formal manner which is वैध् सन्न्य. वैध्
सन्न्य �व�धवत्सन्न्. शास् itself prescribes the rules of renunciation. A formal
ritual to renounce ritual. Two days he has to chant गायत् and keep awake
overnight because it is a awakening process. Thereafter, he has to do �वरजा होमं. In
that होम he prays, ‘O Lord, I should become a fit सन्न्या. I should not abuse my
सन्न्य आश्. I should not misuse or abuse my advantages. I should use it only
for श्र मनन �न�दध्यासन.’
TF, राम says, �वधानत:त्याज्. �वधानत: - ritually, formally, traditionally, one has
to take to सन्न्य, if he wants. Otherwise one can continue as a गह
ृ स्त. To
renounce लौ�कक कमर you need not do वे�दक् rituals. �वरजा होम and formal
सन्न्य is not required for giving up worldly activities. सन्न्य is also 2-fold.
वै�दक सन्न्य and लौ�कक सन्न्य. In लौ�कक सन्न्य one changes the clothes
and takes a mantra from the guru. No rituals are involved because he is not
renouncing वै�दक कमार्�. He is only renouncing लौ�कक कम.र TF सन्न्य is वै�दक

and लौ�कक depending on which कमर we are renouncing. Nowadays वै�दक सन्न्य
doesn’t have much relevance because nobody does वै�दककम.र Only if you perform
अिग् होत्, you have to renounce. As far as our present generation is concerned,
they are already वै�दक सन्न्याs.They don’t require that at all. Continuing,
श्रद्धािन्वतस्तत् वाक्यत गरु ो: प्रसादाद शद

ु ्धमान:|
�व�ाय चैकात्म्यमथात्मजी: सख
ु ी भवेन्मेरु�रवाप्र: || २४||
समच ु ्चयवादखण्ड, negation, which began in verse 11 concluded in the previous

verse, i.e. verse 23. What is our conclusion? Mere knowledge is enough for
liberation.Now we have to imagine a person who has gone through कमर्यो,
उपासनयोग, attained reasonable fitness or qualification and has become a सन्न्या
or he has reduced worldly activities. He is interested in �ानयोग and since he has
reduced his worldly activities, he has more time. The project work is given for
such a person. In one श्लोक, the entire project work is submitted like the Ph.D.
thesis where the synopsis is given. This person requires only �ानं for मो�ा because
mental preparation is over. That is our assumption. �ानं alone is enough and �ानं
comes.You cannot go to some mall and purchase 2 kg of �ानं. �ानं comes by
using the appropriate instrument of knowledge. �ानं doesn’t rise by itself. Any
�ानं including आत् �ानं. If you want to know when today’s �शवरा�त पज ू ा starts
you cannot sit in meditation, close your eyes and get the answer. You have to go
outside and read the notice board using your eyes as प्रमा. So, use the appropriate
instrument. Read for half asecond and you will know. If you do पज
ू ा जप तप and all
instead it will not work. �ानं requires प्रमा. The second condition is appropriate
प्रमा. Only प्रमा that discusses आत् स्वरू, the nature of myself. The only
प्रमा that discusses it is वेदअन्:. All the worldly sciences are प्रमा for worldly
knowledge. None of them talk about आत्. कम्
र काण talks about कम,र स्वग and
about �हामणा. Remember बृहदारण्य उप�नषद? It will give all kinds of details but
वेदान्त alone has a structured, systematic manner and has a teaching tradition

which guides a student gradually, step by step to show what I am not and what I
am. It is not a one-day affair. It has to be a process. We have to go through a
spiritual and educational programme which is called महावाक् �वचार:. Through
महावाक् �वचार, I will know the truth about myself, the truth of the world and the
truth of god also. Three words in one stone. I only gain one knowledge but that one
knowledge is about the truth of जीव जगत् and ईश्व, the अ�धष्ठान. I understand
which is the liberating wisdom. TF, may you enquire into the महावाक्य म with a
guidance of a competent आचायर says राम to ल�मण.

Page 50, Verse 24-
श्रद्धािन्वतस्तत् वाक्यत गुरो: प्रसादाद शद

ु ी भवेन्मेरु�रवाप्र: || २४||
�व�ाय चैकात्म्यमथात्मजी: सख
In the first 23 verses RG talks about all the preparatory disciplines in the form of
कमर्यो and उपासन योग. कमर योग contributes through �ववेक वैराग्य and मम ु त्व
ु � ु .
उपासन योग is extremely important for developing the third and the most important
qualification, शमा�द षट् संप��:. शम means thought discipline. All our worries
and fears are because of the lack of thought discipline alone. TF, शम is extremely
important,दम sensory control including वाक् तपस ् is also extremely important.
उपरम: enjoying a non-preoccupied mind always and especially during वेदान्
श्र. Thus, the entire 3rd qualification is mind and sensory discipline. If these two
are not there, listening will not take place properly. If there is no proper listening,
reception, retention and assimilation of knowledge will not take place. Deriving
mental benefits of knowledge also will not take place. उपासन योग which includes
अष्टाङ योग, is emphasized in the sastra. कम+
र उपासन= SCS.
Thereafter, RG emphasizes that once both कमर योग and उपासन योग have
contributed to the spiritual fitness of the mind they don’t have any role to play as
they cannot contribute w.r.t self-knowledge, �ानं and मो�. After attaining mental
fitness, one can reduce कमर योग and उपासन योग or totally renounce them by
taking to सन्न्य आश्. This will free up time and the mind to be dedicated to the
pursuit of final lap of the sadhana, �ानयोग with lengthy श्रव, longer मननं and
the longest �न�दध्यासन. All three require time and an un-preoccupied mind,
quality time. This �ान योग pursuit is condensed in a very beautiful manner in the
24th श्लोक.

Summary of �ान योग. What makes us a �ान योगी? श्लोक 24, second line- शद
ु ्
मानस:. Make sure that कमर योग and उपासन योग have been sufficiently practiced.
If one has entered through the back door, by passing कमर योग and उपासन योग then
the mind will resist �ान योग. In fact, the student will be the biggest पव
ू र्प� to the
teacher. If you feel these two योगs are insufficient, continue them. Give more time
for कमर and उपासन and less time to �ान योग. Spending more time on �ान योग
without a prepared mind is a waste of time. गुर will get the benefit of �न�दध्यासन
but �शष् won’t get much benefit. TF, pay attention to कमर उपासन योग. LK has
spoken about qualifications in three places in the BG. 13th chapter अमा�नत्वा� 20
virtues. 16th chapter अभयं etc. 26 virtues. Write them down.If required, stick on the
walls of the house and see whether my life is closer to the ones mentioned. I am
not saying totally, at least somewhat. Pay attention to अमा�नत्वा� अभयत्वा�
otherwise वेदान् may not give much benefit. TF, the author says शद
ु ् मानस:
making sure that those things are taken care of reasonably well.
The first step of �ा नयोग is श्रद्धदाि: तत्वंसी� वाक्क्य:- may you do the
श्रव of महावाक्य. महावाक्य represents the उप�नष द्वाक्या. उप�नषद is the
primary source of वेदान् �ानं. Even though the BG also talks about वेदान्, it कमर
and उपासन very elaborately and �ान योग is strewn all over and not concentrated
upon so much. Concentrated �ान योग is in the उप�नषद. TF, serious students
require उप�नष�दक् study. For those who want an idea about �ानयोग BG is enough
but for deep understanding of the teaching of �ान योग, उप�नषद is compulsory.
महावाक्य sample तद त्व अ�स is mentioned here which represents all the महावाक्य
in all the उप�नषद:. How should we study the उप�नषद? Never self-study. गरु ो:
प्रसादा- study must have the lubrication of गर
ु वाक्य. Then alone it will enter into
the head and श्र मनन happen smoothly. गुर वाक्क्य: वेदान् श्रव शास्त and
गुर उपदे शं should be complementary to each other. TF, वाक्य is mentioned in the

first line, गुरो: प्रसादा in the second line. In traditional वेदान्, गुर प्रस means
consistent teaching is the grace of the गुर alone.TF, गुरो: उपदेशात् तत्वम� इ�त
वाक्क्य.
श्रद्धदाि: is a very important qualification as वेदान् requires more श्रद than

वेद पव
ू र भाग.Why? Because वेद पव
ू र भाग doesn’t question our fundamental mistake
of जीव ईश्व भेद, TF or Triangular Format in my language, is the most natural
approach. I am जीव:, there is an ईश्व, there is a world which gives me problems
regularly and for solving those problems regularly I have to run to भगवान ्. So, जीव
जगत् ईश्व. The वेद पव र भा doesn’t challenge जीव जगत् ईश्व format but actually
ू ्
supports our conclusion. I am suffering. God is savior. World is cause of problem.
वेद पव
ू र says,‘Yes, you have a problem. You are कता,र you are भोक्त, you have
प्रार कमर which requires प्रायिश कम.र TF, do this, do that. वेद पव
ू र reinforces our
wrong conclusion but वेद पव
ू र has to do this because we are not yet ready for
receiving the message of वेदान्. Until we get SCS, वेद पव
ू र will allow us to
continue with the mistake. Once our mind is reasonably qualified वेद अन् comes
and challenges the fundamental notion that I am कता,र भोक्त, finite individual
which वेद पव
ू र endorsed. वेद अन् questions, ‘Do you think you are finite जीवात्म?
Do you think ईश्व and you are different?’ Our first response will be resistance.
That is why other interpretations of उप�नषद which retain Triangular Format(TF)
people will love. द्वै वेदान् supports TF because दासोऽहं is comfortable. Since we
are used to दासोऽहं everywhere we would like to continue in वेद अन् also and we
will approve of द्वै दशर्न. �व�शष्टाद्वै also we will happily swallow because that
also endorses TF. But अद्वैत promoted by Shankaracharya, we will have
tremendous resistance because he says दासोऽहं is a blunder. Hence to continue in
अद्वैत, to listen to अद्वैत teacher and also accept that दासोऽहं has to be replaced by
सोऽहं is not at all easy. मनषु ्याणा सहश्रे किश्चत यत�त �सद्धा यतताम�प �सद्धाना.
Even among many students only one student will boldly approve of the गुर. All

others will disapprove. 33% of people will say वेदान् is illogical. Another 33%
will say वेदान् is logical but not practical 66% gone. Another 33% will say it is
logical and practical but I am not ready. So, the गर
ु has to write off 99%. There
will be 1% who will say वेदान् is logical, practical and I am ready. Every अद्वै
गर
ु must be ready for this disappointment and prepare his mind.
Lot of श्रद is required, Rama says,श्रद्धदाि:. वेदान् will not bluff. वेदान् is
प्रमा. If वेदान् says तत् त्व अ�स it is the truth. Nothing but the whole truth. If this
श्रद is there and one goes through श्र मनन and �न�दध्यासन the student will be
convinced. That is how सदा�शव समारम्भा the परम्प has survived. It means the
teaching has worked for them by following this ऐकात्म्यं�व�, having received,
retained and assimilated the knowledge.
ऐकात्म् �व�ाय. ऐकात्म्- oneness. Oneness between आत् जीवयो:. आत्म-

परमात्म. जीव- जीवात्म. आत्माजीयो: -जीवात् परमात्मन. ऐकात्म् �व�ाय-has
attained �ान �नष्ठ. सख
ु ी भवेत्- may that student attain infinite आनन्द. How?
There is only one way of attaining आनन्द. That is by claiming that infinite
आनन्द is my स्वरू. My स्वर आनन्द alone is reflected now and then in the
mind अनात्म. Mind becomes happy sometimes though it remains unhappy most of
the times. The mind has fluctuating happiness because it is a reflecting medium. I
am neither the mind nor the reflected happiness which is subject to fluctuation but
I am the original happiness, which donates reflection to the mind now and then.
ु ी भवेत्. It means सख
This is called सख ु ं भवेत्. यो वै भम
ू तत सख
ु ं.
What type of आनन्द is it? मेर: इव अप्रकं: - this knowledge is unshakeable and
firm even when the mind becomes unhappy. I should not doubt the fact that I am
आनन्द even when the mind is unhappy. How should I look at the whole situation?
Mind is unhappy because it doesn’t have the reflection condition.Unhappiness of
the mind doesn’t mean my nature is unhappiness. In a convex or concave mirror if
the reflected face is distorted it doesn’t disturb me because the distortion is due to
the nature of the mirror. Similarly, the mind may require a lot of repair which is

doable. At no time should I have even an iota of suspicion regarding the fact that I
am आनन्द वेद अन् रू:. This knowledge must be मेर: इव अन् अप्रकं:.
अप्रकं: unshaken like मेर: इव-like the Himalayan mountain. गुरुणा� द:ु खेन न
�वचाल्यत. This �ान �नष्ठ आनन्द is the success of �ान योग. This is the summary
of �ान योग. Hereafter, we come to the mode of enquiry.
Verse 25-
आदौ पदाथार्वग�त�ह कारणं वाक्याथर्�व�ान�व �वधानत:|

त�वंपदाथ� प्रमात्मिजवकावस चैकात्म्यमथानयोभर्व || २५||
From the 24th verse to verse 51 the central teaching of RG which is �ान योग or
वेदान् �वचार is presented. All the previous and later verses are introduction and
conclusion. The महावाक्य तत्वम� is considered the central teaching. All the other
portions of वेदान् are only to help in understanding the महावाक्य. All other
statements, supportive arguments are called अवान्त वाक्या� पञ् कोष शर�र त्र
�श्रि पञ्चीकरण. अवान्त वाक् are preparations for महावाक्य. जीवात्म and
परमात्म have to tie the knot. All others are preparation and so called अवान्त
वाक्या�. Enquiry into अवान्त वाक्य म can be successful only when we reach the
goal of understanding महावाक्य. We can study all the उप�नषद: for 50 years but the
ultimate goal is to understand महावाक्य. Otherwise it is, शब् जालं माहारण्य �च�
भ्र कारणं.
आदौ- in the beginning of �ान योग, with the help of अवान्त वाक्या� studying all
the supportive statements like अन्नम कोश, पञ् कोष, शर�र त्र, आकाश: संभत
ू :
आकाशात् वाय:ु वायोरिग्:, we can independently know the meaning of त्व. Revise
the meaning of जीवात्म, परमात्म. Meaning, revision, program.
At the जीवात्म level, what is the meaning revision? I am the body. Blunder. I am
the mind. महा blunder. I am the intellect. Yet another blunder. Intellectual

blunder.Thus, we have to keep on revising the meaning of the word ‘I’. We must
also revise my understanding of ईश्व and progress three levels- एक रु ईश्व:
अनेक रू ईश्व: अरू ईश्व:. Initially, in कम्
र काण भगवान ् means Rama, Krishna,
Vishnu, Shiva, Kailasa,Vaikunta, आयारा,ं गयारा.ं God is a person according to all
the stories of भक्त: in परु ाणा�न. भगवान ् gave दशर्न to Meera, Prahlada, Dhruva.
All the stories confirm our idea that भगवान ् is somebody who comes, gives
दशर्ना�, preferably solves our problems and goes away. Then I write a ‘Thank
you’ note. Initially, it is a permissible compromise but परु ाणा�न expect us to revise.
Then the revised version of ईश्व must be भू पादौ यस् ना�ब�वर्य सरु �नल:.भगवान ्
need not come because भगवान ् is already here in the form of the universe. भगवान ्
cannot go because the universe will continue until प्रल. TF, I need not stand in
queue for भगवान्दशर्. Whatever I see is भगवान ्. Revision of ईश्व. Many people
are ready for this level. Then, the final level where we say that no doubt the whole
universe is भगवान ् but this universal भगवान ् has a changing part and a changeless
part.The changing part is माया which is not real भगवान ्. The changing part is
colorful and it is माया because it is changing. It cannot be the truth because what
changes falls within time and space. TF, there is a changeless component in this
world itself. वेदान् says start looking for the non-changing component. सत्य �ानं
अनन्त ब्र- the changeless सत् principle, changeless �चत् principl eis परा प्रकृ,
the real god. माया is a वेषं. This is the revision of त्व पदाथर from अनेक रू एक रू
अरू चैतन्य which is all-pervading.
Similarly, revision of जीव also. I am not �वश्. I am not तैजस प्र. I am not the
body-mind. I am the सा�ी चैतन्य. Arriving at सा�ी चैतन्य is preparation in bride’s
party. Arriving from अनेकरू to एकरु to अरू is preparation at groom’s party.
तद्पदाथ �नणर्: तंपदाथर �नणर्: will take a lot of time unless these two preparations
are made. महावाक् wedding won’t take place unless the meaning of ईश्व and जीव
is revised. Both should become नामरू र�हतं- exclude नाम and रू. This is the
preparation for a long journey. Who says? Rama says.

आदौपदाथर अवग�त: - the revised understanding of जीव and ईश्व. ईश्व is not a
person. Personal ईश्व is माया वेषं. LK himself declares that प्रकृ� स्वाम�धष्ठ
संभवा�म आत् मायया. It is मायामानष
ु वेषं subject to appearance on अष्टम, subject
to disappearance after यदवीय कलक:. How can that person be a real god? These
misconceptions should be transcended. Many people dislike वेदान् because they
are attached to a particular god with a particular form. All the time we have
worshipped this form for all our problems. We believe that that god has helped us,
at least partially. Being used to a particular god in a particular temple may be
Balaji, Palani Murugan, Guruvayurappan, Ayyapppan we are attached to that
form. We refuse to transcend. If the गुर says you have to renounce that particular
form, they will say,‘I will renounce वेदान् because I am comfortable.’ The गुर can
only say,‘continue.’ Nothing else can be done.
पदाथर अवग�त:, revised meaning of ईश्व and जीव is कारणं. कारणं- a pre requisite,
a compulsory condition for महावाक् to do its job. वाक्याथ �व�ान �वधौ for
महावाक् to do its job these two fold revisions are compulsory. �वधानत: - because
of the शास्त �वधानम ्, शािस्त् �व�ध. Only three words are involved in महावाक्य
but each word requires years of attention. Uttering महावाक्य takes half a minute,
writing it takes a minute but paying attention to the revised meaning of each word
requires years of attention. तद्पदाथ- the word तत् refers to ईश्व, the परमात्म,
who is understood or misunderstood as a personal god. त्वंजी is also understood
or misunderstood as a person with its own biography, जातकं . We think जीव is
endowed with a particular जातकं , a horoscope with DOB, growth, old age. परमाथर
िजवकौ refer to the revised meaning of परमात्म and जीवात्म. अ�सती. The word
अ�स talks about the oneness of the revised meaning, not the popularly construed
meaning. If you take that popular meaning जीवात्म and परमात्म will be
diagonally opposite. One will be omniscient, omnipotent, omnipresent. Another is
alpiscient, alpipotent , alpipresent. TF, revision is important. अथ: अनयो:. अथ-
after revision, अनयो: ऐक्य भवेत्. Continuing,

प्रतयकपरो�ा �वरोधमात्मनो�वर्ह सङ्गृह तयोिश्चदात्मत|
संशो�धतां ल�णया च ल��तां �ात्व स्वमात्मानमथाद् भवेत् || २६||
In the process of revision, the नामरू present in both of them must be peeled off. If
नामरू is not removed, there will be contradictions between जीवात्म and परमात्म.
Thereare many contradictions likeजीवात्म is available here and now. प्रत्.
प्रत् means as I-thought in the body, जीवात्म is ever available. What about
परमात्म.? The moment we say Godeverybody looks up because we are sure that
god is not anywhere around. God is called परो�. जीव is प्रत्. How can the
proximate जीव and remote परमात्म ever be equated at all?आ�दपदात्, so many
other contradictions. जीवात्म is created,परमात्म is creator. जीवात्म is the receiver
of कमर्फल म,परमात्म is the giver of कम्
र फल म. जीवात्म is the worshipper,परमात्म
is worshipped. You can fill up a 300-page notebook with the differences if you
take the conventional meaning of the unrevised two words. �वरोधात्मन: this
�वरोधात् cannot be avoided. This �वरोधात् is caused by नाम and रू. TF, shed the
नाम and रूby understanding both of them are माया. माया means appearance.
Appearance means not real,�मथ्य. You don’t question the appearance, question
the reality. We never question the appearance of blue sky but we are only
questioning the reality of the blue sky. नामरू is experientially available but it is
only a product of माया. The example you should remember is wave and ocean
ऐक्य.If you think of wave name and formand ocean name and form, then wave and
ocean are different. Wave नामरू makes the wave small, ocean नामरू makes
ocean big. Small and big cannot be equated. Now, look at the truth of the wave,
mentally peeling off the name and form. Wave is water and ocean also nothing but
water once rid of the नाम and रू. There is no wave other than water. There is no
ocean other than water. Both are water. In fact,you should not use the word
‘both’because they are the same. ऐक्य requires removing the नामरू. The same
principle will have to be applied here also. TF �वहाय-peeling, removing mentally,
in the first line �वरोधं- the contradiction by removing the नामरू. While removing

the नामरू you should not remove the water. Water should be retained. Similarly,
here also जीव minus जीवनामरू is चैतन्य. ईश्व minus ईश्वरनामर is चैतन्य. May
you see the essential चैतन्य. तयो:– जीवात्मपरमात्म, �चदात्मता-चैतन्यस्वर.
आत्म-स्वरू. संशो�धतां- arrived at after removing the नामरू. संशोधनं- the process
of cleansing. What is being cleansed? नामरू is considered an impurity because it
obstructs the ऐक्य. Removing the नामरू is called cleansing theजीव. How to purify
ईश्व? By setting aside the मायाwho is mischievous. Removing माया is purifying
ईश्व. संशो�धतां and ल�णयाच ल��तं. ल�णया- taking the contextual, the
conventional meaning is called वाच्याथ. By coming to contextual,implied meaning
of consciousness, �ात्व-in the intellect may you clearly understand. An equation is
not something that you do outside. Here, the whole process is intellectual.That is
why DS says,‘Don’t say intellectual knowledge because knowledge is always
intellectual. Dental or nasal knowledge is never intellectual.’TF, may you clearly
understand नामरूपिम्मथ. चैतन्यंसत्. अिस् नःआ�त �प्र रूप नामचेत्यांसपञ्च
आद्यत् ब्र रूप जगत्रू तद्व. We saw thisin दृक दृश �ववेक.
So, �ात्व, स्वमात्मा- one’s own आत्मwhich is identical with god. �ानी cansay,
अहं ब्र अिस्, गुर says त�वं अ�स. �शष् should not reply तत्व अ�स.�शष् should
reply अहं ब्र अिस्. TF,स्वमात्मा अथ once the equation is done how
manyआत्मs are there? एकआत्माअद्:भवेत्- may you abide in the non-dual
reality. As far as anआत्म is concerned, it will continue, नामरू will continue. I am
not worried about the continuity of नामरूbecause नामरू cannot affect the truth
that I am. Water cannot be burdened by wave नामरूor ocean नाम रूeither
because नामरू doesn’t have an independent existence of its own to have a weight.
What is the weight of नामरू? Wave नामरू isone gram. Ocean नामरू is?
Remember, weight belongs to water. नामरू doesn’t have any weight. TF, it
cannot burden a �ानी. More in next class.

Page 53, verse 26-
प्रत्यकपरो� �वरोधमात्मनो�वर्ह सङ्गृह तयोिश्चदात्मत|

संशो�धतां ल�णया च ल��तां �ात्व स्वमात्मानमथाद् भवेत् || २६||
Verse 24 verse to 51 encapsulates core Vedantic teaching of LR to Lakshmana.

वेदान्ता�वचा is an enquiry into the उप�नषद, a very involved process, in which we
have to apply our intellect very deeply. The उप�नषदs talk about many things like
जीवात्म, परमात्म, जगत्and creation. We have a huge mountain of information
from which we have to arrive at the central message of the उप�नषद. There are
several आचायार: claiming various topics as the central message. Generally, the गुर
doesn’t go through the involved processwith the student because he is afraid the
student may not come to the next class.
So, sifting through mountains of information is done by employing the मीमांसा

method of vedic interpretation using six indicatory marks, उपक्,
उपसंहारौ,अभ्या:, फलं, अथर्वा, उपप��:. The enquiry is lengthy with objections
being raised by other commentators who insist the central message is something
else. The student is generally not aware of the long process. The teacher tells him
that the central message is जीवात्मपरमात्मऐकbut doesn’t explain the processes by
which he has arrived at this conclusion.
Tradition has named all those statements, which reveal the जीवात्मपरमात्मऐक,
the central message as महावाक्य. The word महावाक्यis not used by the उप�नषदs
but the traditionalआचायार:, after long intellectual struggle, have arrived at this by a
process called तात्पय �नणर्:.
They conclude that the aim of वेदान्त is not merely talking exclusively about
जीवात्म, or परमात्म, or the process of creation where it says पञ्चभूता� are
created,पञ्चीकरण takes place,स�
ू मं becomes स्थूetc.The tradition comes to the

conclusion that जीवात्मपरमात्मऐक is the central message. They managed to get
to this by digging deep within the huge वेदान्त mine and mining the ore called
महावाक्य. महावाक्य only says तत्व अ�स. तत्व अ�सwe have to process out of the
महावाक्य ore. The teacher is helping the student extract this message.
First, he points out that when initially, you read the महावाक्य, you will not be able
to accept the meaning at all because the जीवात्म has been talked about as संसार,
परमात्म has been talked about as भगवान ्but the महावाक्य is saying the संसार�
जीवात्म is भगवान्परमात्. The student will immediately be resistant to the
idea.Emotional and intellectual resistance. Only if the �शष्य, through
कमर्योगउपासनयो, has sufficient श्रद in the गुर will he be willing to listen to
how जीवात्मपरमात्मऐक is ever possible. It is like equating a mustard seed and the
Himalayan mountain. A lengthy process is involved like extracting gold from the
ore removing many extraneous portions.Theजीवात्मhas to be processed after
throwing away many extraneous matters, especially those we consider extremely
important. Usually when we want to clean the house, we set aside various articles
and are unable to throw away even used plastic water bottles in case it come in
handy some time. वेदान्तwill demand we delete so many things but we will not do
ु succeeds, he must have done पण्य
it in जन्म:. It is not that easy. If the गर ु , if�शष्य
succeeds,�शष्य must have doneपण्य
ु .
All the experienced parts of the जीव are all अनात्म. They areस्थूलसू�मकारणशर�र,
the अनात्माअं. We call it प्रत्यक्: which makes जीवात्म proximate. The more
we hear about परमात्म, omniscient, omnipotent etc. we believe परमात्मis
someone very far away, certainly not anyone around. वैकुण्,कैलास, ब्रह्मल.
ईश्व is far away, जीवis proximate. How can the far away, wonderfulपरमात्म and
the proximate, miserableजीवात्मever be equated? He says, we will have to throw
away all theseextraneous factors which obstruct the acceptance of अहं ब्रह्मा.
All the constructing factors like प्रत्यक, परो�त्व, कायर्त्, कारणत्व, अल्प�त्,

सवर्�त्, अल् व्या�पत्, सवर व्या�पत्. अल् व्या� - one who is finite, सवर व्या�- the
one who is all-pervading. That is said here. तयो: in the second line and आत्मन: in
the first line should be connected. आत्मन:-जीवात्म and परमात्म.Not only the
extraneous factors of जीवात्मhave to be removed, a lot of scraping has to be done
from परमात्म also.In fact, everything अधरंमधरु ं , वदनं मधरु ं , नयनं मधरु ं andso
many wonderful features of god which we thought were intrinsic features of
god.वेदान्तsays they are not intrinsic, they are also extrinsic. TF, relentlessly we
will have to negate that also. Not physically, but intellectually set aside.
शर�र त्र from जीवात्म, प्रप त्र from परमात्मand all the सगुण will go away,
�वहाय. Then you wonder,‘If all these things are removed nothing is
left.’Vidyaranya says in पञ्चदश when you vacate the hall, remove all the stuff in
it like chairs carpets etc.and ask the person what is left, what will he say? ‘Nothing.
It is empty.’ But Vidyaranya says there are so many unvacated, unremovable
things in the hall, which we have taken for granted and so we don’t identify that.
From a worldly angle, the hall has got space inside which accommodates
everything. The walls, floor and ceiling do not accommodate but what
accommodates people is आकाश. But आकाशis taken for granted becauseआकाश
doesn’t have colour, form, smell, taste etc.
There is another factor which is pervading the entire hall, because of which you
say nothing is there. How do you know or see that? The light in the hall.So, light is
also taken for granted. Similarly, after removing everything what we take for
granted is thevery conscious principle which is aware of the स्थू स� ू म कारण
शर�रं . We have to turn our attention to that witness principle. TF, he says,
�चतात्मदा सग
ं ृह्, �वरोधं�वहाय- remove obstructing aspects and retain the
remaining consciousness. Thisis called संशोधन- processing the meanings of the
wordsजीवात्म and परमात्म. After processing and removing theextraneous factors
what remains is the pure consciousness which is called ल��तां. ल��ता- indicated,
revealed the implied meaning. ल�ण्by using the method of ल�ण व�ृ � whatever

has been revealed, �ात्व- may you arrive at that message, स्व आत्मान- of the real
I.
Everybody says,‘I am so and so.’वेदान्त says, ‘The ‘I am’ part aloneis intrinsic,‘so
and so’ part is extrinsic because they all belong to स्थू, whatever is in Aadhaar
card. All the information on Aadhaar card is all अनात्म,encrustation.Don’t throw
away Aadhaar card, that is required for worldlyव्यवहा. In वेदान्त you have to
come to the आधारं not the Aadhaar. So,स्व आत्मान,one’s own real ‘I’, which is ‘I
am’, excluding all the other added things. ‘I’ means consciousness. ‘Am’ means
existence. ‘I am’ means सत् �चत् आत्म. How many suchआत्म: are there? Before
processing we counted जीवात्म and परमात्म. When you remove all the extraneous
factors you cannot count a separate जीवात्म and परमात्मbecause once you remove
there is only एकआत्म. TF, he says, अद्व: भवेत्. वेदान्त is successful only when
I understandI alone am. The meaning of the word ‘I’ should be processed ‘I’,
filtered ‘I’. Once you come to the filtered ‘I’, then you can say, ‘I alone am’, म�ो
नान्यत �किन्चतत्रा �वषं or remembering the द��णाम�ू तर स्तोत य: सा�ात् कुरुत
प्रब समये स्वात्मानमेवाद्as we have to come to अद्वैत. Until then the process
of enquiry is incomplete. अद्व: भवेत् . Continuing,
एकात्मत्वाज्ज न संभवे�थाजगल्ल�णत �वरोधत: |

ु ्ये तत्वंबदयोरदोष: || २७||
सोऽयम्पदाथार्� भागल्ल�ण यज
When we consider the attributes of जीवात्म and परमात्म, they are diagonally
opposite and so the equation will not work at all. Normally, when we use the word
जीवात्म in worldly transactions we include the attributes. When somebody
asks,“How did you come?”, you don’t answer, “I am the all-pervading ब्रह्, I
don’t come or go.” So, in the worldly transactions you say, “I came by car, scooter
etc.’The primary meaning of जीवात्म is with worldly attributes but in the context
of Vedanta, that primary meaning doesn’t fit. So, what dowe do? We process the
primary meaning and go in for the implied contextual meaning of the word. That is
called ल�ण, the method of implication.

This implication process also is divided into three types which we saw in वाक्यृव �.
जगतील�ण, अजगतील�ण, भागत्यागल�. In जगतील�ण also implied meaning is
there. How do we arrive at the implied meaning? First, we come to the primary
meaning. Then, drop the primary meaning totally and take an implied meaning
which is connected to the primary meaning, called जगतील�ण. The primary
meaning is totally dropped. जगती means excluding ल�ण, that is excluding the
primary meaning. I gave this south Indian Carnatic music example in वाक्यृव �. In
music concerts, many popular and famous musicians perform. They are so famous
that the very name of their native place of birth become popular like Semmangudi
Srinivasa Iyer, Ariyakkudi Ramanuja Iyengar, KunnakkudiVaidyanathan,
Karaikudi Mani. The first part is their place of birth and the second part is their
name. When people talk about them, they stop referring to them as Semmangudi
Srinivasa Iyer’s kacheri. Whose concert today? Semmangudi. It is the name of a
place. So,the primary meaning is place, secondary meaning is Srinivasa Iyer. Can
Semmangudi, the place, give a concert? This is called जगतील�ण. Primary
meaning is the place, secondary meaning is the person associated with the place.
In अजगतील�ण the primary meaning is fully retained and then you add an
additional factor also according to the context. I gave this example in my वाक्यृव �.
When you order for idly in a restaurant, nobody brings only idly, they bring
chutney, sambar, podi etc. You cannot eat idly by itself because it doesn’t have
any attribute, like ब्रह्. You cannot eat it unless it is joined with something. It is
supposed to be the best food like ब्रह्. ब्रह् is the best,idly is also the best in
the world. Or if I ask you bring water you will bring it in a tumbler. Swami
Chinmayananda explains this elaborately. The गुर scolded the �शष्.“I asked you
to bring only water. Why did you bring the tumbler?” Just as pure water cannot be
communicated or transferred without a container, pure consciousness cannot be
revealed without introducing the body. Water requires a tumbler; consciousness
requires a body to reveal that consciousness is there in the body. Understand the
consciousness and drop the body. Like you drink the water but not along with the
tumbler. When �शष् brings water along with the tumbler it is अजगतील�ण.

Primary meaning+= अजगती. Primary meaning- = जगती. जगती is minus and
अजगती is plus.
Last one is भाग त्या ल�ण. It iswhen you neither apply the जगती totally nor
apply the अजगती totally. Partial जगती, partial अजगती. You take the primary
meaning. If you totally give up the primary meaning it will be जगती. If you totally
retain the primary meaning it will be अजगती. When you partially retain and
partially drop the primary meaning then it is inclusive-exclusive ल�ण.Partly
inclusive, partly exclusive ल�णisजगतीअजगतील�ण or भाग त्या ल�णor भाग
ल�ण. The most popular example for this is in thisश्लोक itself.You introduce
someone as the same person whom we met long ago. This देवद� is now 60 years
old. He is the same देवद�whom we had met in college or in the village 40 years.
You equate the younger देवद� and older देवद� and say that this देवद� is that
दे वद� even though superficially they are not the same. One is young the other is
old. One is round, the other was thin as a drumstick. One had black hair, the other
has grey hairor white hair or no hair. So how do you equate two people of totally
different features? You do that by going behind the superficial features and only
see the person. In Sanskrit it is called व्यिक मात बोधक. व्यिक- देवद� the person,
behind the younger body and देवद� the person behind the older body. The person
is the same. You do not take the entire primary meaning of the physical features
and remove mental features and understand the person behind स� ू म शर�रं, कारण
शर�रं , �चदाबास �चत्. Ofcourse, we don’t use these words. From वेदान्त we come to
ू म, कारण, �चदाभास �चत् �म�तुरे जीव:एक:.शर�रं is
know we are recognizing the स�
different, transformed but we understand जीव ऐक्य between that देवद� and this
दे वद�. This is neither जगती nor अजगती but भाग त्या ल�ण.
Now, in the महावाक्य, which one should be applied? That is what is described in
this pithy श्लोक. Look at the first line. जगतीन संभवेत्. जगतील�ण will not be
applicable here. जीवात्म is a mixture of आत्म and अनात्मof theशर�र त्र.

परमात्म is also a mixture of आत्म and अनात्मofप्रप त्र. Both are mixtures of
आत्म and अनात्म. Suppose you do जगतील�णboth आत्म and अनात्म will be
thrown away because the primary meaning of both जीवात्मand परमात्मis
mixture.If you give up the primary meaning totally the mixture itself will go like
throwing the baby out with the bath water. अनात्म will go and आत्म also will go
away. एकात्मकत्वा the one आत्म which belongs to both must be retained.
TFजगतील�ण should not be employed. Otherwise, आत्म also will goaway.
Why can’t we employ अजगतील�ण? तथा न अजगल्ल�ण. अजगतील�ण is

retaining the primary meaning totally. If you retain the primary meaning
totallyअनात्म will continue. If अनात्म continues, the contradiction between
जीवात्मand परमात्म will be evident because the अनात्म part of जीवात्म is very
small. The अनात्म part of परमात्म is महा. If you retain अनात्म, the contradiction
will be there.
So, don’t throw away totally, don’t retain totally. Retain partially, throw away
partially. Remember, you should throw away the अनात्म part. We are using the
word, ‘Thrown away’ casually but that is all the साधन. Throwing away अनात्म
means अहं भाव in the शर�र त्र should be dropped. That I am the body, I am the
mind which is called अहं भाव should be dropped. Similarly,मम भाव should be
dropped in the प�रवार:.अहं भाव is one very big obstacle to मो�. मम भाव is the
second one. The third one is सत्यत् भाव. We think they are all real, real, real not
understanding that the so-called real body is nothing but a mixture of 5 elements,
temporarily managing to be together. It is nothing but पञ् भत ू समह ू . Very soon
the body is going to disintegrate. Earth will join earth. Water will join water. We
will be reduced to a handful of ashes. We are giving more importance to this body
than it requires. The over-importance to my body, the body of the spouse, body of
the children. That is called सत्यत् भावना as though theyare permanent.We were
elsewhere in the previous जन्. We were all somewhere elsewith some other body.
We existed with different bodies. Because of some प्रार कमर one is wife, another
is husband, another is child etc. This is a temporary union. Strong identification in
the अनात्म will be the biggest obstacle for वेदान्त to do its job. Generally,वेदान्त
doesn’t work because we listen to alright and say that ‘I’ the consciousness and
ब्रह् the consciousness is one and the same. But that is not enough. The most
important thing is वरै ाग्य अ�भमान त्या:.
भाग त्या अल�ण is अ�भमान त्या:, राग द्वे त्या:.If we don’t do this, वेदान्त
will be in one corner. सस
ं ार will be happily co-existing with वेदान्त. TF remember
भाग त्या ल�ण is not a matter of writing. भाग त्या ल�ण is the most important
साधन of अहं, मम, राग, द्वे सन्न्य:. Shankaracharya says in the उपदेश सहश्
that the very सन्न्य आश् is described in the वेदान्त only forthis 4-fold अ�भमान
त्या. Whether we take actual सन्न्य or not, the mind should be a सन्न्या
mind. सन्न्या mind alone can grasp वेदान्त, assimilate वेदान्तand gain the
emotional benefit of वेदान्त. सन्न्या mind means these four भाग त्या ल�ण.
TF, he says भागल�ण alone is to be employed like सोऽयंपदाथ�इव. “सोऽयं” means
सोऽयंदेवद�: because it is a popular example. He is giving the shortened
version.We equate the जीव excluding the differences in शर�रंinyoung देवद�and old
दे वद�. शर�र भेदं त्यक्त्वाजीवअ: �ायते. भागल�णयज
ु ्ये-that alone will fit in
properly to understandत�वं पदयो- for the तत्and त्वof त�वम�स. अदोषत: in this
understanding, we will not find any दोष. When the गुर says, ‘You are �नत्’, the
�शष् will ask,‘How do yousay I am �नत्: because I am mortal,ageing and don’t
know how long I am going to survive?’You can claim you are if �नत्if you have
done भाग त्या ल�ण. The word ‘I’ should not be connected to the mortal body,
the miserable mind or the confused intellect.
रसा�दपञ्चीकृतभुतसंभव भोगालयं द;ु खसख

ु ा�दकमर्णा|
शर�रमाद्यन्तवदा�तकमर मायामयं स्थूलमुपा�धमात्: || २८||
The previous verse said, भाग त्या ल�णhas to be applied which is nothing but
distancing myself, the आत्म, from the अनात्म component. This is not a verbal job

but a mental practice. TF we have to take अनात्म layer by layer because our
attachment is to each one of the अनात्म. We are attached to each of the sense
organs and as we grow old, one sense organafter the other starts giving problems
creates deep depression. Suddenly I find I am not able to hear clearly.Many people
who lose their hearing powerwithdraw because they cannot take part in any
conversation. This can create great mental agony and make old age miserable, महा
सस
ं ार. Thusसंसार can be caused by अ�भमान in so many अनात्मs.
Then comes theextended अ�भमान which means children, grandchildren. Each

अ�भमान can give intense संसार. In �न�दध्यास I have to watch my mind. What is
disturbing? It will come up with ‘This is not alright’,referring to one of the family
members or one part of the body. Mind will come up with a long list of अनात्म.
So, every mental disturbance is associated with ममकार�वषयअहंकार�वषय. Take
that disturbing factor and employ भाग त्या ल�णby saying, ‘This is अनात्म.’
अनात्म is a joint owner owned by one general owner-भगवान ्and another
encroacher- Me. The joint owners work on this body. भगवान ् works on the
bodythrough कमर, I also work on the bodythrough my free will. There will
definitely be a fight. Fight means doctor visit after doctor visit. Through my doctor
visit I want to control this and that. But I find that, whatever I do, it is not
changing. I have to meditate. Yes,भगवान ् is also the owner andभगवान ् has its own
intentions. I am willing to accept the अनात्म condition because अनात्मcan never
be free from the influence of कम.र सामान्यकम which is universal and �वशष
े कमर
which I have earned from past जन्.
Thus,�न�दध्यासन should bring in every object of worry, fear, anxiety. Take up one
in each mediation. This can take months. After that, come to the second cycle.
Again, bring that person, that object back and say, ‘I accept. I accept. I accept. I am
willing to experience whatever I have to experience.’ Without that, the वासना, the
worry will remain hidden and it will keep on surfacing. We have to attack each
one, which is called महा�न�दध्यासन. पािण्डत्यं�न�वर्द्यबाल्येन�त:
बाल्यंचपािण्डत् �न�वर्द् म�ु न:अमौनंच मौनंच �न�वर्दस �हामण:. �न�दध्यासन is
required. Otherwise वेदान्त and worry will have happy coexistence. Rama
nowtakes each अनात्म and says, ‘Attack.’

Lesson 12 Verses 29 to 31
Page 59, verse 28-
रसा�दपञ्चीकृतभुतसंभव भोगालयं द;ु खसख

ु ा�दकमर्णा|
शर�रमाद्यन्तवदा�तकमर मायामयं स्थूलमुपा�धमात्: || २८||
Lord Rama’s method of presentation is slightly different and beautiful in these

verses.राम’s method of teaching is first introducing महावाक्य and then introducing
भाग त्या ल�ण and then talk about the ऐक्य.
राम talks about भाग त्या ल�ण. जीवात्मand परमात्मare a mixture of आत्म and
अनात्म, चेतन andअचेतन, thesentient and the insentient. If you take the insentient
part of जीवात्मwhich is शर�र त्रand the insentient part of परमात्मwhich is प्रप
त्र you will never see the oneness. प्रप त्र is physical, subtle and causal
bodies.परमात्म’s अनात्म is प्रप त्र- gross universe, subtle universe and the
causal universe.Macro matter is परमात्म’s part and जीवात्म’s part is micro
universe. When you try to equate them, the micro and macro can never be ever
identical and you will not see the oneness. What is left once we mentally setaside
these three bodies of the individuals and the three प्रपन्च? Only the आत्म part,
the consciousness will be left. This method of taking one part of both and setting
aside the other part, is technically called भाग त्या ल�ण. रामsays, may you see
the oneness at the level of consciousness principle after भाग त्या ल�ण. At
consciousness level, there is no micro consciousness and macro consciousness.
Both of them, in fact, the very word ‘both’ is not correct;एकआत्म alone will
remain.
Having talked about the ऐक्य, hereafter राम is going to focus on the अनात्मlist
which we have to set aside. We saw in TBthe list of अनात्मin the form of 11
factors. If you remember the definition of आत्म in TB-स्थू स�
ू म कारण शर�रात्
व्य�त�रक: पञ्चको �वल�ण अवस्थ त् सा�ी सिच्चदानन स्वर: य: �तष्ठ� स
आत्म.

स्थूलसू�मकारणशर�र- 3
पञ्चकोश:-5
अवस्थ:-3
3+5+3=11 factors were enumerated in TB as the material part of the individual.

Consciousness is the spiritual part of the individual. Retain the spiritual
component, set aside the material component. In this beautiful 28thश्लोक LR
definesस्थूलशर�र, 29th defines स� ू म शर�रं, 30 definesकारणशर�रं. Whatwas
th
presented in prose form in TBis presented here in poetry form. If you find it
difficult to remember the prose form then you can get these श्लोक: by heart.
Theyare nice verses that youcan chant. Each verse defines eachशर�रं.
In TB, what is the definition of स्थू शर�रं?पन्चीकृ पञ् महा भतैकृतं

ु सत्कमर्जन
सख
ु दख
ु ा�द भोग आयतनं अिस् जायते वधर्त �वप�रणमते अप�ीयते �वनश्यती�
षड्�वकारवत एतत् स्थूल शर�रं. Now the same idea is given in poetry form.
रसा�दपञ्चीकृतभुतसंभव- This physical body which is meant for setting aside, not
for beautification, is born out of,पञ्चीकृतभु- the five gross elements which are
gross space, gross air, gross fire, gross water, gross earth.रस आ�द- रसं is
पृ�थवीत�वं, आ�दmeans etc. the other four. So out of the five gross elements is born
स्थू शर�रं. Combine the word शर�रंin the 3rd line and the word स्थूलin the 4th line
and read it as स्थूलंशर�र- physical body, the body that is visible to everyone.
Whereas, no one can see your subtle body. I only infer that you have the SB from
seeing your head nodding. What is the definition of the physical body? भोगआलयं-
this is the residence for the स�
ू मकारणशर�रा�ण and जीव:.आलयं- residence. Only
when residing in the body can we contact the world and getpleasurable and painful
experiences. Once we lose this residence, स�
ू म शर�रं cannot experience the world
or pleasures and pains. So, pleasures and pains are possible only when the body
cabinet hardware is there.Behind the hardware is the software.TF, भोगआलयं.In
TB the word used is भोगआयतनं. आयतनं and आलयंmean the same.

What are the experiences? द:ु ख सख
ु ा�द-pains and pleasures.What decides my pains
and pleasures? Does the world decide or does भगवान ् decide? वेदान्तsays neither
can decide. Our own कमर decides. If the कमर is good, we experience any person
around us as god. The same person is terrible for another, why? Because of the
other person’s कमर. Here, कमर्णा meansकम् र फलाना. कमर्शब्देनकमर् स्:.This
स्थूलशर�र has a very short life, a maximum of 100 or 120 years. The physical body
lives for a few decades. This is the shortest span among the three bodies. The स�
ू म
शर�रं will continue to live even after this physical body goes away. How long will
स� ू म शर�रंwill last the entire the current सिृ ष्. It will temporarily
ू म शर�रं last? स�
dissolveonly at the time of प्रल. TF, स्थूलशर�रhas a shorter life than स�
ू म शर�रं .
What about the कारणशर�रं? Its life is longer than even स�
ू म शर�रं. During महा
प्रल स�
ू म शर�रं will dissolve but कारणशर�रं will continue. In fact,कारणशर�रं has
seen several प्रल, in fact,infiniteप्रल have gone and come. कारणशर�रंis the
hardest nut to crack. This कारणशर�रं, is crackedonly by one method. Only�ान.ं
What �ानं? Not coffee,tea. Only �ानं of आत्म. आत्मा�ाने कारणशर�रंअ�प
नश्य�.आत्मis the one which never dies butशर�रंआ�दअन्तत्वा- having the
shortest span of life among the three bodies.
Who determines the type of the physical bodyI should have? A human body or
animal body etc. राम says आ�द कमर जीवात्मापूव कम.र All our pastकमार्� in the
form of पण्य
ु and पापम ् will decide the type of body. What is the nature of the
body? मायामयं- it is a product of माया, TF, �मथ्य in nature. It doesn’t have
absolute reality. It is exactly like स्वप्नशर� . Just as the dream body is falsely
projected temporarily, this body is also falsely projected by माया. The dream body
appears real in the dream. The Waker’s body appears real in waking but it is not
because it is मायामयं, aमा�यक्शर�र.

This one is स्थूलंउपा�ध. उपा�धmeans the medium for interaction of the
जीवात्मwith the world. जीवात्मcan interact with the world only when there is a
medium called body. This medium is called उपा�ध:,an instrument. The word उपा�ध
has also got a technical significance. Eventhough it gets associated with the आत्म
as its instrument, its attributes or deficiencies cannot touch the आत्म. It will be in
association with आत्मbut cannot taint or contaminate. Like thelight is in
association with the hand but the impurities of the hand cannot touch the light. TF,
the word उपा�धmeans that which gets associated but cannot transfer its deficiency.
TF, आत्म remains असङ्:, unaffected,like the screen remainingअसङ्: inspite of
themovie being shown on it. This स्थूलंशर�रंआत्:उपा�ध�ं वद्यात. We have to
supply the verb �वद्यात.One should know that this is an instrument and not an
integral part of me. During महावाक्यं�न�धध्याI should keep this body aside for
भाग त्या ल�ण. All these are for bundling and keeping aside. The first one in the
ू म शर�रं. That is again defined beautifully in a श्लो
bundle is स्थूलशर�र, next is स�
29.
ू मं मनोबद
स� ु ्�धदशेिन्द्रयैय प्राणैरपञ्चीकृत संभवं |
ु ादे रनस
भोक्त: सख ु ाधनं भवेच्छर�रमन्यद्�वदुरात बध
ु ा: ||२९||
The second body which is inner or interior to the PB is called स� ू म शर�रं. We

translate as subtlebody.I cannot experience another’s subtle body but only my own
subtle body. So, it is notvery subtle. It is relatively subtlebecause eventhough you
don’t see my mind, I can experience my mind and emotions intimately. TF, subtle
body is subtler than gross body whereas,कारणशर�रं is subtler even than the subtle
body.स�ू मंशर�रंभवेत्- there is a subtle body. It is a tool kit consisting of several
instrumentsfor interaction with the world like in an office I interact with the world
through so many instruments like phone, laptops, printers etc. भगवान ् has given us
ू म शर�रं in TBwas-
17 instruments. If you remember TB, the definition of स�
अपञ्चीकृ पञ्चमह भतै
ू कृतं सत्कम जन्य सख
ु द:ु खाद� भोग साधनं पञ्

�ानेिन्द्रय पञ् कम�िन्द्रय पञ्चप्राण: मन्श्चैक बद
ु ्�धश्च एवं सप्तदस
कलाबी: स: य: �तष्ठ� तत् स�
ू म शर�रं|
These17 tools are enumerated.मनोबद

ु ्�धदशइिन्द. मन: mind which is the संकल्
�वकल्पात्म,the emotional faculty, the doubting faculty, enquiring faculty.
बद
ु ्�comes after doubt and enquiry when you arrive at a decision. That deciding
faculty is बद
ु ्�:.Should I go or not? That is decided by बद
ु ्�. TF, two types of
functions of the same inner instrument.मन:बद
ु ्�: then दशइिन्द्: ten sense organs,
five organs of knowledge, five sense organs of action-�ानेिन्द्रयand
कम�िन्द्रय. So, 2+10=12. Then,प्राणै. सह we have to supply along with
पञ्चप्र: - प्राणअपानव्यानउदानस,the 5-fold physiological function.
पञ्चप्र:are made up of a raw material,पञ्चभूता�. For स्थू शर�रं, पञ्चभूता�are
ू म शर�रं, पञ्चभूता�are the subtle elements. That is why
gross elements. For स�
शर�रं is also subtle. यथाकारणम्तथाकायर्. So, 12+5=17.
अपन्चीकृत means स�
ू मor subtle before the process of grossification, पञ्चीकरण
etc.You might remember the diagram. भोक्त:- for the भोक्तजीवात्. Here, the
जीवात्म is a mixture of 2-fold consciousness of OC and RC. This mixture alone
can be भोक्. OC by itself cannot be a भोक्, RC by itself cannot even exist
because reflection is possible only when the original exists. Here,भोक् refers to
mixed OC RC consciousness. For that भोक्, experiencer, साधनंभवेत्.स�
ू मशर�रं is
the instrument. That is why in the waking state, the स�
ू म शर�रं, mind and sense
organs are active. The moment the स� ू म शर�रंresolves in the state of deep sleep,
you cannot interact with the external world because the linking instrument is not
available. While talking on the phone suddenly you don’t hear. Not that the person
ू म शर�रं is the साधनं, the linking
is gone, the phone is gone. Similarly, here also स�
instrument. सख
ु ादे - for pleasure, pain etc.साधनंभवेत्.

The 4th line is a separate sentence. एतत्आत्म:अन्यत्शर� �वद:ु .एतत् we have to
ू म शर�रं as another body for the आत्म.
supply.Wise peopledeclare the स�
अन्यत्शर�- another body. Why another body?Because we have already seen one
body.This is the second body for the जीवात्म, declare बध
ु ा: - wise people who
know शास्,शास्त:�वद:ु .Modernscience can function only up to स्थू शर�रं .
Modern science will not work for स�
ू म शर�रं topic.We have to go
toअपौरुषेयशास्त्रप. Remember, when गाग� asked the question या�वल्क said
अन�तप्रश्न वै दे वताम�तपृच्छ� गा�गर मा�तप्रा�ी�र. स�
ू म शर�रं is beyond the pale
of science and sensory perceptions. That is why the word बध
ु ा: is translated as
शास्त.There can be no topic of स�
ू म शर�रं without शास्त्. Now we have to
discuss the third topicकारणशर�रं .
Verse 30-
अनाद्य�नवार्च्यम कारणं मायाप्रधा तु परम ् शर�रकम ् |

उपा�धभेदा�ु यत: स्वात्मानमात्मन्यवधारयेत् ||33.06||
TB defines कारणशर�रं as अ�नवार्च अन�ध अ�वद्यारोप शर�रद्वयस कारणमात्

सत्स्वरूपा� �न�वर्कल् रूप यत् �तष्ठ� तत् कारण शर�रं. That is nicely
paraphrased in the form ofa श्लो. कारणशर�रं is called so because it is the causeof
ू म शर�रं is generated out of कारणशर�रं. At the time ofप्रल
the other two bodies. स�
only कारणशर�रं remains and within it is contained all of our कमार्�, hidden in a
dormant form.During प्र every जीव continues to exist in the form of the
कारणशर�रं , the causal body, holding an infinite number ofकमार्� acquired in past
countless सिृ ष्. We have earned countless कमार्�in all the सिृ ष्s.Only in our
human births, not animal births, we have earned पण्यपाप
ु म. All of them are there in
the कारणशर�रं . These कमर will decide what type of स�
ू म शर�रंand स्थू शर�रंshould

be created in the next सिृ ष्.Thus,कारणशर�रं is called कारणम ् because it is the
कारणम ् of स्थू and स�
ू म शर�रा�ण.
In TB,शर�रद्वयकार मात्means स्थूलसू�मशर�र. स�

ू म शर�रं is born in every
सिृ ष्,स्थू शर�रं is born in every birth. When is the कारणशर�रं born?कारणशर�रं is
never born. It is अना�द. Remember this important point that in वेदान्त, every जीव
isअना�द. Nobody creates the जीव. ईश्व doesn’t create the जीव. ईश्व cannot create
the जीव. ईश्व’s job is creating स्थूलसू�मशर�र for the already existent
कारणशर�रं स�हत जीव. Looking at the already existent जीवalongwith its कारणशर�रं,
भगवान ् decides what type of स्थू स�
ू मशर�रं must be given for every सिृ ष्and
every जन्. That is the job of भगवान ्but he never creates the जीव. TF, we say
अना�द. कारणशर�रं is beginning-less, अ�नवार्च्- you can never define it as existent
or non-existent,like स्वप.During स्वप, it seems to be existent. The moment you
wake up it becomes non-existent. TF, it doesn’t come under existent category nor
under non-existent category. It comes under ‘seemingly-existent’ category. That is
called अ�नवार्च्. �मथ्य.
अ�प–also, that is, in addition to the previous two bodies, is the कारणशर�रं. इह –
among the instruments of जीवात्म, among the उपाधी: of जीवात्म. Once the
स्थूलसू�मशर�रा� are dissolved in प्रल, the differences are not visiblein the
कारणशर�रं . Just as in a seed different conditions of the future tree exist in potential
form including what type of trunk, typeof branches etc. You cannot experience it.
In Sanskrit we call it अव्यक्-undifferentiated. During प्रल, even though so many
कारणशर�रा�ण are there, we cannot differentiate among them. It is like a one
massive, total, undifferentiated कारणशर�रं bunchwhich is called माया.If you take
one कारणशर�रं, it is called कारणशर�रं. If you take the collective कारणशर�रा�ण, it is
called मायाor अ�वद्य or प्रधा. प्रधा,though not mentioned here, means a store
house, repository.प्रतीय अिस्मन सव� इ�त प्रधा.From that मायाalone emerges
आकाश, वाय,ू अिग्,जलं,पृ�थवी, the 14लोका:,all the bodies. All these are hidden in

the collective कारणशर�रं and so it is called प्रधा. From macro angle this is
कारणशर�रं , or माया or अ�वद्यorप्रधाor प्रकृ: or शिक्:. So many words are
used.
This कारणशर�रं is परम ् शर�रकं . It is the most superior body, the greatest body
because it is the कारणम ् for everything else and also because of the कारणशर�रं
alone the original consciousness is able to come down in the form of RC. Only
when OC descends is it called अवतारं. When OC descends, then alone the �नगुर्ण
ब्र takes up the role of सगण
ु ईश्व at macro level and सगण
ु जीव at micro level.
All the transactions can start only when ब्रह् comes down. This coming down is
called the reflection in the �चदाभास.
So,ब्रह् reflected in macro कारणशर�रंtakes the role of ईश्व. ब्रह् reflected in

micro कारणशर�रं takes the role of जीव. Thus,जीव comes, ईश्व comes, व्यवहा
comes. व्यवहा is जीव goes on doing कम,र ईश्व goes on giving फलम ्, कत्रुर्रा
प्राप् फलं. That is why कारणशर�रं is called superior body.
Having talked about the three bodies, रामnow reminds ल�मणof the original
teaching. Because of these three bodies alone,आत्म, जीवात्मappears to be
different from परमात्म. The moment you setaside the body, जीवात्मपरमात भेद
won’t be there. TF he says, यत: पृथक् िस्थत-जीवात्म appears different from
परमात्मonly because of these three bodies. TF,may you set themaside,
intellectually. You use the body alright but use the word ‘I’to refer to only the
consciousness part. We wear a dress on our body. When I use the word ‘I’, do I
include the dress?Will I say my colour is yellow, orange, red etc.? When I use the
word ‘I’, I do not consider or include the dress on my body. वेदान्त says, you all
believe only the dress is ‘I’, but you should consider स्थू शर�रं, स�
ू म शर�रं and
कारणशर�रं as three internal dresses. All these dresses may you mentally exclude.
The word ‘I’ should only mean the चैतन्य part. He says, आत्मन- in your mind,

स्वात्मा अवधारयेत्-may you clearly understand your real I which is non-different
from the परमात्म. May you अवधारयेत्-may you be convinced of this ऐक्य.
Then,राम gives a concession. क्रमा- take your own time. First you go to स्थू
शर�रं . Then like the पञ्चकोश�ववे in तै�तर�य, अन्योन् आत्म प्राणम: अन्योन्
आत्म मनोमया:, gradually may you withdraw. In fact, once I withdraw from the
ू म शर�रं is relatively immortal.
ST, the fear of mortality will go away because स�
When the body dies, I am going to continue. Fear of mortality is only w.r.t स्थू
शर�रं . The moment I come to स�
ू म शर�रं, fear of mortality goes but there will be
fear of पन
ु जर्न. पन
ु जर्न्मभय will be there as long as I identify with स�
ू म शर�रं .
मरणभयम ् is स्थू शर�रं अ�भमान. पन
ु जर्न्मभयम्स शर�रंअ�भमान:.If that fear also
goesaway, you should go to कारणशर�रं. In कारणशर�रं, पन
ु जर्न won’t be there but
you will have पन
ु :सिृ ष्टभय म because in the nextसिृ ष्, again problems will come.
TF all forms of fear should go away.अभयं प्र�तष् �वन्दतonly when you come to
the आत्म. May you gradually with draw. In BG 6th chapter LK says,
शनैः शनर
ै ुपरमे बद
ु ्ध् ध�ृ तगह
ृ �तया।
आत्मसंस् मनः कृत्व न �किञ्चद� �चन्तयेत ||6.25||
शनै: means gradually may you withdraw. I will introduce one more shloka.
कोशेष्वय तेषु त�दाकृ �त�वर्भा� संगात्स्प्फ�टको यथा |

असङ्गरूपोऽयम यतोऽद्वय �व�ायतेऽिस्मन्प�र �वचा�रते || ३१||
So राम is doing mischief here like LK. Until now he talked about the
threeशर�रा�णnow suddenly he says among these five कोशा:. He has never talked
about पञ्चकोश:.From the three शर�रा�ण he changes the language to कोशा:. It
means, राम assumes we have done TB because in TB the three शर�रा�ण are
arranged as the पञ्चकोश:. The Stula Sarira is called अन्नम कोशा: because it is
nourished by अन्न. स�
ु मशर�रंis sub-divided into three कोशा:.पञ्चप् joins

together to become प्राण कोशा:.मन:corresponds to मनोमय, बद
ु ्� to
�व�ानमयकोश. कम�िन्द्रय join प्राणमयक, �ानेिन्द्रय join मनोमया and
�व�ानमय. Thus, one स�
ु मशर�रं is sub-divided into प्राण मनोमय
�व�ानमयcorresponding to three शक्त-इच्छ �ान �क्रय िक्.�व�ानमय कोश
corresponds to �ानशिक्, प्राणमयक to �क्रयाशि, मनो मयाकोश to इच्छाशिक
because our whole life is ‘know, desire, work’. When you see different
advertisements, you know the things available. That is called इच्छ शिक्. When
you and purchase them, it is �क्रयाशि. TF,स�
ु मशर�रं is sub-divided into three
कोशा:. Then,कारणशर�रं is renamed आनन्दमयको: because in कारणशर�रं our mind
ु मशर�रं is resolved.TF, you don’t have any sorrow, noद:ु खं,
is resolved because स�
no division etc. TF, it is renamed आनन्दमयको:.TF, one + 3+1= totally 5 कोशा:.
It is another name for these three शर�रा�ण based on which राम will convey his
message which we will see in the next class.

Page 64 verse 31,
कोशेष्वय तेषु त�दाकृ �त�वर्भा� संगात्स्प्फ�टको यथा |

असङ्गरूपोऽयम यतोऽद्वय �व�ायतेऽिस्मन्प�र �वचा�रते || ३१||
LR pointed out that the central teaching of theउप�नषदis the िजवात्मपरमात्मऐक.

This ऐक्य can be understood onlywhen we remove the अनात्म part in both the
जीवात्म and परमात्म. In the जीवात्म, the mixture is आत्म, the consciousness,
and अनात्म, शर�रत्र the three-fold body. In परमात्म, the mixture is
आत्म+अनात्मof theप्रप त्रof स्थूलसू�मकारणप्र:. If you retain the अनात्म
part in both of them and seek the ऐक्य it will not work because अनात्म part of
जीवात्म is responsible for the limitations of जीवात्म and the अनात्म part of
परमात्म is responsible for the glories of परमात्म. TF, LR said, we have to apply
BTL and remove the अनात्म, not physically but intellectually or more
importantly, emotionally also.
In TB, we saw शर�रत्र, पञ्चको and अवस्थ त्र. Although we experience all of
them, never have attachment to anyone of them or never identify with any one of
them intellectually as अहंकार or ममकार. Functional identification for performing
the duty is ok but once the duty is performed, remove the अनात्मlike removing the
uniform after coming from the work. Being attached to the role leads to varieties of
ससं ार problems.
Each अनात्म is being enumerated. First,शर�रत्र was pointed out in verses with
one श्लोdedicated for each. Stula Sarira- 28th verse, Suksma Sarira- 29th, Karara
Sarira - 30th.
In the 31st verse,LR says that these three bodies aloneare known as पञ्चको from
another angle. Just as the आत्म is associated with शर�रत्र, we can also say, आत्म

is associated with पञ्चकोश:.The attributes of the कोशा: will appear to be the
attributes of the आत्म because of the proximity of आत्मand
पञ्चकोशalthoughआत्म doesn’t have any attributes at all. He gives an example of
the स्फ�टक�लङ्which takes on the colours of the flowers surrounding it though
the स्फ�टक�लङ्, the crystal itself, doesn’t have any colour of its own.
Now, the most important thing is whether the flower can transfer the colour to the
स्फ�टक म.Ifthe colour is transferred from the red flowers then the स्फ�टक म
shouldpermanently become red even after the flower has been removed. However,
you will see that the colourless स्फ�टक म continues to be colorless indicating that
even when it appears red, it is not red. It only appearsred but is not so factually. In
the same way, the पञ्चको have various colours or attributes while the आत्मhas
no attributes at all. No attributes like anger, frustration, depression, sorrow etc. Are
all the emotions the attributes of the mind or the attributes of me, the आत्म?
आत्मis me. Mind is अनात्म. All emotions are attributes of the mind only. I, the
आत्म, am freefrom all the emotional disturbances,all the time, even when I appear
to be emotional, even when I tell others I am distressed, I have regrets etc. I am
always free from all of them even when I appear to be endowed with them.
ु यं-alongwith the पञ्चकोश: or amidst the पञ्चकोश:,तेष-ु

TF, he says कोशेषअ
whichare none other than the शर�रत्र mentioned before, त�दाकृ �त:�व्
र भा�- I also
appear to have taken those attributes. आकृ �त: - the shape and theattributes. If the
अन्नमयको is located in Sankaralayam, I don’t say the body is located here. I
feel that I am located in Sankaralayam. ‘I am located’ is a feeling but not a fact.
Location, in me, is an appearance but I have no location at all. TFआकृ �त: means
location, shape, attributes limitation etc. �व्
र भा�- it appears,संगात्- because of the
proximity between आत्म and अनात्म, it appears so. Like the example of
स्फ�टकउप:यथा. स्फ�टक म– crystal, उपल: - stone or a lump or take it as a crystal
�लङ्ग. यथा- justas crystal is colourless in all the three periods of time, I am also
without any of these attributes inall the three periods of time. How do I

know?प�रत:�वचा�रते- When we do a thorough enquiry about the real nature of I,
प�रत:- thorough enquiry, meaning श्रु�तप्र, यिु क् प्रमा and अनभ
ु वप्रमा.
श्रु clearly says असङ्गःअयंपुर:.The आत्म is without any connection with

अनात्म. Logic also reveals the same thing. We have to apply a very important and
powerful reasoning. I have talked about it long ago and I will remind you once
again. The important logical reasoning is the attributes of an experienced object
cannot belong to the experiencer subject. This is the logical reasoning. Attributes
of the experienced object will always belong to the experienced object and not to
the experiencer subject. When I see the blue sky, I won’t become blue. When I see
a round object, I don’t become round. In fact, if the attributes of the experienced
object come to the subject, it can be advantageous. When you want to become thin,
look at a drumstick. If this is understood, दृश्यगु:द्रष :न भविन्- I am the
experiencer, पञ्चकोश: are experienced by me. I experience अन्नम:कोश,
प्राण- hunger and thirst.बृहदारण्यsays, hunger and thirst belong to प्राण. I
experience emotions of मनोमय. I experience the confusions of �व�ानमयand
happiness of आनन्दम. All the पञ्चकोश and their attributes are experienced by
me and TF none of them can belong to the experiencer,‘I’. This is called यिु क्
प्रमा.
What is श्रु�तप्र?असङ्ग �ह अयंपर

ु ु:स्वयंज्यो �हामणं अनवगतं पण्ये
ु
अनन्यवगत पापेन तेन� �ह सदा सवार्न शोकान ् हृदयस भव�त. So,श्रु�तप्र, यिु क्
प्रमाand अनभ ु वप्रमा also. What is अनभ ु वप्रमा? All emotions are there when
the mind is functioning and during deep sleep state the mind is resolved, emotions
are resolved. I am very much there in the deep sleep state also as the witness of the
sleep. TF emotions arriveduring waking state and depart during the sleeping state.
TFमनः सत्वemotion सत्व. मनः अभावeे motions अभाव:. During sleep I am free
from all those attributes. There are no confusions, emotions, even location I don’t
experience in sleep. Until you fall into deep sleep, you know where you are
sleeping and complain about mosquitos, temperature and all that. The moment you
sleep off all those are gone.This is called अनभु वप्रमा.

Thus,प�रतो �वचा�रते meanswhen one enquires intoone’s own nature through
श्रु�तयुि अनभु वप्रमा,�व�ायते - this fact can be clearly known. Which fact?
That emotions or attributes do not belong to me, these attributes belong to
पञ्चकोश: only. I had discussed the five features of अनात्मlong ago. I will see
whether you remember or not.दृश्यत भौ�तकत्व सगन
ु त्व स�वकारत्व आगमापा�यत्व.
I the आत्म have no features. I am अदृश्यत अभौ�तकत्व अगुणत्व अ�वकारत्व
अनागमापा�यतवं.To make it easy to remember, I had given a short form in English
– OMACT. I am pure आत्म. O – objects, M- material, A – attributes, C – change,
T- temporary or transient. These are the five features of the अनात्म. I am not an
object, I amnon-OMACT.I am not an object. I am non-material consciousness. I
am without attributes. I am without change. And I am without temporariness. That
means I don’t come and go. I am always, there. These five features I have to arrive
at. That is said here. असङ्ग रूपःअय. अयं– I am आत्म, I am असङ् रू: -
unaffected. अज: - birth less, अद्व: - non dual. The कोशा: are many. Many
अन्नमयकोश: are there. Many प्राणमयको: are there. आत्मs? Are there
many?आत्माअद्: - non dual. Having claimed this nature, during worldly
transactions, you have to put on the पञ्चको, which is the uniform required for
व्यवहा. भगवान ् has given us this पञ्चकोuniform for transacting in the world.
Put on the पञ्चको means identify with them and transact but inwardly always
remember this is वेषं, full of दोषं. Every वेषं has got one complaint or the other. In
fact, you can have five note books. अन्नमयको problems. प्राणमयक problems.
मनोमयकोश problems. आनन्दमयको seems to be without problems but all
problems are there in potential form.पञ्चकोश: have problems because they are
governed by three powerful factors of time, place and प्रार. Time will affect the
पञ्चको, place, Chennai in summer will affect and above all,eachपञ्चको comes
into existence with its own baggage called प्रार. It will be there, so complaining
will not solve the problem. Learn to move on despite all these things.Use the
पञ्चकोश: but never get lost in the पञ्चकोश:. Life will become MBBS- life will
appear Meaningless, Burdensome, Boring and a Struggle. Then we begin to pray-

“Quickly take me away.”Bhagavan also will be bored with this prayer because
everybody says the same thing. TF, if life should not become MBBS, I should
learn to be detached and allow the पञ्चकोश: to go through their own course. We
do not have any control over them at all.At the most, we can have passive
euthanasia. Passive euthanasia means कमर will have to exhaust itself. Medically,
legally, treatment is stopped. Doctors can stop the treatment but they cannot stop
कमर. Even after stopping the treatment it can go on and on and on. So better accept
अनात्मand then claim the आत्म.
बद
ु ्धेिस्त व�ृ �रपीह दृश्य स्वप्ना�दभेद गुण�यात्म: |
अन्योन्य �मन्व्य�भचार मष
ृ ा �नत्य परे ब्रह् के वले �शवे || ३२||
Afterशर�र त्रand पञ्चकोश:,अवस्थात् is the last item being talked about. अवस्थ
त्र means the three states of experience. Theyare considered to be the attributes of
the mind. The three अवस्थs are not a substance but come under attributes. शर�र
त्रand पञ्चकोश: come under substance but not अवस्थ त्र. That comes under
attributes. Whose attributes?LR says, theyare attributes of the mind or intellect.
Here बद ु ्� is a generic word. You can translate it as mind also. बद
ु ्ध:व�ृ �:. Here,
व�ृ �: means अवस्थ, the state of experience. There are three states of experience-
�त्रधावृ:.
What about the 4th stage of experience, समा�धअवस्थ, some people talk about?
समा�धअवस्थ is not the 4th state. In जाग्रतवस itself, when I am dwelling on the
आत्म, then this जाग्रतवसis specifically called समा�धbased on technical
reasoning.जाग्रतवस is defined as a state when the mind is in contact with the
external world. स्वप्नावस is defined as a state when the mind is in contact with
the internal, projected world. The mind contacting the external world is जाग्र,
mind contacting the internal world स्वप. When the mind is resolved and not
functioning, it is called सष
ु िु प्तअवस्. Now,suppose I am sitting in meditation but
I am not in contact with the external world or the internal world. Neither am I

dreaming nor is the mind resolved. So, in such a state, when I am dwelling in
आत्म, this अवस्थis called समा�धअवस्थ. You cannot call it जाग्रbecause there
is no contact with the external world. You can’t call it स्वपbecause you are not
ु िु प्?सष
dreaming or contacting an internal world. Can you call it सष ु िु प् is a state
when the mind is not functioning. In this state I am dwelling upon the आत्म. I am
in the waking state but cannot be technically called waking. Eventhough awake,
technically it cannot be called waking state because by definition, waking state is
when one is contacting the external world. Here, one is dwelling upon theआत्म.
समा�ध should be translated as a waking mind which is dwelling on the आत्म. You
may call it 4th stage but it is a sub division of waking state only. Hence, it cannot
be counted as the 4th state. TF, there are only three states. What is the प्रमाण?
This श्लो is the प्रमाण. �त्र-only three states of experience are there for the
mind. इहदृश्य. दृश्य- everyone is experiencing. Those three states are- स्वप्ना
भेदे न.स्वप-dream, आ�द- etc.i.eजाग्र and सष
ु िु प्.
Why does Rama refer only to स्वप?The metre in the श्लो requires two letters.
Putting in जाग्रor सष
ु िु प्will add three letters, so he uses स्वप- two letters. These
three states are there for the mind because गण
ु �यात्म:,each state is triggered by
the dominance of one of the three गण
ु s. जाग्रत्अवस is associated with सत्वगु
because fresh knowledge is possible.In जाग्रतवस alone we can learn new things.
TF, स�व प्रध. In स्वप the mind is activebecause the वासना�न are thrown out and
the mind is busy projecting an inner world. It is an active mind but not capable of
learning anything. It can only replay what is already recorded. TF स्वप्नावस is
ु िु प् is तमोगण
associated withरजोगुण. सष ु प्रध:. Thus, governed by the three गण
ु s,
the mind goes through these three अवस्थs. What is important is to remember the
mind goes through the अवस्थs. I do not have the three अवस्थs. My job is just
illumining as the सा�ी चैतन्य. अवस्थात सा�ी रूपे, I illumine the extrovert mind,
the introvert mind and the passive mind also. How do you know in सष ु िु प्that the
passive mind is illumined? After waking up I say, “I did not experience anything.”

That means that state is also illumined by the आत्म. TF, I am free from अवस्थ
त्र.I don’t have any अवस्थ at all. All these three are also �मथ्य because they are
temporary in nature.
आदावन्त च यन्नािस वतर्मानेऽ� त�था ।�वतथैः सदृशा सन्तोऽ�वतथ इव

ल��ताः॥६॥fromमाण्डूक का�रका, second chapter. That which is temporary cannot
be real. What is real cannot be temporary. TF, he says, अन्योन्य:वय�भचारता:
since they are mutually exclusive. Mutual exclusiveness is when one अवस्थ
comes the other two are not there.You cannot be simultaneously sleeping and
waking. They cannot exist simultaneously though they may change quickly from
one state to another. Hear three words and don’t hear two words, again hear four
words and not hear the next five. Hearing and not hearing may not happen
simultaneously.व्य�भचर�- mutually exclusive,अवस्थात्. Is आत्म is exclusive or
inclusive? आत्म is there in all the three states. What is the proof? If आत्म is not
there in any of these three states, it means consciousness is not there. If
consciousness is not there in any of these three states, then you cannot talk about
that particular state. Some philosophers say, in DSS consciousness is not there. The
fallacy in that is, if there is no consciousness, who or what is present to know that
DSS state? If there is no one to know that there is a DSS, you won’t talk about
deep sleep. The very fact we talk about deep sleep-dreamless sleep, it means we
are awareof it. TF, consciousness is not exclusive. It isअव्य�भचा स्वरू, एकात्म
प्रत सारं. TF,the other three states are मष
ृ ा. मष
ृ ा-�मथ्य. The �मथ्याअवस्थात
appear in the अ�धष्ठानसत् because सत्य alone canaccommodate �मथ्य.�मथ्यis
defined as that which borrows existence. If �मथ्य borrows existence there must be
something to lend existence. Consciousness is one अ�धष्ठान.Not only does it
illumine the three states, it alone lends existence to the three states. Both स�ा and
स्पू�त the आत्म provides. We are now seeing this in VS, दृिष सिृ ष्टवा. When I
am looking at the जाग्रत्प, I lend existence to the जाग्रत्प. If I don’t look
and lend existence to the जाग्रत्प, I cannot talk about the existence of
जाग्रत्प. This is the key argument of दृिष सिृ ष्टवा. I don’t want to get into
that now. All these appear in me, the consciousness.

What type of consciousness? Very beautiful �नत्य. �नत्य-अनागमापा�यत्व, that
which doesn’t arrive and depart but which is the witness of all the arrivals and
departures.परे - transcendental, of a higher order of reality just as the screen is of
the higher order of reality compared to the movie in the screen. Screen is परम ्.
Movie is अपरं. Similarly, I am पारमा�थर्कसत: and अवस्थात् is व्यावहा�र,
empirical reality only.परे ब्रह्-who is none other ब्रह्, the limitless one. के वले
- के वलम ् means non-dual, without a second, real entity. वेदान्त only negates the
second real entity. वेदान्त is willing to accept 2nd, 3rd 4th, 5th,any number of unreal
entities but ‘I’ am the only real entity. के वलेmeans without a second सत् वस्त.
Above all �शवे- �शव: means मङ्ग स्वर:,आनन् स्वर:, I am the only source of
आनन्. There is no other source of आनन् according to वेदान्त. वेदान्त says,even
when I get आनन् from the world, it is a misconception. Like a dog biting a bone
and getting cut by a sharp, ragged piece of the bone which leads to bleeding in the
dog’s mouth. Now, the dog uses a logic called dog logic. I bit the bone, I tasted
blood. Before biting the bone, no blood. TF, bone एवbloodasyaकारणं. Then the
dog गरु has to come and teach,“Bone doesn’t have a drop of blood. From a dry
bone how can you get blood?” The bone only helps in bringing out that which
belongs to the dog itself. Similarly, objects in the world don’t give me joy. They
help in bringing out my own आनन्. The object which brings out joy will vary
from individual to individual based on राग and द्वे. Not knowing that, I think that
different objects are giving joy. That is why I always say, whenever you enjoy,
remember enjoy is a compound word consisting of EN and joy. EN is Tamil and
meansஎன்�ைடய. So, whenever you enjoy, remember it is என்ஜாய் .
TF �शवेआनन्दस्वर ब्रह् all सप्तम �वभिक्. In that ब्रह्, theyare all दृश्य-
experienced, अवस्थात्is experienced. All solid वेदान्ताश्लो. I told you verses 24
to 51 are a very profound potion of RG. Continuing.
Verse 33, Page 68-
देहेिन्द्रयप्राणमनश�चदा सङ्गधादजस् प�रवतर्त �धय: |

व�ृ �स्तमोमूलतया�ल� यावद्भवे�ावदस भवोद्भ: || ३३||
LR points out that only when we can discriminate and separate आत्म and अनात्म
andआत्म: features are claimed as अहं�चत् आनन् स्वर: and अनात्म features are
given back to अनात्म, canone can relax in life. If this discrimination is missed,
then you mess up life. You miss, you make a mess. Miss and mess. I make a mess
by identifying with the पञ्चकोश:,I generate अहंकार: and then, instead of saying I
am the आत्म, I say I am the body, I am a father, mother, spouse. All these come
under अहंकार. Once अहंकार comes, ममकार is not far behind. Then come the next
two,राग and द्वे. All these four will churn the mind all the time. We can
experience this churning whenwe try to sit in meditation. That is the time when we
will know अहंकार comes, ममकार comes,soncomes, daughter comes, in-laws come.
From each source we have some expectations which don’t happen. Certain things I
don’t want. They keep happening all the time. Mind is always preoccupied in a
disturbed manner. That inner relaxation, inner peace will never happen. I am not
talking about joy; joy is far away. As the family expands, possessions also expand
and ममकारbecomes a bigger circle. Now come राग and द्वेw.r.t each one- third
great-great grandchild, four generations. That means the mind can be stuck in any
one of them. TF, there is no peace at all. LR says, you have to diagnose the
problem. Instead of solving our internal problem, we are trying to change the
people and the world. Instead of handling one knob here, we are handling hundreds
of knobs in the external world. Keeping adjusting the knobs throughout the waking
hour. Even in सत्संwhen people ask questions, they are centred on other family
members, never on themselves. They want to change the other by getting a
favorable answer from Swamiji. Questions are also not for one’s own change.
Even there the intention is to become happy by changing others. How can we be
happy if we keep on adjusting the wrong knobs?We will see in the next class.

Page 58, verse 33-
देहेिन्द्रयप्राणमनश�चदा सङ्गधादजस् प�रवतर्त �धय: |

व�ृ �स्तमोमूलतया�ल� यावद्भवे�ावदस भवोद्भ: || ३३||
LR points out that every individual is a mixture of two factors आत्म and अनात्म.
Of this, आत्म alone is our real nature, the अनात्म is an incidental medium, which
is useful for transacting with the world and to know our real nature?आत्मby itself
can never know ‘I am आत्म.’ TF,अनात्म is required and we need not renounce or
reject अनात्म. We have to use the अनात्मskillfully, knowing what it is. The
problem, अध्या, arises only when we mistake the temporary medium अनात्म as
my real self. अध्या or mixing up alone is responsible for all the problems.
This shloka defines अध्या. दे हइिन्द्रयप्:. देह:- physical body, the अन्नम
कोश,इिन्द- sense organs, प्र-प्राण कोश, मनः -मनोमय कोश and �व�ानमय
कोश. All of these come under अनात्म component. Then there is आत्मalso which
is named here as �चदात्म. �चदात्म means the original real I. All these are put
together and सङ्गात. सङ्ग means I have mistaken the अनात्मfor the real I and a
peculiar ‘I’ has been created in which the attributes of अनात्मand attributes of
आत्मare mixed. I have produced an intermediary third ‘I’. Take the example of
the paan-beeda shop where he takes different things from the many silver boxes in
front of him. God knows what is inside. He has original betel and nut but he mixes
with so many other things. What we have done is taken the original ‘I the आत्म,
the consciousness’ and dipped into अन्नमbox and taken an attribute, a little bit
from प्राण,मनोमयand having taken characteristic of both we have cooked up a
new entity called अहंकार, कतार्भोक् and �ाता. Pureआत्म cannot be a कताbर ecause
it cannot do any action. It doesn’t have any change for doing the action. Pure
आत्म cannot be कतार्�न�वर्कारत्व. Pure अनात्म also cannot be a कता,र a doer

because it is inert,जडत्वात.When I say I am a कता,र this ‘I’ is neither pureआत्म nor
pureअनात्म. I have mixed them up and created a peculiar entity. In सद्दशर् रमण
मह�षर calls it a ‘ghost I’. So,साङ्गात, सङ्ग- mixing up which happens because of
तमोमलतय
ू ु and आवरणशिक्, I am not able to differentiate
ा. Because of तमोगण
between आत्म and अनात्म. �व�ेपशिक् generates the body, आवरणशिक्
conceals their difference.So,तमोमलतय
ू ा.
अ�ल�ण- अ�ान ज�नता caused by अ�ानw

ं hich is because of तमोगुण�धय व�ृ �:
भव�त.A thought happens in the mind, which is called अहंकारव�ृ �: consisting of
कतार I, भोक्त and pure आत्म,the knower. He says, यावत्प�रवतर-् continuously this
अहंकारव�ृ � is constantly there in the mind during our waking and dream state.
Even as we wake up, the first thought that rises isअहं and either अहंकताrर ises
orअहंभोक्त rises. If कतार rises, you remember the various jobs to be done. Every
day we have a huge list of things to do and as a कतार I feel the burden. If the भोक्त
rises, I am never happy with the experiences that I am going through and so भोक्त
is also miserable. �ाताdoesn’t know what to do in many cases. �ाताis full of
conflict to do or not to do, to buy or not to buy, to settle at home or senior citizens
home. In वेदान्त class average age is like that.TF constantly, there is संसार.
प�रवतर्त means अहंकार can have comfort at any time. यावत्भवेत -as long as this
अहंकार is taken as the real I, life is finished. TF,तावत् असौ- as long as अहंकार is the
I, भव उद्भ:. भव-संसार:, struggle, travelling from one place to another place. In
the current life also I knockabout here and there and after death also there is
knocking out from one body to another. This will never be solved as long as I am
the अहंकार. Then what does वेदान्त want us to do? It doesn’t ask you remove the
अहंकार. Retain the अहंकार but make it a costume. Let the अहंकार be a costume that
we use for playing the dramaon the stage.भगवान ् has brought out this drama and
until the body goes away we have to play different roles. Role based आनन् is not
going to be long lasting, so never depend on those roles for peace, security or
happiness. When you want these three fundamental things PSH- peace, security

and happiness, never rely on अहंकार costume. Use the अहंकार to claim the higher I,
which alone is the source of permanent peace, permanent security and permanent
happiness. If you use the अहंकार as a costume, you are better off. If you become
theअहंकार, life becomes a burden, a problem. The next shloka elaborates on
अध्या as the cause for सस
ं ार. Our choice is de–अहंकार or in-अहंकार. Continuing,
Verse 34-
ने�तप्रमाण �नराकृता�खलो हृद समास्वा�द�चदघनामृ:|

त्यजेदशेष जगदा�सद्र पीत्व यथाम्:प्रजहा तत्फल|| ३४||
Our aim is to learn to withdraw from अनात्म component and claim the आत्म
component with the help of the शास्त्राप् which gives the statement स: एष: ने�त,
ने�त इ�त आत्म-बृहदारण्य वाक्य. न इ�त means, whatever you experience is not
you. This is one of the two fundamental principles of वेदान्त.
One- I am different from whatever I experience. I experience the mike; therefore, I

am not the mike. Distant अनात्म is object of experience, closer अनात्म is also
object of experience. Closer अनात्म means, body, mind, sense organs, thought,
ignorance, knowledge- all are objects of experience. TF ने�त.ने�त-I am not any one
of them.
Two- The attributes of the experienced objects belong to the experienced object.
TF, whatever attributes I experience, शब् स्पश रू रस गन्, colours, forms,
smells, tastes, any attribute I know, ask the question, “Do I know their attributes?
If I know, they do not belong to me. I don’t have any attributes at all. I am
�नगुर्:आत्म, of the nature of चैतन्य. चैतन्य, consciousness, is not the attribute of
आत्म, चैतन्य is आत्म. Consciousness doesn’t belong to आत्म. Consciousness is
आत्म. So, this consciousness, alone, I have to claim as myself.

TF, he says, न इ�त माणेन-with the help of शास्त वाक्य.इ�त- objects of experience.
न इदम ् इत्यथ: �नराकृत: अ�खल. अन्नमयप्रा मनोमयare all negated. In भिक्
literature, we are asked to hand them over to भगवान ्. The idea is don’t claim them
as yours. Either negate them as �मथ्यor तन्मन धन ् सब्
ु कुच् तेरा. Either falsify
them or hand over to भगवान ् but never, ever hold on to अनात्म. �नराकृत:. अ�खल-
all the अनात्म:,पञ्चकोश are �नराकृतम ्.Once all अनात्म are negated, what is left
behind? Our tendency is to say, ‘Nothing is left behind.’ Remember, after negating
all of them, there will be total blankness. The next question is, ‘Is this blankness
known or unknown?’ I amaware of the blankness also. TF, I am the सा�ीof the
blankness. I am not blankness, I am not शन्य
ू . That will become शन्यवा
ू . If I say I
am चैतन्य, it is called आत्मावा.
�चत्घनअमृत. �चत्घ means the pure original consciousness, not RC. Reflection
will be negated alongwith अनात्म. When अनात्म is negated, reflection also will
be negated. What is left behind is not �चदाभास, it is चैतन्य itself. What kind of
चैतन्य?�चत्घनअमृ:- the immortal one. समास्वा�दत- may you learn to claim the
glories of this चैतन्य. That is why in Vedantic meditation we negate everything
one by one. Negate every thought, then there is mental silence. Up to silence, we
are turned outwards. Once I come to silence, ask who witnesses the
silence?Consciousness. Once I come to consciousness, I don’t attempt to objectify
the consciousness, but I learn to claim that witness consciousness which I cannot
see or objectify as‘I am’. This is the first stage of Vedantic meditation. Once we
claim to be the सा�ी चैतन्य, we have to take all the glories of the सा�ी चैतन्य,
described in all the scriptures. �नत्यंशुद्धंबुद्धंअन सवार्धार �नरवयवं one by one,
the most important glory being पणू -� without lacking anything in life. While playing
any role, be it father, mother, husband or wife, there will always be some
complaint and only अहंकारअपणर ू ्त् alone will be remembered. Only as सा�ी
चैतन्य, I can happily claim, I am पणर्ू . I don’t lack anything in life. In fact,our
life’s mission is accomplished by claiming this.

In all roles played in life, there will be some dissatisfaction or the
ना
other.तै�तर�यsays, �कमहं
साध ु the् death bed as अहंकार,if I remember all my wrongs one
.करवम
On
by one, I will die with guilt. Did I bring up my children properly?Why did I send
them to America? So many things flash on the screen of the mind. I remember the
harm that I did to others or all the wrongs others did to me. My daughter-in-law
never respected me. Universal complaint. As though we deserve respect. When I
die as अहंकार, I die with regrets and complaints but if I die as सा�ी चैतन्य, I have
no complaints because पण � द: पण
ू अ ू � इदं सव� संपण
ू � एव. Our aim is to make the सा�ी
dominate in our minds. In the mindthere is atug of war between अहंकारwhich
wants to occupy the mind and poor सा�ी who is also struggling to occupy the
mind. Most of the time अहंकार wins and so life is a drudgery. By forgetting my
real nature, I convert life into a burden full of guilt, hurt and regret.Whenever सा�ी
wins, I my higher nature predominates and I convert life into a blessing.
Remember the 5th capsule? Whether life is a blessing or a burden depends upon
what occupies the mind most of the time. अपणर्अहंका ू or पणर्सा�
ू . What is the
definition of जीवन मक
ु ्? जीवन मक
ु ् is one who has managed to keep the सा�ी in
mindmost of the time. For all others अहंकार is hovering round all them. TF LR
says, सम ्आस्वा�द.आस्वा�द- relishand enjoy your higher nature whenever you
get free time. अहम ् अन्न अहम ् अन्ना:अहं श्लोककृत.अपा�णपादोहम�चन्त्यशि:
पश्याम्यच�ु श्रुणो कणर अणोरणीयान ् अहमेव तद्वत महान्त �वश्वमह �व�चत्
परु ादनोऽहं पर
ु ुषोहमी:�हरण्मयोऽह �शवरूपमिस. So many wonderful मन्तs and
श्लोs on this. We can learn them by heart or learn the meaning and spend as much
time as possiblein recollecting the teaching instead of bringing up worries oneby
one in the mind. LK said,स्पशार् कृत्व ब�हबार्ह्या- why do you carry all the
people in your mind? Let them be where they are. Youare carrying so many people
and feeling the burden all the time. Empty the mind, relax and enjoy. It doesn’t
happen naturally. We have to work for years to achieve that. Once it becomes
natural, one is called �ान �नष्ठ. A �ान �नष्ठis one whose mind automatically
goes to सा�ीwhenever he wants. संसार�is one whose mind will automatically go to
अहंकार whenever there is free time. How to judge which category we belong to?

Watch yourmind when you have free time, you will know. समास्वा�द- enjoy life
। सअम
as a सा�ी,�चत्घनअमृ:-taking the immortal द्र�वम
सवचर्स ेधृताthese
ु all ो��तः।
म are that मन्त alone.
राम says, from the पञ्चकोष extract the consciousness as the essence.
Consciousness pervades and livens all the koshas. May you extract the
consciousness from the physical body and claim I am the consciousness. Similarly,
may you look at the universe from the world.Before negating the world totally, you
have to extract the essence from the world.From the body �चद्रis extracted. From
the world extract the रसंof सत्or the existence principle. When you say the world
‘is’, that ‘Isness’ has been given by me alone. Is it not true? When I go to sleep,
what happens to the world? World is not. Swamiji, the world is there for others.
When you sleep others are also not there. So where is the question of the world for
others? When I sleep neither the world is there nor others are there and the world
loses its existence and gains it back when I wake up. TF, I alone lend existence to
this world. TF, what do you do? आ�सद्र.आ�-ं extract,सद्र- the essence of pure
existence, may you extract from the world. What is the definition of pure
existence? Existence is not a part, product or property of the object. It is an
independent principle which pervades and lends existence to every object.
Existence is not limited by the boundaries of any object. Existence continues to
exist even after everything resolves. Even after the resolution of everything pure
existence continues only, it is not available for transaction.
How does that pure existence look?We have experienced it in our DSS, where we
are in the form of pure consciousness, which is pure existence and pure आनन्
also. Every sleep we are in the form of pure सत् �चत् आनन्. When we wake up,
we take all the attributes of अनात्म and struggle.
TF,अ� सद्र जगत त्यजेत. May you negate or renounce the world by
understanding that it is �मथ्य, like स्वप:.He gives an example. It is like eating
certain types of fruits like orange. After peeling the external skin, you find the
pods. You put each pod in the mouth, suck the juice and spit out the remnants.
Similarly, swallow the world, suck the existence रसंand spit out the remnants
called नाम and रू. That is called Vedantic meditation. तत् फलं प्रजहा- a person

gives up or spits out the remnants the fruit, अम्: पीत्व-after sucking the juice of
the fruit. Similarly, from the micro body fruit �चत् must be extracted and from the
world fruit, सत्must be extracted. Only नाम and रूmust be discarded.Continuing.
कदा�चदात्म न म ृतो न जायते न �ीयते ना�प �ववधर्तेऽन: |

�नरस्तसवार्�त: सख
ु ात्म: स्वयंप: सवर्गतsयमद्व: ||
Having extracted the juice, called the आत्म juice, one has to dwell upon the glory
of the आत्म. आत्मम�हम- we have nothing to complain against the
आत्म.Whatever complaints we haveare all against अनात्म. अनात्म is not worth
complaining about because whatever be the complaint against अनात्म, it is not
going to change the अनात्म because it is the nature of अनात्म. Body is
degenerating. You cannot complain because it will degenerate. People will lose
respect for us as we become useless because that is the nature. As long as we are
useful, we will be respected. Once we lose our productivity not only will we
consider ourselves to be a burden, others will too. You cannot complain. That is
the nature of thepeople, even if they don’t openly disrespect. Theseare all the
nature of the world. Shankaracharya reminds in Bhaja Govindam to stop
complaining and learn to accept them as the nature of अनात्म. यावद्�व�ोपाजर
सक्:स्ताविन् प�रवारोरक्: | पस्चाित्जव जजर् देहे वाता� कोऽ�प न पृच्छ� गेहे
||Accept the अनात्म as it is, claim the आत्म as it is. This is जीवन्मुिक:.
The आत्मis to be claimed as कदा�चत् आत्म, न म ृता:.आत्म doesn’t have death.

This isborrowed from the well-known BG verse न जायते �म्रय वा कदा�चत्. BG
itself has borrowed it fromकठोप�नषद. Here राम also borrows from कठोप�नषद.
Did रामcome first or Upanishads?राम came in त्रेतायbut वेद existed before राम.
राम borrows from the वेद and says, आत्माकदा�चत न म ृता:. It is never dead; it will
never die. न जायते, न �ीयते- no birth, no degeneration. न �ववतर्त- nogrowth.
अनव: - it never becomes a new आत्म. We don’t have old आत्म, new आत्म,
obsolete आत्म, antique आत्मbecause आत्म is the same all the time. In short, free
from all the षड्�वकारात. अिस् जायते वधर्त �वप�रणमते अप�ीयते �वनश्य�-

TB.आत्म is free from all these six modifications. �नरस्तसवर्अ�त:. There is no
gradation for the आत्म. अ�तशय: - gradation is not there for the आत्म. What is its
nature? In the 34thश्लो, �चत् was pointed out in the second line, सत् was talked
about in the third line. In this श्लो, आनन् is talked about. सित्चत and आनन्are
all brought in here.TF,सख ु ात्म: - of the nature of pure happiness. Pure happiness
is not a part, product or property of any object in the world or the mind. The world
cannot produce happiness, nor can the mind. It is an independent principle which
pervades the mind now and then. Now and then means, whenever you are happy,
the mind borrows the happiness from the आत्म in the form of reflected happiness.
Pure happiness is not limited by the boundaries of the mind. It will continue to
exist even when the whole world and mind resolves. Pure happiness survives in the
form of pure consciousness, pure existence, and the happiness will continue. After
the resolution of everything, the happiness survives but it not available for
transaction. So pure happiness is अव्यवहा.य And that आत्म, I am.
स्वयंप: - self-revealing all the time as I am. So, you don’t have to deliberately
think of the idea that I am. You know you are all the time. Throughout the one-
hour class, do you have any doubt whether youare there or not?You need not check
to make sure whether you are in class or not. Even though you don’t think ‘I am’
deliberately, you know I am. This I am self-awarenessis a continuous thinking,
continuous awareness which doesn’t require any deliberateeffort. This is called
self-awareness. Another example- suppose I want to make sure I am not
overshooting the time. Then, I need to look at the clock deliberately, every now
and then. But to check whether I am there or not, no effort is required. This is
called self-evidence of the आत्म. No प्रमा is requiredfor self-awareness. It is
अप्रमे. It is स्वप्र and so स्वयंप:.
Where is this consciousness located? The statement ‘I am’ or the thought ‘I am’, is
taking place in a location. The ‘I am’ thought is taking place in the mind, ‘I am’
statement is taking place in the mouth. The statement has a location- tongue. The
thought has a location-mind. Both mind and mouth are located in the body. The
body is currently located in Sankaralayam. But awareness doesn’t have
location.Do you need an example? Look here- this is the hand. Alongwith the hand
is the light which helps you to see the hand. Now, eventhough you experience both
of them only the hand has a location, but light is not located in the hand. There is

light outside the hand also. In fact, the light is all over the room. It is on you also,
the mike also, between two people also. Light is manifest in the hand but light is
not located in the hand. Thus, when I say, ‘I am’ in the ‘I am’ thought, awareness
is manifest called self-awareness. The ‘I am’ thought has a location, but awareness
or consciousness itself doesn’t have a particular location.Then where is it? सवर्ग:
it is all–pervading. How many such consciousnesses are there? We may say there
is one light here, one light there but no, there is only one light that pervades.
Similarly, thoughts are many, minds are many, mouths are many, bodies are many
but consciousnesses are not many. There is no plural for consciousness. It is only
एकं ,अद्व:.Who is that consciousness? Where is it? Don’t look up and down. That
non-dual consciousness I am. This is what I tried to present, through the five
capsules of वेदान्त. To cure संसार disease and for मो� you have to take the
capsule directly three times a day, five capsules.
Shall we try to remember the five capsules?

1. I am of the nature of eternal and all-pervading consciousness.
2. I am the only source of permanent peace, security and happiness.
3. By my mere presence, I give life to the material body and through the
material body I experience the material world.
4. I am never affected by anything that happens either in the material world or
in the material body. असङ्गो� अयं पर ु ु:.
5. By forgetting my real nature, I will make life into a burden, problems galore.
By remembering my higher nature, I convert life into a blessing.
One mayask what is the great blessing in life? Only problems. वेदान्त says only
when I am alive I can claim my glory. Without body I cannot claim my glory. TF,
life is an opportunity for claiming my own glory. राम says, may you claim this
आत्म by भाग त्या ल�ण.

Page 71, verse 35
कदा�चदात्म न म ृतो न जायते न �ीयते ना�प �ववधर्तेऽन: |

�नरस्तसवार्�त: सख
ु ात्म: स्वयंप: सवर्गतsयमद्व:||
LR presented the main teaching of वेदान्त as the महावाक्य,जीवात्मपरमात्मऐक

which the गर
ु reveals as तद त्व अ�स and the �शष् has to grasp as अहंब्रह्मा.
रामsays, अहं ब्रह्मा will be meaningful and fruitful in our life only if the
meaning of the word अहं, ‘I’ is properly grasped. To grasp the true meaning of the
word ‘I’ involves भाग त्यागल�. We cannot take the conventional meaning of the
word ‘I’but the implied meaning of the word ‘I’. LR says the implied meaning is
that ‘I’, which is free from all the अनात्म. अनात्मis all that comes under object
and TF, part of the universe. Just as the entire universe is called अनात्म, there are
certain parts of our own personality, which also belongto the universe but we have
taken them as part of ourselves. Take the physical body itself, it is an integral part
of the अनात्म world. If you remember TB अन्नरसेनै भत्व ू अन्नरसेनै वद ृ ्�ध प्रा
अन्नरूपपृ�थव् यद्�वल�यत तदन्नमय कोशः. It has come from the पञ्चभूता�, it
survives because of the पञ्चभूता�and it goes back to पञ्चभूता�. TF, the body
which belongs toपञ्चभूता� iscalledअनात्म. TF, theअनात्म part of ourselves
should be handed over to the अनात्म world. This process is called भाग त्या
ल�ण. This handing over our अनात्म part to अनात्म is not a physical job. It is
nothing but dropping the अहंकारand ममकार w.r.t अनात्म. As long as I take
themas ‘I’, that is the body or the mind as ‘I’,अहंब्रह्मा आनन्दस्व: will not
be meaningful. If I claim I am the all-pervading ब्रह्as the body, the intellect
sees the contradiction because the body is not all-pervading, ब्रह् is all-pervading
How can ‘I’, the non-pervading body and ‘I’ the all-pervading ब्रह्ever be
identical? Similar contradictions occur when the word ‘I’ is used for the mind
which is full of worries and the आनन्दस्व:ब्रह्. TF, भाग त्या ल�ण should
happen in the mind. I should learn to use the word ‘I’ excluding the body, mind,

sense organs, thoughts. I should use the word ‘I’ for only that thing which is left
behind after excluding everything. The श्रु also helps in that process through the
statement स एष ने�तने�तइ�तआत्म. Whatever you are experiencing you negate as
अनात्म. Body - I am the experiencer, the body is experienced, so exclude the
body. Sense organs are experienced-अनात्म. Exclude. Mind is
experienced.अनात्म. Exclude. बद
ु ्�is experienced. अनात्म. Exclude. ने�तने�तइ�त
प्रमाण keep on excluding. After sometime you will find there is nothing for
exclusion. When all excludable are excluded, whatever is left behind is ‘I’ the
आत्म.
The next question is,‘Nothing is left behind because I don’t see anything.’ LR says,
when you say I don’t see anything there is somebody who says I don’t see. So that
one who reports the absence of everything and is aware of the absence of
everything is the सा�ीचैतन्य, the witness of the presence of things and the witness
र भा, अभाव, सा�ी is the चैतन्य.
of the absence of things. सव्
The next question is, “Whatare the dimensions of this ‘I’ the चैतन्यthat now
remains?What is the size of the चैतन्य? Is it square? Is it circular? Is it triangular?
Whatare the attributes of that चैतन्य? How to know? I have no way of knowing
because to see the attribute of चैतन्य I should objectify it. Since चैतन्य is not
objectifiable, I have no way of identifying the size, shape etc. TF, that I am,
consciousnesses, I know by myself but I cannot know the dimensions of
consciousness. It is beyond प्रत, अनम ु ानप्रमा. It is अपौरुषेय�वष:.That I exist
as a conscious principle is not अपौरुषे. I know it myself.No शास् will
say,‘Youexist.’Nobody confirms that I am existing. For शास्to declare I must be
existent. I AM or I am consciousness doesn’t require शास्त्रप्. To know that I
am different from the object doesn’t require शास्त्रप् but I have no way of
knowingthat I am ब्रह्. TF, if I want to know my attributes, I have to go to श्रु
प्रमा. Justas, if I have to see my own face I have to go to a mirror. No matter how
powerful my eyes are, I cannot seemy own face. Eyes require a mirror to know, to
see, themselves. Face requires a mirror to see itself. Similarly,‘I’, the
consciousness, requires an extraneous प्रमा to tell me what is the size of me, the
चैतन्यंत�व. Not the size of the body or mind. शास्त्रप् revealsmy dimension.
Our aim is to come to this consciousness and learn to claim the nature of ‘I’as
revealed by श्रु प्रमा. श्रु-based �न�दध्यासन helps me claimmy glory.What is
the advantage if I do claim my real glory? When I claim my glory as the real I, the
आत्म, then, when the relative called अहंकारis going through its usual ups and
downs and when life itself appears a meaningless burden, it dilutes the pain of
अहंकार. अहंकार hasseveral problems but you can dilute the pain of अहंकारonly by
claiming the glory of आत्म. Then, you can push away the pains of अहंकार, the
failures of ‘I’ as a husband, failures of ‘I’ as a wife,as mother, as father. When the
अहंकार-I problems are occupying the mind, they can be flushed out only byanother
counter thought- प्र�तप�भाव, that is claiming the glories of the higher ‘I’.During
the night we see several stars in the sky. There arecountless stars. How long can we
continue to see the stars? Until the sun rises in the sky. You cannot say stars are
not there because you know they are. You cannot say theyare there because you
don’tsee them. TF you have to say, they are as good as not there even though they
are very much there. Similarly, in the mind, अहंकार’s problems are as many as
many the stars.So many things occupy and disturb the mind. The only method of
removing the countless stars of अहंकार problems in one stroke is to make the
�ानसयरू :,ब्रह्मस: rise. When I bring to mind the higher ‘I’ and its glory, all the
problemsbecome, not absent, but can be ignored. Kneejoint pain continues, son
continues to be jobless, daughter continues to be unmarried. All of them stay the
same but they can be ignoredinthe claiming of the higher glory.
We sawthat higher glory in the 35th verse.कदा�चदात्म न मरुत न जायते न �ीयते

ना�प �ववधर्त अनव: षड्�वका र�हत:. Free from all
modifications.�नरस्तसवर्अ�त:.There is only one आत्म, which is never subject
to comparison with another आत्म. Whereas अहंकार is always subject to
comparison. Comparison leads to jealousy, hatred and inferiority complex. Many
of our problems are because of comparing with neighbours, brothers. One is very
rich, one is poor.Most problems are because of अहंकार. Thus, all those issues are
set to rest in one stroke.All of them are in अहंकार. I rise above the अहंकारand abide

in the comparison-freeआत्म. �नरस्तसवर्अ�त:. अ�तशय: -तारतम्य or
comparison. सख
ु ात्म: which is of the nature of pure happiness. We saw the five
features of pure happiness in the last class. Not only is it आनन् स्वर: स्वय प्र:
it is स्वय प्रक: चैतन्य also. सवर्ग: where is it located? अहंकार is located in one
place but आत्म is not confined to one place.सवर्ग:no complaints of space, time.
All complaints are wiped out in one stroke. सवर्गतsयम ्, अद्व:.अद्व: non–dual.
In बृहदारण्य, द्�वतीयाद् भयं भव�त in duality all these problems cannot be
avoided. Continuing.
एवं�वधे �ानमये सख
ु ात्मक कथं भवो द:ु खमय : प्रतीय |
अ�ानतोsध्यायासवशात्प्रक �ाने �वल�येत �वरोधत: �णात् || ३६|| 23.52
If आत्म is ever free and glorious, how did humanbeings get into संसार? If I am
the आत्म and ever glorious, कदा�चत् (previous श्लो)? We always want to know
the beginning and cause of संसार. Here, LR answers that question by saying that
सस
ं ार is because of us superimposing the अनात्मon the आत्म. This
superimposition is caused by the ignorance of the nature of the आत्म. TF, the
cause is traced ultimately to self-ignorance alone. That is why when we say
असतोमा सद्गम –‘May you lead from mortality to immortality’- we need not go
from one place to another; we only have to go from ignorance to knowledge. It is
not physical travel. It is a clear, internal travel from ignorance to knowledge. Our
problem is अ�ानं and so liberation is liberation from अ�ानं alone. The word मो�:
means freeing myself from ignorance.
TF, LR says, एवं�वधे �ानमये सख

ु ात्मक - in this wonderful glorious आत्म, एवं�वधे
- of the above description given in the 35th verse, which is �ानमये, of the nature of
pure चैतन्य, सख
ु ात्मक - of the nature of pure आनन् also. कथंप्रतीय? How come
we are experiencing संसार:भाव:-the problem of संसार which is द:ु खमय:- in the
form of pain whether physical, emotional or intellectual pain. This is because I
don’t have the answers to the fundamental question- Why did भगवान ् create this

world? If he created the world, why couldn’t he create a wonderful world where
there are no problems at all. Birth is joy, growth is joy, decay is joy, death is maha
joy. Why can’t he create a world full of joy? After all he is omniscient and
omnipotent. We don’t have answers to these questions. Whenever we face
problems in life, then these questions come. When we don’t find the answers, it is
called intellectual pain. How did this संसार originate in meif I am ever free and
आनन्दस्व:? How can द:ु खं come in आनन्दस्व?प्रतीय. This is the question
for which LR gives the answer. अ�ानत: -it is purely because of self-ignorance.
Then the next question is when and why did ignorance come? What is our answer?
Ignorance never changed. Ignorance never came from outside. We are always born
with ignorance. That is the capital with which we are born. All kinds of ignorance
are there in us, including self-ignorance from beginning-less time. We can remove
some kinds of ignorance through education but we never work to remove self-
ignorance. We can study economics and get rid of the ignorance of Economics.
Likewise, Music subject removes music ignorance. We never we take आत्म as the
subject for M.Sc, Ph.D. We never work to remove self-ignorance. Any ignorance is
अन�ध:,so there is no question of ignorance coming. Since ignorance is अन�ध:,
ignorance-based misconception is also अन�ध:. TF,अ�ानत: because of अ�ान,ं
which is called मल ू ाअ�ानं, मल ू ाअ�वद्यor माया, there is self-misconception. This
will never go by itself. This is another unique nature of ignorance. Everything else
will be born in time and die in time. You need not work for its destruction. You
need not destroy the body. In due course the body will die. Everything in creation
will die naturally in time but ignorance is the only thing which will never die
naturally. So, even when the body dies, ignorance will continue. Even during sleep,
ignorance continues. During मरणं,ignorance continues. During प्रल, ignorance
continues and never dies naturally. We have to work for the destruction of
ignorance. Once we gain knowledge, ignorance will automatically go. You need
not request ignorance, “Now �ानं has come, kindly vacate.” Onthe arrival of �ान,ं
ignorance will go away. For मो�, we have to always work. TF, �ाने स�त-in the
wake of knowledge, �वल�येतअ�ान-ं अ�ान,ं self-ignorance will go away,�णात्-
instantaneously.There isno time gap. When the light is switched on, darkness goes
away. You cannot say, after how many minutes? You cannot say, I switched on the
light and now the darkness isslowly receding. The moment light comes, darkness,

instantaneously goes away. Similarly, self-knowledge and मो� are instantaneous.
TF,�णाित्वल�ये.�वरोधत: -because knowledge and ignorance are posed to each
other and opposite things can never coexist.�ानं and अ�ानaं re original enemies,
�वरोधत:. The problem is ignorance, solution is knowledge.
यदन्यदन् �वभाव्यत भ्रमादध्यास�मथ्याहु �वपिश्च: |

असपर्भुतs�ह�वभावनं यथा रज्ज्वा�द तद्वदपीश्व जगत् || ३७||
This अ�ानं becomes a cause of संसारdue to the operation of two of its powers-
�व�ेप शिक्and आवरण शिक्. Like �नद् स्वप. �नद् is a form of ignorance.
Ignorance of myself as a person.That ‘I’ is lost sight of when I am taken over by
�नद्. Until �नद्comes, I know I am in this room, that I am lying down on the cot.
The waker- I is remembered until sleep comes. The moment sleep comes, the
waker forgets himself as the waker. �नद्projects a स्वप प्रप because of its
�व�ेप शिक्. After the projection of the SVP, I myself enter the स्वप. In fact, it is
wonderful. I can enjoy my glory and all the things I have createdby entering the
dream. I have so much creative power. How do I enter the dream? By entering a
dream body. I cannot use this body in स्वप so I make use of the dream body
which is called entry into dream body तद्स्रुष तदेव अनप
ु ्रा�व. This is also
wonderful.Through �व�ेप शिक्, I create and enter the स्वप शर�रंand enjoy the
SVP. But I am not allowed to enjoy the स्वप, because the आवरण शिक्becomes
operational and makes me forget that the entire dream is a false projection of mine.
This fact is concealed after I enter theस्वप शर�रं. I forget that the स्वप शर�रं and
the स्वप प्रपare both false projections whereas, the reality is something else. I
forgetthat‘I am’, the projectorwho is real and that the स्वप शर�रं and the स्वप
प्रप are �मथ्. Thus, the first problem is the projection caused by �नद्which is
the �व�ेप शिक्. Thesecond mistake I make is that I mistake the dream body for
the real ‘I’. I do not know that I am the waker on the bed and that it is only a
projected dream body. Not only do I lose my identification with Wakerhood, I
transfer the attributes of the dream body, the fake projected bodyon to the original
‘I’, the waker.
The two problems-
1. Projection of body
2. Transferring the attributes of the dream body onto myself
So, when the dream body is chased by a dream dog, I don’t say a �मथ्body is
chased by a �मथ्dog. In the dream, the �मथ्body is not �मथ्body but is the real
I. I say, ‘I am being chased by a real dog-not a �मथ्dog.”
I project �मथ्body, ok. I project �मथ्dog,ok. �मथ्dog chasing �मथ्body is also

ok. Problem is not only do I project �मथ्body and �मथ्dog, I take �मथ्body as
myself. Not as �मथ्,but the real I and the �मथ्dog becomes the real dog. What is
the condition now? The real dog is chasing the real I and I run. The only hope is
you hit your head somewhere and wake up. Then, youare saved. Otherwise running
goes on and on. What LR says is, this body is also another �मथ्body projected by
the मल
ू अ�वद्य, which is in me, the super waker. I, the super waker, in super �नद्,
have projected this �मथ्body, which is chased by so many problems of the world.
I never say, this �मथ्body is chased by �मथ्problem. I say,“I am being chased
by so many problems. I feel like running to Rishikesh,Swamiji.”Vedanta says that
all the problems are projection by मलू अ�वद्य. The body is the projection, the
transference of the �मथ्body and its attributes on to oneself. So, the first
problem is �मथ् body projection. The second is, �मथ्world projection.
Transferring the body’s attributes onto myself is the problem. When I, as the
individual become real, the world also becomes real, chasing becomes real,
problems become real, सस ं ार becomes real, astrologer also becomes real, राहु
दशand बधु दशbecome real for which you have to wear varieties of gems. So, there
is gemology, numerology etc. Another person says, change the spelling of your
name Subramanian. Not only should you change, you also write it 1000 times. All
�मथ्world chasing, �मथ्body mind complex. I have projected the �मथ् and I
have transferred �मथ्attributes on to myself, who am असङ्:, who doesn’t have
वणार्श, वय, अवस्थ. None of them is really there. As long as you deliberately
enjoy the वेषं,it is ok. When वेषंbecomes real, then life becomes a huge burden.
Who says? Rama says.

यदन्य अन्य �वभाव्यत भ्रमा-when a false thing is projected upon something
else. The example is the rope-snake example. Without rope-snake example there is
no Vedanta. When a false thing is superimposed on something, भ्रमा- confusion,
delusion, ignorance. Here, we can take भ्र as ignorance. अध्यास इ�त अमंु
आहु:this false projection due to ignorance is called अध्यास- superimposition,
अ�नवर्चनी ख्या�:of �वचार सागर. अमंु �वपिश्चत. �वपिश्चत: -the wise people of
वेदान् शास्.त They declare it is like,असपर भतेू अ�ह �वभावनं यथा. असपर- something
which is not a snake. It can be anything, a water pipe, a maala, a rope. Because of
our ignoranceअ�ह �वभावनं -the appearance of a snake.The snake is used because it
causes fear. The non-existent snake causes fear, that is the mystery. Doctor says
you have to give your blood for investigation. Immediately,we Google our
symptoms for which it throws up 2576 diseases. Out of all those diseases, we will
imagine the worst and our mind thinks so fast that we will have imagined the worst
disease, found out which hospital has the best doctor for that disease and what our
financial position is. All of them. After the investigation, the doctor says nothing.
So that means, all the fear that I had is caused by what? A disease which did not
exist. So how can a non-existent thing cause problem? Vedanta says, this is due to
the subject projecting that particular thing. Similarly, I amअद्वैत, द्वैत is non-
existent. But I, the अद्वैत, project the nonexistent द्वैतwhich is caused by
अ�वद्यor ignorance. TF असपर भते
ू यथा अ�ह �वभवनं यथा रज्वा�दक . रज्ज - rope,
तत्वा-in the same way upon the one and the same अद्वै ईश्व:, which is एक
आत्, in which Jam, PAM duality is not there at all. The entire world is created of
पञ्चको and or शर�र त्र and प्रप त्र. Both are projected by ignorance only.This
is the first stage of the problem.The second problem is, I transfer their attributes
upon myself.

Page 75 verse 37,
यदन्यदन् �वभाव्यत भ्रमादध्यास�मथ्याहु �वपिश्च: |

असपर्भुतs�ह�वभावनं यथा रज्ज्वा�द तद्वदपीश्व जगत् || ३७||
LR started the teaching by pointing out that the cause of संसारis अ�ान,ं 9th
verse.Since अ�ानं is the cause of संसार, संसार will go away only when अ�ानं goes
away. कारणनाशेकायर नाश: when the cause is removed, theeffect is also removed.
Thereafter, he elaborated on the methods of removing ignorance like कमर्यो and
उपासनयोगto prepare the mind, after which one should work for knowledge.
Knowledge alone will remove ignorance.So, first �ानयोग्यत प्राि: then
�ानप्राि:.First, gain fitness for knowledge with कमर्यो+उपासनयोग, then gain
knowledge by �ानयोग.�ानयोग is श्रवणंमन and �न�दध्यासन under the guidance
of a गुर.
Then LR talked about the types of श्रव or enquiry. The primary enquiry is
महावाक्य�वचा. Through महावाक्य�वचा one has to gain knowledge अहंब्रह्मअ.
While claiming अहं ब्र अिस्, the meaning of thewordअहं should be only
consciousness in the body. We shouldexclude the अनात्म. Body, mind, thoughts
should all be mentally handed over to the world. This is called भाग त्या
ल�ण.अनात्मshould be pushed into the अनात्म world. When all the अनात्म part
is disowned, only the आत्म, consciousness, will be left behind. I, the
consciousness, doesn’t have the limitations or attributes of the body or mind.
Disownthe अनात्मand its attributes. What will be left is the attribute-less and
limitless consciousness alone. That consciousness is named ब्रह्. I don’t have to
become ब्रह्or attain ब्रह्. When I disown what doesn’t belong to me, I
happen to be ब्रह्only. By adding the wrong thing, I become जीव. By deleting
the wrong things, I become ब्रह्. The nature of ब्रह्isdescribed in the 35th

verse, which is the final�न�दध्यासन.आत्म न म ृता न जायते न �ीयते which is the
description of आत्म ब्रह्. With this the main outline of the teaching has been
given. ब्रह् is �नत्: सवर्ग: अनन्: �नगुर्: �नत्यमुक:.
From the 36th verse, LRenters the second phase of the teaching, which is a
technical and shastric discussion of howअ�ानं or ignorance causesसंसार. A highly
technical portion, which Shankaracharya begins with his famous
अध्यासभाष्.अ�ानंअध्याससंसा. Howdoes this development take place?
Originally अ�ानं was there in one ब्रह्. So, ब्रह् the eternal consciousness
alone was there, neither called जीवात्म nor परमात्म. Originally एकात्म ब्रह्
alone was there, with अ�ानं,because अ�ानं doesn’t have a beginning.अ�ानiं s
अना�ध. This अना�धअ�ानं called मल ू ा�वद्य, called माया was there in
ू ा�ान.ं Thisमल
theall-pervading consciousness. माया alone has creative power as wellas
concealing power- �व�ेप and आवरणशिक्. These are in मल
ू अ�ानं called माया
which is located in ब्रह्. मायाand अ�ानaं re जडं. ब्रह्is चेतन त�व.ं Then, the
�व�ेपशिक् of माया got activatedat the appropriate time. When the�व�ेपशिक् gets
ready because of LOK, from thereone by one, मायाक�पत देश काल कलना वै �च�त्
�चत्रीकृ.आकाश:संभत
ू : आकाशात वाय:ू वायोरिग्:पञ्चभूत�श्र. Then
ू मभत�
पाञ्चभौ�तक�श्र.स� ू श्रिष्टस्थूलभूत�श्रिष्टसू�मभौ�तक�श्रिष्टस्थू
. Inother words, the entire universe, all the 14 लोका:, all thecelestial, human,
animal and plant bodies. Bodies are also created and by projected by the
�व�ेपशिक् of माया. This �व�ेपशिक् of मायाprojects all of them and they all
continue to be inert principle only because theyare all माया’s projection, माया’s
modification by adding varieties of names and forms.TF, first मायाor अ�ानcं reates
and projects the world. The word माया and मल
ू ाअ�ानं must be understood asone
and the same. First the अ�ानं projects the entire universe including the
BMSC.Until now, the �व�ेपशिक् is operational. The consciousnessब्रह्
happens to be all-pervading. TF, the entire created universe is also pervaded by the
same ब्र चैतन्य. And that consciousness is included or enclosed within the

BMSC also like, when this hall is built, the all-pervading space is also available
within the hall also. You need not invite the space, “Hall has been constructed,
please come and occupy.”Not like requestingelectricityconnection, water
connection etc. You need not work for it.Even as the hall is completed, the all-
pervading space will be available as the enclosed space.In the same way, the all-
pervading consciousness, ब्र चैतन्य, will be available within the BMSC which is
now renamed, आत्माचैतन् or सा�ीचैतन्य. आत्मor सा�ीis the same all-pervading
consciousness, which isnow available as theenclosed version.The enclosure does
not and cannot divide the consciousnessjustas space cannot be divided by the
walls.Space is only seemingly divided. Consciousness also cannot be actually
divided. It is seemingly enclosed and separated.This one
iscalledआत्माचैतन्यंसा�ीचैतन. आत् चैतन्यis ब्र चैतन्य, सा�ीचैतन्य is ब्र
चैतन्य.
When the सा�ीचैतन्य is enclosed within the BMSC, the

consciousnesswilldevelopself-awareness in the form of अहं , in the form of I. The
self-awareness is not formed in the wall. The wall doesn’tsay, ‘I am’, the mike
doesn’t say,‘I am’. Only within living beings the consciousness is as self-
awareness.Are youaware that youare in this class? You don’t have to work
separately for being self-aware. If I ask you about anything else, you will have to
say, ‘Let me see and confirm’ but not if I ask, ‘Areyou in the class?’You don’t ask
me to wait. You know you are. This is called self-evident self-awarenesswhich
belongs to सा�ीचैतन्य, आत्माचैतन्.This ‘I’ theसा�ीचैतन्य,आत्मचैतन्, doesn’t
have any problem, no सस
ं ारbecause आत्म is incapable of having संसार. Being
असङ्, itcannot becomeसंसार�.TF, the आत्म continues to be असंसार�.
Later, because of this self-awareness, I becomeaware of the body and aware of the
mind also. Through BMSC, world awareness also comes. Every �ानी is aware of
himself, his body, the mind and throughthebody-mind aware of the world also.
Self-awareness is not a problem, body awareness is not a problem, mind awareness
is not a problem, world awareness is also not aproblem since a�ानी also has this. A
�ानी iscalled �ानी because when he has self-awareness, he is aware of the fact that
I am the enclosed consciousness who is really identical with the all-pervading
consciousness. As consciousness I don’t have any problem.पश्यन श ृण्वन �प्रुश

िजघ्र नव
ै �किञ्चत करो�म I am अकतार्अभोक्ताअसंसा.In my presence,BMSC is
doing all those things. I am सा�ीमात्. मक
ु ्:अिस्. �ानी has got self-awareness and
that is not a problem.When the �ानी claims ‘I am’, the meaning of ‘I’ is enclosed
consciousness. I am in the body. I am not the body. On Sundays, I am in the hall,
but I am not the hall. There is a big difference between ‘in the’ and
‘the’.Similarly,‘I am in the body’, is not a problem but in the case of an अ�ानी, the
आवरणशिक् of माया becomes operational when self-awareness comes.तद दृष्ट
तदे व अनप
ु रा�वशत्.अनप
ु ्रव अनन्तर- when self-awareness comes, then the
आवरणशिक् of माया becomes operational. TF, I ignore the fact that I am the
enclosed, consciousness principle who is one with the all-pervading
consciousness.मै एवसकलं जातं म�य सव� प्र�तिष्- this fact that I am the space-
likeconsciousness is concealed by the आवरणशिक् of माया. I forget that in me the
world rises, in me the world rests and into me the world resolves. This fact is
concealed by the mischievous मायादेवी. मायादेवी conceals this fact and because of
that, I commit a महा blunder. Up to now, no problem with the arrival of the world,
self-awareness, body awareness, mind awareness. Not only are they not a problem,
it is actually nice entertainment. Otherwise like DSS, how long can you enjoy the
free show that माया projects the world and keeps the drama going?TF, until now
there is no problem. But because of the ignorance of this fact due to आवरणशिक्,
I commit a mistake which is called अन्योन्यअध्:. I mix up the enclosure and
the enclosed. I mix up the container and the content. Which one is the container?
The body is a container, mind is a container. पञ्चको:where the original layer is
भगवान ्-आनन्दमयको; within that �व�ानमय, within that मनोमय,प्राण. They
are allencasements, all containers. What is the content? आनन्दआत्.ब्र
पच
ु ्छंप्र�त:.What do I do? I mix up and mess up and I identify with the container-
BMSC. Instead of saying the body is born, I say, ‘I am born,’ and extend the
chocolate or blow the candle. Thereafter,भीमरत शािन्, षिष्टयप्तपू�,
शदा�भषेकं ,कनका�भषेकं loud declaration of my confusion. The body is getting old,
that is the container. ‘I’, the content, am not. Similarly, the mind goes through
varieties of emotions because of कमर and वासन.

I can try to improve the mind.Nothing wrong.Using the mind is not a mistake,
improving the mind is not a mistake but concluding that I am the mind or that I
have the mind is a mistake. I the आत्म, do not have a relationship with anything.
असङ्गआत् cannot be the possessor of anything. To be a possessor isto have a
relationship. It is called owner-owned relationship. �वश्व पश्य� कायर कारणतया
स्वस्वा संबन्ध:. स् -owned, wealth, देवस्व.स्व – wealth, property, स्वा�- I am
the owner. आत्मcannot be the owner because to be the owner,you should have a
relationship in the form of possessor and possessed. आत्मbeing असङ्:, आत्म
doesn’t have a relationship with any blessed thing. आत्मaccommodates everything
but is not related to anything. TF, I am neither the mind nor am I the owner of the
mind. But because of ignorance, I either claim that I am the mind or I claim that I
have themind.Not only do I identify with the mind, I also identify with the
attributes of the mind. When the mind is depressed, I never say the mind is
depressed, I say,‘I am depressed.’महा problem. So, when I distance myself from
depression, then the mind has a problem but I haveno संबन्. When I develop
सा�ीभाव, the mind’s power to have depression thought will beweakened. It is like
pedaling and saying the cycle doesn’t stop. Pedaling is identifying with the
mind.The moment I identify with the mind, the thoughts will go on and on. A
simple concern will get converted into a panic attack. Suppose a thought comes, ‘I
think, I will lose my job because my friend said he lost his job.’ The mind goes on
working and a simple concern becomes-
ध्यायत �वषयान्पुंस सङ्गस्तेषूपजायत
सङ्गात संजायते कामः कामात्क्रोधोऽ�भजायत२.६२ ।।
क्रोधाद्भ सम
ं ोहः संमोहात्स्मृ�त�वभ्
स्मृ�तभ्रं बद ु ्�धनाश बद ु ्�धनाशात्प्रणश्२.६३ ।।
This is called spiraling index. A single thought can spiraland become a cyclone or
a super cyclone of 300 km/h speed. How did it start? All because I identify and
travel along with the thought. Already ignorance and fear are there. Fear will
project only negative thoughts. As somebody nicely said, an ignorant mind is the
dark room in which negatives are developed. In the olden days, when you took a
photograph, you had to develop the film roll in a dark room. TF, the negatives are
developed in the darkroom.Similarly, in the darkroom called ignorant mind all

negatives are developed-राग द्वे काम क्र लोभ मोह- all because of अध्या:.TF,
LR says, through �ानं we are attacking the अध्या part of अ�ान.ं Once आत्म and
अनात्म have been sorted out and I have understood that I am the enclosed
सा�ीचैतन्य, continuation of the body, mind or world is not a problem.
अध्याalone is the problem.
TF, the aim of the वेदान्तis आत्म अनात्म�ववेwhich is the crucial part. This is
howthe महावाक्य works. This आत्म अनात् अध्या resolution alone is presented
as भाग त्या ल�ण.This is the mechanism of how it works. In the 36th verse, page
74 top line- अ�ानत:अध्यासवशात. Ignorance doesn’t create the problem directly.
Ignorance causes the problems through अन्योन्यअध् only. That is developed in
the form of अहंकार, ममकार, कता,र भोक्त, प्रमा, रागद्वे, अपणर्त
ू
helplessness,HAFD- Helplessness Anger Frustration Depression. A कतार is always
helpless because I am unable to do manythings that I want to do. I would like to
change every family member. We forget that they are trying to change us. So, as a
कतार, I feel helpless. As a भोक्त, I want to experience many things but am unable
to. As a �ाता, I am unabletodo many things. TF, कतार भोक्त प्रमा अहंकार is born
out of अध्या. As long as these three are there, अध्या is there, अहंकार is there,
कतार भोक्त प्रमा is there, HAFD, will be there. This was said in मण्ड
ु उप�नषद.
समाने व�ृ पर ु ुष �नमघ्:- steeped in देह अ�भमान अनीशयासोचा�त. अनीश means
helplessness becausemost of the things are not under my control because of
अनीशसोचा�त. सोचा�त means complaint. If you ask, “How are you?” Finished!
Entire रामायणंand महाभारतं starts.
अध्यासवशात्प्रक this is the development now in the 37th verse which we

completed in the last class.LR talks about the first work of अ�ानw
ं hich is the
�व�ेपशिक् role of creating the universe. आवरणशिक् and अध्या will be given in
verse 38. In the 37th verse, the first function of अ�ानं is with this
�व�ेपशिक्through which the whole universe is projected. यदन्यदन् �वभाव्यत

भ्रमा-because of the अ�ानं, अन्यत्अन् �वभाव्यत upon ब्र चैतन्य the entire
universe appears. अध्यास�मथ्याहुरम �वपिश्च: thisitselfis a type of �श्रि which is
called the first अध्या.Macro अध्या:,like असपर्भूतेअ�ह�वभावन यथारज्ज्वा�द
like the snake appearing upon the rope. Similarly, ईश्वर- ब्रह्, upon ब्रह्the
world appears, bodyappears. Up to that is the first function of अ�ान.ं This is not a
problem. The problem is with the second अध्या, second functionwhich is
identification with the BMSC. That is said in verse 38.
�वकल्पमायार�हते�चदात्मsहङकारएषप्र: प्रकिल: |
अध्यासएवात्म�नसवर्कारणे�नरामयेब्रह्म�णके ||
‘I’ at the second level is talked about here. The first level is the arrival of the body,
the second level is mixing up with the body. The first level in VS language
अ�नवर्चनी ख्या�. Second level is अन्यथ ख्या�. �वकल्पमायार�हते�चदात्म.
Who am I? I am the �चदात्म:, the enclosed consciousness which fact I am not
aware of. Really speaking, I am the un-affected consciousness which is free from
�वकल् and माया. �वकल् means the projected universe as no connection to me. It
doesn’t touch me because I am असङ्गआत् justas the space is not contaminated
by the enclosure pot. If you have kept some fragrant or foul-smelling thingsin the
pot, the space accommodates the object within the pot but the space doesn’t
become fragrant space or foul-smelling space either. Space accommodates, space
is not contaminated. Who am I? I am �चदात्मर�हत,uncontaminated by �वकल्–
universe, body, mind and also माया, the cause of all these things. So I was मक
ु ्:, I
am मक ु ्:. I am incapable of becoming a संसार�. I am aसंसार� is
ु ्:, I will be मक
only a wrong thought that I have been entertaining successfully. We have got so
much will power that we have preserved in thinking, ‘I am a संसार�’ so
successfully that even after studying वेदान्त for 25 years, we manage to preserve
the thought and hope and pray that soon, we will become मक
ु ्:, preferably in this
जन्, and if not, then at least in the next जन्. “Swamiji, can you guarantee?”
Many of us are very sure that in this जन्, it is not there. Thus, I am संसार� is a
simple thought born out of ignorance, अध्यासृव �:.This ignorance is so powerful

and we have so much logic to prove that I am संसार�. So, not only do we entertain
the thought, we also justify the thought. TF, liberation has to be a future event, we
are very sure. TF�चदात्मकेअहंका:.अहंकार- I am संसार� thought and when this
thought is there, then the meaning of the word ‘I’ is no more enclosed
consciousness but that ‘I’ now means, we have already embraced the BMSC and
within that there is powerful प्रार, which also we have taken. We go to
astrologers to readour प्रार alone. Planets are not giving us problems; planets are
indicators of our प्रार. प्रार gives varieties of problems and so I run to the
astrologer because my conclusion is that, I have this unfortunate प्रार. This ‘I’ is
the pseudo I because of transference. वेदान्त differentiates between the two- सा�ी
is called अहम ्, pseudo I is called अहंकार:.The word कार indicates transferred
attribute. अहंकारएष: प्र:-it is the first अध्या, called अहंकारअध्याthat
arrived.During DSSwe don’t have अहंकार, we don’t have संसार. When we wake
up, the world comes, the mind rises. This happens to a �ानी also but the �ानी
never says,‘I am a संसार�.’TF, arrival of the world and BMSC is not a problem.
When they arrive, we say, ‘I am this body.’ This is called प्राथ� अध्या- the
prime superimposition. In अध्यासभाष्Shankaracharya says,अह�मदं ममेद�म�त
नस
ै �ग्
र : अयं लोकं व्यवहा:.So प्र:अध्या: (3rd line)प्रकिल: is created because
of अन्योन्यअध्:.All these exist in the pure uncontaminated चैतन्य. चैतन्य
accommodates all of them. What is that चैतन्य? ‘I’ the महा असत् MA.TF, अध्या:
एव उत्पद्य. All of them rest inआत्म�,in that consciousness, सवर कारणे, which is
the अ�धष्ठान,the basis for all these things, including माया, universe, body etc. And
�नरामये- आमय literally means pain or sickness, �नरामय means free from all forms
of pain.
Physical pain is one type of pain. Emotional pain is still subtler and deeper and
intellectual pain is the deepest pain. The intellectual pain expresses in the form
of,‘Why me?’ Have you heard this - ‘Why me? I am such a nice person, I do पज ू ा. I
attend your classes also,Swamiji. I am a wonderful person. Neighbourhas
problems, understandable. I shouldn’t have any problems.’Of all the people, I am

facing problems. Greater sorrow is, the neighbour who doesn’t attend class doesn’t
have any problem. So, this is the intellectual pain. Why do good people suffer and
bad people have a gala time? When I ask this question and I get angry with god, it
is an intellectual pain. Thus, we go through physical, emotional and intellectual
pain.
Really speaking,आत्म is free from all of them. Intellectual pain belongs to the
intellect, mental pain belongs to the mind and physical pain belongs to the physical
body. All the three are containers. I am the content. This is not known.
So,�नरामयब्रह्म�णके परे . के वलम ्- non dual, परम ्- transcendental.
Transcendental is a beautiful word. It means even when it is in contact with the
world, it doesn’t get contaminated. The example for transcendence is the screen
and the movie. Though the movie is upon the screen, the screen doesn’t get
contaminated. TF, the screen is immanent in the movie but at the same time, it is
transcendental. Immanent means it is associated with movie. Transcendental means
it is not contaminated by the movie. आत्म is अन्तयार्- immanent, आत्म is पर: -
transcendental, everywhere but uncontaminated. Continuing,
इच्चा�दरागा�दसुखा�दध�मर्: सदा�धय: संस�ृ तहेतव: परे |

ु स्वरूपेण�वभाव्यते: || ३९ ||
यस्मात्प्रसुप्तौत: पर: सख
Once I become कतार्भोक्ता�ाidentified with BMSC अहंकार is born. अहंकार has

three aspects-कतार्अहंका:भोक्ताअहंका:�ाताअहंकार:.आत्म by itself is अकता,र
अभोक्त, अ�ाता, not even a knower. Each अहंकार has got many desires. कतार has
so many things he would love to do. भोक्त has so many desires to enjoy. �ाता has
got so many desires to know. TF, all the three have continuous desires,
unfulfillable desires. TF, there is a sense of अपणर्त ू -incompleteness.
इच्छा�दरागा�. इच्छ- desire galore. कता’र s desire to do, भोक्त’s desire to enjoy and
�ाता’s desire to know. Each one has got bundles of desire. Once you have acquired
that which youdesired, then you want to hold on to that. This is राग. Before
acquiring one has desire, after acquiring one gets attachment. Greater the
attachment, greater the fear of loss. वीत रागभय क्र:यत, यत्रर:तत्रतत्.
TF,इच्छारागआ�. आ�द- all the others कामक्रोधल मोह. सख ु ा�द.सख
ु -happiness. Is
happiness is good or bad? Even though we generally consider happiness as good,

वेदान्त considers happiness is also another form of संसार. ये �ह संस्पशर् भोगा दःु ख
योनय एव ते- every worldly happiness is potential sorrow, वेदान्त warns because,
whatever be the source of happiness, it will go. Even if it has not yet gone, our
mind will wonder whether it will go and so there will be भयं. TF,सख ु ं isalso,
according to वेदान्त, potential sorrow. The word used in BG is द:ु ख यो�न. यो�न:-
cause, द:ु खं- future pain. And all these �धय:- thoughts or emotions in the form of
ु म ् द:ु खं etc. are all संस�ृ तहेतव: -causes
राग, in the form of काम, in the form of सख
of संसार. This is because I have to keep on adjusting the knobs of life. So many
things are required. We acquire more and more gadgets and our comfortable life
depends on previously minimum possessions. We get more and more things and
we become on them. All of them must be in ideal condition to be happy. If anyone
of them goes under repair, head ache.Inside we feel miserable, adjusting, adjusting
and we die.Not permanently, again and again and go on adjusting and adjusting.
This is called सव� परवशं द:ु खं सव� आत्मवश सख ु .ं The more you depend,
themoremiserable youare. Less you depend, the more comfortable youare.
Independence alone is called मो�:.

Page 79, Verse 39-
ु ा�दध�मर्क: सदा �धय: संस�ृ तहेतव: परे |

इच्चा�दरागा� सख
ु स्वरूप �वभाव्यत �ह न: || ३९ ||
यस्मात्प्रस तदभावत: पर: सख
From the 24th verse to the 51st verse, LR, gives the central teaching of वेदान्त.
Self-ignorance is cause of संसार, self-knowledge alone is the remedy for संसार.
Self-knowledge has to be in the form of अहंब्रह्मा. This knowledge will arise
only through वेदान्ताश् मनन and �न�दध्यासन with the help of an appropriate
आचायर:.
Now he has taken, a slight but very important and relevant diversion from verses
36 to 41.Self-ignorance is the cause of संसार alright but self-ignorance doesn’t
directly cause सस
ं ार.Self-ignorance will cause संसार only by producing an
intermediary cause called self-misconception. Self-ignorance causes self-
misconception and this alone causes संसार. Self-ignorance is called अ�ान,ं self-
misconception is called अध्या:.अ�ानoं r ignorance by itself isharmless but when
ignorance causes अध्या-misconception or misunderstanding, this combination of
अ�ानं and अध्या, ignorance and misconception, causes problem. The snake and
rope example. The misperception of the snake is called अध्या:. The rope अ�ानं
itself doesn’t create problem but snake superimposition is
ignorance+misunderstanding and this alone is a deadly combination.Ignorance-
based projection, imagination, visualisation is called अध्या: and shows up in our
daily experience also. During सष
ु िु प्तअवस्, state of deep sleep, self-ignorance is
very much there. Not only self-ignorance, all ignorance is there in सष ु िु प्.
Alongwith all ignorance, self-ignorance is also there in DSS. This mere self-
ignorance in sleep doesn’t cause any संसार for me. In fact, sleep is blissful state,
आनन् अवस्थ. In बृहदारण्य उप�नषद, sleep is the example given for मो�ा. न तत
�पता अ�पता भव�त माता अमाता भव�त etc. So many mantras describing sleep as
मो�ा itself. TF,अ�ानं in DSS doesn’t cause any संसार for me. संसार starts the
moment I wake up. Then अ�ानं continues, of course.During waking or dream, in
addition to अ�ानं, there is a misunderstanding also. When I wake up, I never wake
up claiming अहं ब्रह्मा. Not only do we wake up with continued ignorance, we
add misunderstanding also, which is called अध्या:.This अध्या in the 5-fold
अनात्म:, possession, profession, family, body, mind, which comes in the waking
state is dormant and resolved during sleep state. When I wake up, the fiveअनात्म:
also come into my experience and alongwith that अध्या also comes. This अध्या
alone is called अहंकार and ममकार.
Attachment to two अनात्म is called अहंकार. Attachment to three अनात्म: is

called ममकार. Attachment tobody mind अनात्मand claiming, I am body, I am
mind, I am male, I am female, I am father, I am mother is called अहंकार. This is
technically called सादात्म्यअध्. Attachment to three अनात्म: -profession,
possession and family is called ममकारअध्या. This one is called
संसगर्अध्य:.The2-fold अध्या generates अहं and मम. This अहं and मम is very
useful for doing our activities. TF अहंकार, ममकार have got advantages also. All
worldly transactions require अहंकार, ममकार. Like clothes. To come to the world
and do transact we require clothes. We don’t come out�दगंभरा. So,clothes are
useful for transaction. But once I mistake the clothes for myself, then the very
same advantageous clothes become disadvantageous. Similarly, a �ानी also
employs अहंकार and ममकार. A �ानीsees and uses the advantages of अहं मम. In
fact, if a �ानी has to teach he requires अहं मम. Otherwise he will be siting as
ब्रह्and no teaching will take place. TF,अहं मम when it is employed judiciously
and wisely, with understanding is fine. A �ानी knows how to do that but the
अ�ानी finds अहंकार and ममकार as over attachment, giving more importance than
they deserve. They do deserve importance. The fiveअनात्म: do deserve
importance but over importance is a problem. How to differentiate between over

importance and right importance? Is there any indication, any measure?
Remember, whenever अहंकारandममकार become the cause of emotional
disturbance, I have given more importance than the fiveअनात्म: deserve. That is
why LK said, first verse of the teaching गतासन
ू ् अगतासम
ू ्स न
अनच ु ोचिन्तपिण्ड: wise men do not grieve over living ones or leaving ones also.
If they are not disturbed by that it means they don’t give over importance. At the
same time, as long as people are there, they have to have enough अहंकार and
ममकार to do whatever is to be done. Treatment has to be given; money has to be
spent. TF,अहंकार, ममकार required for performing the duties is advantageous. But
the same अहंकार, ममकार that gives lot of stress, fear, anxiety, worry,
preoccupation, means अध्या has become over active.Whenever I close my eyes
for जप, other than the lord’s नाम all the worries make a march past.
So,to adopt this balanced approach, they give the beautiful example. The mother
cat, when there is a threat to the baby, carries the kitten away by picking it up in its
mouth. Now, the biting of the baby must be a balanced biting. It should be deep
enough that the baby is held safely inside but it should also not be too deep or the
kitten might get injured. The पञ्चअनात् is like the baby kitten, we are like the
mother cat. We have to carry all of them withoutinjuring them. We should not bite
too deep also. It has to be balanced. Under importance, you neglect your duty.
Over importance, you worry over the duty. That is the beauty. अ�ानं causes संसार
only through अध्या:. That is why Shankaracharya in his introductory BS भाष्य
does not talk a lot about अ�ानं but more about अध्या. It is called अध्यासभाष्.
Why didn’t he write अ�ानभाष्य?अ�ानं is bliss. You only have to sleep. So, if
अ�ानंcauses the problem only through अध्या, then the reverse is also true. �ानं
will solve the संसार problem, only if �ानं removes both अ�ानaं ndअध्या. When
you say, I know अहं ब्रह्माbutI am worried about my daughter, it means that
yousay ignorance is gone, butअध्या is still on. �ानं is complete only when it
removes both अ�ानं and अध्या. अध्या meansअहंकार ममकार, the consequent
राग and द्वे must be diluted otherwise �ानं and संसार will co-exist. “Swamiji, I

am studying for the last 25 years. My family members criticize me. Youare going
to class.What is use?” This is because we are concentrating on अ�ान�नव�ृ �but we
are not focusing on अध्यास�नृव �:.TF,LR says अध्या based thoughts alone are
the causes of संसार.
Look at verse 39-इच्छा� रागा�दसख

ु ा�द धा�म्
र : �धया:.�धया: means thoughts,
अध्या based thoughts in the form of इच्छा�. इच्छ–काम, आ�द-कामक्र. रागा�द-
राग, attachment, आ�द-रागद्वे.कामक्र are twin brothers and रागद्वे are twin
brothers. सख ु ं-happiness, आ�द-its twin brother, सख
ु ा�द. सख ु द:ु खं. All these three
pairs,�धया:, are present in अध्या-based thoughts. Here �धया:व�
ृ य:. The thoughts
carrying all these three pairs, राग-द्वे,काम-क्र,सख
ु -द:ु खare सदासंस�ृ तहेतव: -are
always the causes of संसार. Not mere ignorance. Where? परे - in the आत्म,
परआत्म-which is my own real nature. So संसार appears in me because of
अध्यासृव �:.What is the proof of that? Once you go to सष
ु िु प्, when all the
thoughts areresolved does अ�ानं continueor not?अ�ानं continuesin सष
ु िु प्. When
the अध्यासृ�
व , thoughts of misconception and misunderstanding are resolved in
ु िु प् we don’t experience anyproblem.यत यत अध्या व�ृ �: तत तत संसार: यत यत
सष
अध्या अभाव: तत तत संसार अभाव:.TF,अध्यासृव � एव संसारकारणं. Third line-
प्रसुप- in the DSS तदभावत: -because the misunderstood thoughts of -‘I am
�हामण:,I am ��त्, I am male, I am female’ are not there, अहंकारव�ृ �, ममकारव�ृ �,
रागद्वेषृ�
व are not there. Everybody is a saint in sleep. But the moment he wakes
up, रा�सा: and रा�सीwake up. TF,तदभावत: अध्या अभावत: पर:.What is left
behind is the परआत्म alone, the अहंकार-free आत्म,ममकार-free आत्म.
What is the nature of आत्म? सख

ु स्वरूप �वभाव्यत. In DSS we experience only
आनन्द. What is the proof? Not only is our experience proof.Wealways say, ‘I
slept happily.’ Nobody says,‘I slept unhappily.’ We always love to go to sleep.
Swami DS says, “A person will complain that he has to go to work daily, but he
never complains that he has to go to sleep daily.” Have you heard this

complaint?Going to sleep is a welcome experience, coming out of sleep is never
ु स्वरूप न:. न:means
welcome. We always extend by another few minutes. TF,सख
for all of us universally, uniformly. Even for a�ानी sleep is welcome. TF, what is
the BL? अध्या alone is the direct cause of the problem. अ�ानं is only an indirect
cause. Continuing.
अनाद्य�वद्योद्भवबुद्�ध�बि जीव: प्रकाsय�मतीयर्त �चत: |

आत्मा�ध: सा��तया पृथक् िस्थत बद
ु ्ध्याप�रिच्छन: स एव �ह || ४०||
LR explains why this अध्या or misunderstanding has come about. He gives the
reason, there is legitimate reason for अध्या. आत्म and अनात्म are intimately
mingled together because of their proximity, like an adulterated item. In all
adulterated items, the original stuff is present and the adulterant is also there.Even
when they print fake notes, theyare always inserted among genuine ones.
Similarly,the milkman also mixes water with milk. You are not able to differentiate
because both of them are intimately together. In Sanskrit the word पय: means milk
and also means water. पायसं has come from पय: only. पयसा: �वकार: पायस: that
which is a modified form of milk by adding, cooking, etc. Similarly, when you
cook green beans with green chillies cut to the same size as the beans, be ready for
संसार. You think it is beans and bite and you see the heaven because bothare
together and bothare similar also. Similarly, in every individual, there are two
similar things mixed together. One is the original consciousness. The other is the
reflected consciousness. Both of them are in one and the same place, the
BMSCbecause they reflect consciousness. OC is also there because consciousness
is everywhere. OC is inevery individual, as is theRCmixed up together. TF, we are
not able to differentiate between the OC and the RCthough they have several
differences. OC is all-pervading, RC will be there only where the BMSC is
present. Outside BMSC,RC is not available. One is all-pervading. Another
pervades the body. OC is permanent whereas RC is impermanent.Reflection will
continue only as long as the reflecting medium continues.OC doesn’t have
gradation or fluctuation; RCwill have gradation depending upon the type of body
mind complex. In animals and plants �चदाभास is very rudimentary whereas in
human beings �चदाभास is very bright like a mirror with dust and a mirror which is
washed. The dusty mirror will have dull reflection, the bright mirror will have

bright reflection. Reflection will have variations and gradations depending upon
the reflecting medium.Reflection always has association with the reflecting
medium because it is reflected on the medium. TF, RC is connected to the
कारणशर�रं , through that to स�ु मशर�रं andthrough that it has got connection to स्थू
शर�रं and through that it has connection to the family member’s house etc. TF OC
is असङ्:,RC is never असङ्:. , it is always सङ्:. TF, who will have संसार?
यत्रयत्: तत्रतत्रस. TF,�चदाभास is always associated with संसारthrough
कारण शर�रं, स�
ु मशर�रं,स्थू शर�रं and family members. Through all of them, it is
संसार�. Whereas �चत् is असङ्गो�हअय पर
ु ु:.असंसार� when? OC is असंसार� all the
time.
Eventhough theyare different in many ways, both of them are चैतन्य. One is
�बम्भचैतन्, another is प्र�त�बम्भचैत. Both being consciousness, there is a
similarity also. The most important similarity is both are consciousness. OC is
original consciousness. RC is reflected consciousness. Both are effulgent. Like
sunlight is also effulgent, moonlight is also effulgent. Moonlight is nothing but
reflected sunlight. Both of them are effulgent. Moonlight on a pournami night can
illumine the earth like the sunlight. Both OC and RC are lights. Both are capable of
illumining. LR says, everybody is a mixture of OC-RC pair. Our mistake is that of
this mixture we claimthe RC part alone, ignoring the OC. सत्यं�ानंअनन् ब्र.
�ानं means OC. �व�ानंआनन्द ब्र-बृहदारण्य उप�नषद.�व�ानं means OC.
So,OC is अनन्त, OC is आनन्द, OC is �नत्य मक
ु ्त. That OC we ignore and hold
on to the RC. By holding onto RC,we hold onto कारण शर�रं स�
ु मशर�रं स्थू शर�रं
family पञ्चअनात्. Our problem is this misunderstanding of ourselves as the RC.
Here LR says, RC is जीव:,OC is सा�ी. Very profound verse. �चत:प्रक:in the

second line. �चत:-OC, प्रक:- the brightness. So, the light of the OC.बद
ु ्�
�बिम्भ: which is reflected in the बद ु ्� like the sunlight which is reflected on the
moonand renamed moon light. For an informed person, moonlight is a wrong
word. There is no such thing as moonlight because moon doesn’t have light at all.
It is reflectedsunlight. Similarly, OC reflected in the बदु ्�. What type of बद ु ्�?

अना�द अ�वद्याउद्:.बद
ु ्� is part of स�
ु मशर�रं which is born out ofकारण शर�रं .
So, अ�वद्य means कारण शर�रं. उद्भ: means born. बद ु मशर�रं. So,
ु ्� means स�
consciousness is reflected in the स�
ु मशर�रं, which is born out of कारण शर�रं .
बदु ्�ध�बिम्: �चत: प्रक:अयं. अयं means that which we are experiencing
intimately.When I am conscious of the surroundings, it proves the presence of OC
and RC. This mixture alone makes one conscious of the surroundings. OC by itself
cannot be conscious of the surroundings. Think about it. The all-pervading OC is
in the wall or not? Yes, in the wall. Even though चैतन्य is there in the wall, the
wall cannot be aware of the surroundingswhereas we can be aware of the
surroundings because we have OC and RC. Are you conscious of what I am
saying? I hope you are not a wall. TF, that I am conscious of the surrounding is the
proof that I am a mixture of OC and RC.This RC part is called जीव: -
जीव:इ�तईयर्त and this जीव alone travels after death because when the स�
ु मशर�रं
ु मशर�रं,RC also
leaves the physical body, it is a dead body and along with स�
leaves. When the स�ु मशर�रं gets associated with a new body, RC is there in the
new body. The new body is alive because of RC. The old body is dead because of
the absence of RC. TF, life and death are determined by RC. OC is there in live
body and in the dead body also.The differentiating factor is the presence or
absence of RC only. This RC is called जीव:इ�त ईयर्त.
Whereas, other than this miserable RC there is another one called OCआत्म (3rd
line). आत्म means OC. The original consciousness. आत्म-आप्नो� सव� इ�त
आत्म. The word आत्म is derived from four different Sanskrit roots. It is said in a
श्लोक itself यच्चाप्नो यतागस्त यच्चािस्न�मषया� यच्चास संततो भाव:
तस्मादात् �चक�त्यर.् One root is आप्-to pervade. आप्आप्नो� to pervade.
Original consciousness is called आत्म because it pervades all over. यत्आप्नो�
तत्आत्म. So, the आत्म, the OC, �धय:सा��तया, as the changeless witness,
changeless entity. I say changeless because reflection is subject to gradation.
Whereas OC is not subject to gradation or distortion. Like the TB example of three
mirrors- convex mirror, ordinary mirror and concave mirror. One and the same
original face reflects in three different mirrors and the reflectionsare of three
different types. In the regular mirror the reflection is very close to the original.

Whereas in the convex and concave mirrors it is distorted. TF, distortion is there in
RCwhereas OC is �न�वर्कारसा� and undistorted. बाला�दष्व� जाग्रादा�द तता in all
states of experiences, I the सा�ी remains the same. पृथक् �चत: it remains distinct
from RC eventhough theyare together physically. Nature-wise, theyare distinct.
पृथक् �चत: not only that,बद ु ्ध् अप�रिच्छन: it is not limited by the boundaries of
ु ्�.NotRC. RC is limited,OC is not limited by the boundaries of the
the बद
बदु ्�and that is why it is पर:.पर: means superior one, transcendental. Eventhough
it is associated it is not contaminated. Screen and the movieare together but the
screen is not contaminated by whatever appears in the movie. Similarly, I the OC,
am not contaminated, न मे द्वे रागौ न मे लोभ मोहौ मदोनैव मे नैव मात्सय भाव:.All
thesecontaminations belong to RC, never to OC.TF, पर:, unaffected. स: एव पर:.
This LK says in the 13th chapter-
उपद्रष्टाऽनुम च भतार भोक्त महे श्वरः
परमात्मे� चाप्युक् दे हेऽिस्मन्पुर परः।।१३.२३||
The same wordपर:is here because राम and LK are the same. Continuing,
�चद्�बम्बसा�यात्म�ध प्रसङ्गतस्त वासादनलाक्तलोहवत |

अन्योन्यमध्यासवशात्प् जडाजडत्व च �चदात्मचेतस: |४१||
Here LR gives an example for showing how the mixing up is natural when two
similar things are in proximity. Like twin brothers who look same and only parents
can distinguish between them. RC and OC are like twin brothers and they are in
close proximity also. Another example is the crystal and coloured flowers or
coloured object-स्फ�ट and वणर पषु ्:,the crystal �शव�लङ् and जपाकुसम ु ,the red
flower. Eventhough the crystal is always colorless, in the proximity of the flower,
the colourless crystal appears as red crystal. Similarly, when you heat up a ball of
iron, या:�पण्:to such an extent that it is a red hot iron ball you use two
expressions-
1. Red hot iron ball. Here, the mistake we commit is iron ballcan never be red
hot because heat always belongs to fire only. Hot iron doesn’t exist because
iron by nature doesn’t have any heat of its own. The heat belongs to the fire
pervading.The adjective ‘hot’ which doesn’t belong to iron but to the fire, is

transferred to the iron ball. This is transference of the attribute of fire to the
iron.
2. We also say, I saw a fire ball. When you say fireball, ball-ness belongs not
to the fire but to the iron because iron is round. We transfer the ball attribute
of the iron to fire and say fireball.
In both cases, the mutual transference of attributes takes place because of
proximity. Similarly, here also there is misunderstanding and confusion and the
entire aim of Vedanta is to sort this out. We need not physically destroy �चत् and
�चदाभासbecause both are required for living and transacting. Let us use them both
with an awareness of which one is which. For transactional purposes you can say I
am sitting here, identifying with �चत् or �चदाभास.For worldly transactions you can
identify with �चदाभास. Whenever you have to claim your nature go to thegreen
room now and then and say that �चदाभास will come and go and according to
प्रार. It will have ups and down, pleasant and unpleasant. This is the drama with
�चदाभास.Who am I? �चदानन् रू: �शवोऽहं �शवोऽहं. This is the essence, the details
of which we will see in the next class.

Page 83, Verse 41
�चद्�बम्बसा�यात्म�ध प्रसङ्गतस्त वासादनलाक्तलोहवत |

अन्योन्यमध्यासवशात्प् जडाजडत्व च �चदात्मचेतस: |४१||
The main Vedantic teachinggiven by LR to Lakshmanais in verses 24 to 51. LR

takes a small diversion, an important and relevant diversion, from verses 36 to 41.
In the beginning of the RG, LR had pointed out that ignorance, आत्माअ�ान is the
cause of संसारand the only solution is आत्मा�ान. Ignorance can be neutralized
only by knowledge. TF, every spiritual seeker should understand, �ानं is the
primary साध्यand all other साधना�न like कम,र उपासना should be understood as
secondary and preparatory साधना. We are not negating them. Secondary doesn’t
mean less important. It only means they don’t directly solve the problem. कमर
cannot remove ignorance. उपासना cannot remove ignorance but both can prepare
the mind for consistent and systematic Vedantic study and revision.कमर and
उपासना for preparation, �ानं is the solution. �ानं removes the problem of
ignorance. This was said in the beginning of RG.
Now, in this important diversion portion, LR is revising that. LR points out

ignorance by itself will not directly give any problem at all. That is why there is a
proverb in English, ‘Ignorance is bliss’. Not only it is a well-known proverb, it is
regularly experienced during deep sleep state. During sleep I am in total ignorance.
Even if a cobra moves over my body, I am not going to be worried. No fear.
जीवन्मुिक.The moment I wake up, I will jump up. Ignorance doesn’t cause any
problem directly. Ignorance causes the problem through an intermediary problem.
The process is being discussed called अध्या:.During sleep ignorance alone is
there, no सस
ं ार. In बृहदारण्य उप�नषद DSS is described as मो�.We cannot keep
on sleeping all the time and so we are forced to study scriptures. Otherwise what is
the best way to achieve मो�? Continuously sleep. Since we keep waking up, we
require �ानं for मो�. During sleep अ�ानं is there, no संसार. Immediately after

death there is अ�ानं alone until पन
ु जर्न, no संसार. During प्र also, there is
ignorance only, no सस
ं ार. So सष
ु िु प् काले, मरण काले, प्रकाले,अ�ान मात्
अिस्संसार: नव ै अिस्. अ�ान causes the problem only when the world and body
are available. Need not say world and body because when the world is available,
the body is available and vice versa. When there is the world and more
importantly, the body, then alone अ�ानbं ecomes a problem. What is that problem?
Only when the body comes into being there is self-awareness and ‘I am’
experience comes. With the ‘I am’ experience, there is not only आत्म, there is the
DSS and there is अनात्म also. This mixture is experiencedduring self-
awareness.During self-awareness means whenever I say ‘I am’, which I don’t do
during DSS. In मरण, in प्रthere is no I am issue. The srishti is there only when
जाग्र स्वप अवस्थ:are there. When there is the self-awareness ‘I am’, that ‘I am’
refers to an aware mixture of आत्मand अनात्म.I never experience pure आत्म.
When I say ‘I am’, consciousness is there. I am a self-conscious being. TF
consciousness is also experienced. Along with consciousness, I am experiencing
the DSS also. Thus,आत्माअनात् mixtureis experienced during self-awareness in
the waking state. The mixture of आत्म and अनात्म together is experienced in the
form of self-awareness, which is expressed in the form of I am. When this I am,
self-experience comes, because of my self-ignorance, I commit a mistake. Instead
of taking the consciousness component, I mix up both the आत्म and अनात्म
components and refer to this mixture as ‘I am’. Mixture means आत्माअनात्
mixture. So ‘I am’, is a mixture and because of ignorance, I don’t know there is a
mixture. I am taking myself as one single unit without being aware that is not a
single unit that is saying I am. Whenever I say ‘I am’, it is a single unit consisting
of two components which I am not aware. These two components also have got
diagonally opposite natures. One is चेतनं,sentient, another is अचेतनं, insentient.
आत्म is चेतनं,अनात्म is अचेतनं. आत्म is all-pervading, अनात्म is not even hall-
pervading. आत्म is immortal, अनात्म is mortal. They have got diagonally
opposite nature. TF, whenever I give a description about myself, it is generally
applicable to either आत्म or अनात्म only but I take it as the description of both of
them. So, when I say I am mortal, it is applicable only to the अनात्म part. Without

recognising that I am just loosely saying, I am mortal. I am ageing. I am going to
die etc. Thus, when I say I am mortal, we are ignorantly extending that mortality to
आत्म also. This wrong extension of mortality to आत्म component, this wrong
transference of mortality to आत्म, is calledअध्या:. I am very loosely saying I am
mortal. A wise man can’t afford to do that. When I say ‘I’, it includes both अनात्म
and आत्म. If I say, ‘I am mortal’ it is partially right, not totally right. Similarly,
when I say,‘I am sentient’, it is applicable only to one part. The आत्म part. When I
say I am चेतन: unknowingly I am also extending the sentiency to the
अनात्मwhich is by itself जडंcomponent. It is a body that is walking because of the
आत्म. Thus, extending the attribute of आत्मto अनात्म and extending the attribute
of अनात्म to आत्मand treating both of them as a single unit happens due to
ignorance. Ignorance that I am the mixture of two things-आत्मand अनात्म; and
thatआत्मis सत्य,अनात्म is �मथ्य. One is real, another is only an appearance. Just
as dream body appears because of �नद्,the waker’s body also appears because of
महा�नद्called माया. Just as स्वप शर�रं is �नद्राजनand is �मथ्य, जाग्र शर�रं is
also मायाजन्यं�मथ् orआत्मा�नद्रा.ज आत्म is अजन् सत्य. Thus,सत्य and
�मथ्य together is now saying ‘I am’. आत्म alone can never say I am. Pure आत्म
is poor आत्मand it can never say, ‘I am’ because it doesn’t have mouth to say,‘I
am’. आत्म cannot think, I am because thinking requires mind, अनात्म. TF, pure
आत्म can never say, I am. Pure अनात्म being inert like a dead body also cannot
say I am. The mixture is saying ‘I am’ and doing all transactions.वेदान्त says,
doing transactions is not a problem.Our problem is, we have not sorted out this
mixture. The sorting out cannot be done physically. Physical separation is not
possible, only intellectual separation, an understanding. Whenever I say I am, there
is the immortal I, the आत्म-अकतार अभोक्त न जायते न �म्रय वा कदा�चत् नायं भत्व ू
भ�वता वा न भय
ू : etc. There is also another component whichजायते वधर्त द�व्य� in
the process of जरा, withering away. Both components and their respective nature
must be understood. अनात्म’s most important characteristic is it is unpredictable
and uncontrollable. We havevery limited power over अनात्म. मात् स्पषार्स

कौन्ते शीतोष् सख
ु द:ु खदा, choiceless situations are more w.r.t अनात्म. There are
very few choices.Through the study of वेदान्त,I must understand that I am a
mixture of two components, then understand their natures and realise आत्मalone
is the permanent component. I should claim आत्मas the real I not the temporary
body which was not there in the previous जन् and which will not be there in the
next जन्like the dress which we cannot claim as ourselves. Yesterday different
dress, tomorrow different dress. Use but don’t claim as I. TF claim the आत्म. Use
the अनात्म. While using the अनात्म remember, we have limited free will, we can
do कमर, we can generate कमर्फल मand we can hope to change the situations but
whether it will change or how much it will change is not your choice. So, attitude
towards अनात्म is no resistance to choiceless situations by continuously
complaining.LK’s advice is तान �त�त�स् भारत. Learn to go through them
without resistance, without complaint and without sharing the sorrow with
others.Distribute happiness. TF, understand the अनात्म and develop an
appropriate attitude. That is called मो�. To develop this resistance and acceptance,
the most useful exercise is remembering our higher nature. Whenever anxiety
comes, whenever fear comes, whenever sadism is overpowering, if we want to
dilute that-द:ु खेषु अनद ु ्�वघ्नम सख ु ्सेष �वगतस्पृ: वीत राग भय क्र:
िस्थ�ीर्र्मु�च
न ्रु. If a �ानीhas lesser emotional disturbances it is not because his
प्रारब is favourable.�ानी’s प्रारब will give his अनात्म component also terrible
sufferings but he is able to have a relatively peaceful mind. �ानंdoes not solve the
pain. A �ानी also faces choice-less situationsw.r.t अनात्म. His emotional pain is
lesser only because of non-resistance and acceptance. This is possible because of
claiming the other component. Fortunately, we have got a beautiful component. I
gave a talk on प्रास्मरण. In thatintroduction I said,there is an English proverb
which says count your blessings.A person may complain, “Swamiji, I have so
many problems that I don’t have any blessings to count atall. Family problems,
healthproblems, financial problems, allaround problems.’वेदान्त says despite
having the worst प्रार,all humanbeings have one blessing that is countable.प्र:
स्मरा� हृ� संस्पुरदात्मतत्वंसिच्चत परमहं सग�तं तरु �यं.In and through all the

cyclones, tsunamis and problems, thank God I am of the eye of cyclone. In the
center there is no disturbance. So, invoke the central self even amidst problems.
Internal problems will be there as long as the body is there.In infinite time, body’s
existence is avery short, insignificant period.Thinking of this miserable body I
ammissing the eternal glory. Whose glory? Don’t say ब्रह्. Glory is mine only.
TF,अ�ानं is not a problem, अध्याis the problem. We are mixing up आत्म and
अनात्म. Sort out and claim the आत्मand accept the अनात्म. Youare�नत् मक
ु ्:.
Look at verse 41, page 83-�चद्�बम सा�ीआत्म�धयं प्रसङ:.Every individual is a

mixture of two components. Here, it is presented as three components-आत्म
OC,अनात्मRC and the reflected आत्म RM. Reflected आत्म is �चदाभास. OC,
RC and RM. Reflecting medium or BMSC.The borrowed sentiency is the RC. RC
will go away alongwith RM. OC will be there c/o बृहदारण्य उप�नषद- न प्रेत
सं�ा नािस् after death सं�ा is not there.सं�ा means �चदाभास is not there.
�चद्�बमis RC, सा�ी is OC. सा�ी, आत्मor सा�यात्मis OC.�धयां �ध means the
mind. Mind refers to RM. The DSS and अनात्म. So,OC, RC and RMप्रसङ:
theyare all inseparably mixed together. When you see my hand here youare
experiencing the hand. Upon the hand there is something else which youare
experiencing but which you don’t note. Light is falling on the hand. If light is not
there you can’t experience the hand. Light and hand are inseparably mixed together
and you can’t physically separate light.Similarly, consciousness can’t beseparated
from body.Physical separation is not possible,we always experience them together.
When I say I am, am I आत्म or अनात्म? A mixture of आत्म and
अनात्म.प्रस:means combination. And, where are they? एकत-in one place. Where
body is,चैतन्यis there. Where चैतन्यis, body is.Where both are there �चदाभास is
also there.None of these three can be isolated- एकत्रवास. वास means co-existence
of these three components. He gives an example ofअनलाक् लोहवत्.लोह means
any metal. Imagine an iron ball kept on fire. After 15 minutes or half an hour, the
entire iron ball is heated up, pervaded by the fire principle. Take the heated iron
ball into a dark room. When youexperience the red iron ball in the darkroom,
youare experiencing neither pure iron nor pure fire but the mixture of fire and iron.
Each one has got its own separate properties. Fire has got heat but no shape. Iron
ball has a shape but no heat. When both of them are together the heat of the fire

appears in the iron ball.When a person says the iron ball burns, the burning power
doesn’t belong to the iron ball, but belongs to the fire. TF,we transfer the attribute
of fire, द�ग्रत- burning nature,to the iron ball and say,‘Don’t touch the iron ball, it
will burn you.’ And when you say there is a fire ball, we transfer the shape of the
ball, which belongs to the iron to the fire, which is not a ball and has no shape.
TF,the shape of the ball is transferred to fire and the heat of the fire is transferred
to the iron all. We use the expression, red hot iron-ball as though they are one.
Similarly, every one of us is like a red-hot iron ball. The body is like the iron ball
because it has a shape but no sentiency. When you say the body is a conscious
body, the consciousness doesn’t belong to the body. It is transferred from the
आत्म. Justas the iron ball and the fire are mixed together and treated as one unit,
we also treat ourselves as one unit not knowing it is a mixture of सत्य, �मथ्य,
immortal and mortal.अन्योन्यअध्यासवश-because of mutual confusion or mutual
transference of attributes, the body’s mortality is transferred to आत्मand आत्म’s
sentiency is transferred to the body. We treat it as one unit saying that I am a
conscious, mortal individual.The very word is a mixture.The adjective ‘conscious’
refers to आत्म part,the adjective ‘mortal’ refers to अनात्म
part.अन्योन्यअध्यासवशात्प् there is a transference ofजड. अजडत्व means the
materiality, material nature. अजडत्व, the sentient nature.Theyare all falsely
extended to आत्म and अनात्म. Sentiency of आत्म is extended to अनात्मand
mortality of अनात्म is extend to आत्म. I mistake myself as a mortal, sentient
individual. That is why the prayer असतोमा सद्गम तमसोमा ज्यो�तगर् म ृत्योमा
अम ृतंगमय. This transition from mortality to immortality is only though
knowledge.Don’t think mortal अनात्म is sitting here and immortal आत्म is sitting
in वैकुण् whereyou have to travel.No. Both are in one and the same place. I have to
shift my identification from the mortal component to immortal component. Like a
wave can say I am mortal and it can say I am immortal. When will it say I am
mortal? When it is identified with the shape, नाम रू. How can the wave become
immortal? Very simple. Shift the identification from नाम रूpart to the H2O part.
It is always there. When the wave says,‘I am mortal’ it is called अ�ानी wave.
When the very same wave says,‘I am immortal’, it is said to be a �ानी wave.

Verse 42-
गुरो:सकाशाद�प वेदवाक्य: संजात�वद्यानुभव �नर��य तम ् |
स्वत्मनमात्मस्थमुपा�धविजर त्यजेदशेष जडमात्मगोचर|| ४२||
The central teaching of वेदान्त is very simple. Shift the meaning of the word Ifrom
॥
the अनात्म component to आत्म component. That is all said in BGपश्यञ्शृण्वन्स्पृशिञ्ज
प्रलप
�वस
। जृ न्गृह्णन्नुिन्मषिन्न�म
इिन्द्रयाणीिन्द्र
वतर्न्तन
�किञ्चत्करो
.
A�ानी is basically active and all his�ानेिन्द्रय कम�िन्द्रय are busy. He is not
sitting in �न�वर्कल् समा�ध butis fully active. But even during activity the �ानी is
bold enough to say,‘I do not do any action.’ How is he able to contradict without
any shame while he is active?He says, I am अकता.र How? It is only becausehe has
switched his attention from अनात्म component to आत्म. TF, the process is simple
but also very difficult. Why is it very difficult? Because we have been practicing
this ignorance and अध्या for अना�धमायया सपु ्:.TF, whenever we say, I, we
don’t remember आत्म component.Only our biography comes. I am the
son/daughter/husband/wife of so and so. That अहंकार‘I’ dominates and suppresses
the सा�ी‘I’. So अहंकार is प्रब,सा�ी is दबर्ल
ु . TF, we have to reverse the process.
सा�ी should dominate so that when I say ‘I’, naturally प्र: स्मरा�मसिच्च सख ु ं
must come. Our problem is, whenever I say ‘I’, the individual and all the problems
are dominant. How do you know? The moment पणर्म ू : is said, all problems
surface once again. For one hour, we are able to suppress all other things but the
moment om shanti shanti shanti is over, the problems come up. Most of the
problems are choiceless problem. It is because of humanbeings around and you
want of change them. You want to change your spouse which is one of the most
choiceless situations. When youare trying to change the spouse, the spouse is also
trying to change you. TF,accept अनात्म. Let सा�ी dominate. That is the only
solution. It requires long �न�दध्यासनम ्.
TF, he says, गुरो: सकाशात् from a competent गुर, whose teaching is only based on
वेदान्तand not anything outside the शास्.त The language need not be Sanskrit but

the message must be Vedantic. It should be based on वेद वाक्य:.गुर is a गुर only
when शास्त is there. शास्त can function as संसार.Literally,शास्त means that which
teaches you साधनात् शास्.त Scriptures are meaningless without गर
ु . गर
ु is useless
without scriptures. They must be combined says,LR.वेद वाक्य:. If it is done
properly and systematically knowledge will arise in this very जन्. So संजात�वद्य
अनभ ु व: the experience of the knowledge. He knows and he also knows that he
knows.Suppose you say, “Swamiji, how do I know whether I have realized or
not?”This person saw the pictures of all महात्म:with a halo behind the head. He
concluded that realisation means there should be a halo. Once, I saw my picture
with a halo in my student’s house. I asked how did the halo come. He said, we can
tell that person, he will add it. Let us be clear, they are symbolic. Nothing will
happen outside or physically. When I am convinced and am able to look upon
myself as आत्मand when I am able to accept the choiceless अनात्मwithout
resistance and mental disturbances, FIR reduction, then I know that I know. That is
why �वद्यअनुभव:. He has got the �वद्यand he has also got the conviction that what I
know is the knowledge. संजात�वद्य अनुभव refers to a �ानी student. This enlightened
student, तम्स्त्मान �नर��य spends more and more time invoking the आत्म, the
consciousness component. Consciousness component consists of five features-
1. Consciousness is not a part, product or property of the body or mind.

2. Consciousness is an independent entity which pervades and makes the body
sentient.
3. Consciousness is not limited by the boundaries of the body.
4. Consciousness continues to exist even after, the body or mind all of them
perish.
5. The surviving pure consciousness is not available for transaction because there
is no medium for transaction.
This 5-featured consciousness is the real meaning of the word I. Initially I say there
are five features of consciousness. In Vedantic meditation instead of using the word
consciousness, I should use the word 'I'. So, ‘I’ the consciousness am not part, product
or property. ‘I’ the consciousness is different. I pervade the body. Replace the word
'consciousness' with the word 'I' and practice. This is only private practice. Worldly

transactions require अहंकार ‘I’ but remember, अहंकार is only for transaction. Then
who am I? आत्म. That is said here तम्स्त्मान �नर��य-. �नर��य means seeing.
Seeing means invoking off and on, whenever possible. I often say convert worry time
into �न�दध्यासन time. You will have a lot of time. I say you will have a lot of time
because most of our time is spent in worrying in the name of planning. We are not
planning. Planning is not emotional. Planning doesn’t have any emotions. Worrying is
associated with anxiety stress etc. TF, स्वात्मा �नर��य seeing and invoking the
आत्म. What type of आत्म? आत्स्थ so the second आत्म means body, आत्स्थ
mean residing in the body, obtaining in the body. शर�रस्थ इत्यथ:, उपा�धविजर्त etc.

Page 85 Verse 42-
गरु ो:सकाशाद�प वेदवाक्य: संजात�वद्यानुभव �नर��य तम ् |

स्वत्मनमात्मस्थमुपा�धविजर त्यजेदशेष जडमात्मगोचर|| ४२||
LR pointed out that�ानंis the solution for the problem of संसार.�ानं has to
eliminate twofold problems. One is अ�ानoं r ignorance which is the indirect cause
of संसार. The other is अध्या:, self-misconception which is the direct cause of
संसार. अ�ानं is indirect cause,अध्या is the direct cause. �ानं will eliminate both
अ�ानं and अध्या.
अध्या is the 4-fold expressions of अहंकार, ममकार, राग, द्वे. अहंकार is mistaking
the BMSC as myself. ममकार is identification or attachment with family
possession etc. as something related to me. Relationships always belong to अहंकार.
आत्म doesn’t have any relationship with anyone. The more I am attached to
relationships, the more solid the अहंकार is because अहंकार and संबन् always work
together. Relationship is called ममकार:.More pronounced अहंकार and ममकार, the
stronger the राग and द्वे. Stronger the रागद्वे, greater the capacity of the world,
the people, family members to disturb me. Their capacity to disturb me is given by
me alone. If anything in this world disturbs me, that disturbing capacity of the
world is given by me. I empower the world by रागद्वे and in turn, I am
overpowered by the world. I empower and I get overpowered by the world. So,
who is the problem? Not the world. This empowerment takes place because of दषु ्
चतषु ्टय called अहंकारममकाररागद्वे which I summarise as अध्या.This अध्या is
because of अ�ानं and so अ�ानं is the मलक
ू ारणं. TF,�ानं has to eliminate all the
four.
The seeking consists of three important components. I should be able to claim

these three things- ब्रह्मस, जगिन्मथ्and जीवोब्रह् ना पर:.जीव: meansअहं .अहं

ब्रह् ना पर. Allthese three core teachings of वेदान्त must be clear. What is the
indication of �ानं? Don’t expect mysterious experience. वेदान्त doesn’t promise
any new experience. वेदान्त doesn’t function in the field of experience at all. I am
deliberately repeating. वेदान्त doesn’t change the past experiences. World will be
world,wall will be wall before knowledge and after knowledge. There is no
difference in the world. There is no difference in the experience of the world.
There is no new experience. What वेदान्त wants to do is questions your
assumptions.Based on our regular experiences we have made certain false
conclusions. I experience the world so the world is real. This is the first false
conclusion.Experiencing the world is universal butवेदान्त questions the
conclusion. I experience the screen so is the screen real? Experience is not the
proof of reality. वेदान्त doesn’t want to change the experiences or give new
experiences. वेदान्त challenges our conclusions based on our experience. Through
the teaching it corrects our wrong conclusion. The world is real is a wrong
conclusion. वेदान्त educates us saying that world is �मथ्य in spite of experience.
So,the world is available for experience. It is ETU- Experienceable, Transactable,
Useful.We say world is �मथ्य in spite of all these three. Continue to experience
the world, continue to transact with the world and continue to use the world also
but do not conclude that it is real. I experience the blue sky. There is no such thing
as blue sky. I experience a class here. There is no class here. I experience the sun
going around the earth but I know sun doesn’t go. Similarly, let the experiences
continue but the conclusion must change. वेदान्त should lead to this understanding
that the world is unreal,�मथ्य. The final and most important change is my
conclusion about myself. I had concluded I am a संसार�struggling with प्रार.
Thereafter, I had a revised wrong conclusion that I am a seeker of मो�ा. As long as
I sayI am a seeker of मो�ा, I am assuming that मो�ा is a goal to be achieved in a
future time and in a future place मो�ा is going to descend. Both must be falsified. I
am neither a सस
ं ार� nor a मम
ु �
ु ु.I am a मक
ु ्:.This must be the third and the most
importantconclusion, a clear, unambiguous, unchallenged understanding. After
claiming I have to wait and look at my own intellect. The intellect will question
and present several arguments. Are you sure? You claimअहं मक ु ्:अिस् but are

you? Many Vedantic students are very intelligent. They give several arguments to
show, I am not yet liberated. Thus, the intellect gives several logical,शास्-based
arguments to conclude I am not yet liberated. We may go a step further and say, I
am on the verge of liberation.All these must be demolished.
All these arguments are not meant for publicity. We need not proclaim or tell
anyone. When I have a dialogue with myself and I ask,‘Who am I? कस्त् कोऽहं
कुत आयात:?’, I should be able to say without any reservation, ‘I am मक
ु ्:. अहं
ब्रह्मा’ then, the journey is over.First, let us hit the goal.For that the most
important thing is श्र मनन �न�धध्यास. These are talked about in these verses.
गरु ो:सकाशाद�प वेदवाक्य: with the help of guru’s teaching, शास्, संजात�वद्य
अनभ ु व: I should know the teaching and also know that I know. What is the proof?
The way I look at myself is transformed. Transformed self-perspective is the
indication of clear knowledge. How does a �ानीlook at himself?
�नर��यतम ्आत्मानhe doesn’t mistake the BMSC as himself. He continues to use
the BMSC. He gives enough importance to BMSC as long as he is alive and has to
transact in the world.The instrument of transaction is BMSC. TF, whether I am
�ानीor अ�ानी, BMSC should be taken care ofuntil death. But that doesn’t mean I
should mistake them to be myself. It is a very important instrument but it is not me
myself. Then who am I? I am in the BMSC, in the BMSC also. I am
everywhereand also in the BMSC. What do I do? Remember the five capsules of
वेदान्त? The third capsule is relevant. By my mere presence, I the consciousness,
give life to the body. Life means �चदाभास, I lend. When I stand in front of the
mirror I donate my reflection to the mirror. Similarly, I donate the �चदाभास to the
inert BMSC making the BMSC sentient. By my mere presence I give life to the
body and through the material body, I experience the material world. Material
body is an instrument, an object. I am neither the material body nor the material
world. This I remind myself off and on. आत्मानंआत्मस्थं�नर. The first आत्म
means चैतन् त�वं. In आत्मस्,आत्म means body, आत्मस् means शर�रस्थ.

Up to this we saw in the last class. The next important word is उपा�धविजर्त. The
word उपा�ध is a technical word. It is the name of अनात्म, the entire material
universe. उपा�धserves as a medium for the manifestation or expression of
आत्म.The entire world is such a medium, called the उपा�धwhich is divided into
three.
1. The सत् of आत्म is manifest.
2. Theसत् and �चत्, are manifest
3. The सत्, �चत्, and आनन् are manifest.
All these are अनात्म, material medium but are graded due to quality. When the
quality of the medium is gross, सत् alone will manifest. When the quality is finer,
सत् and �चत्. When the quality is the finest, सित्चत्आनन. The entire inert
universe is the gross medium in which the existence of आत्म is manifest. So,
when you say the world is, the isness belongs not to the world but to the आत्मlike
the moonlight where the light belongs to the sun. Similarly, the isness of the world
belongs to the आत्मbut is manifested in the world. Thus,the world which is a
grosser अनात्म manifests asसत्. अन्नमयप्राणमयमनोमय�व�ा, these four
कोशा:are finer अनात्मcapable of manifesting सत् and �चत्. That is why the body is
and the body is conscious body. When you say body is conscious, the
consciousness doesn’t belong to the body. It belongs to आत्म. Now what is the
third one? The fifth and final कोश called आनन्दमयको. आनन्दमयको, which is
also matter is called कारण शर�रं, अ�वद्य. This आनन्दमयको is matter and it is
the finest matter. In that सित्चत and आनन् is manifest. The medium is called
उपा�ध. Thus,अनात्म is उपा�ध. The manifesting आत्म is called उप�हतं a technical
word. उप�हतं manifests in the medium. If the medium is not there, आत्म will be
there but it will not be manifest. In the absence of उपा�ध, उप�हतं will exist but
उप�हतं will not be available for us to transact or even recognise. उप�हतं requires
उपा�ध for transaction. Transaction means understanding. So अनात्म is उपा�ध,

आत्म is उप�हतं. World is उपा�ध,body is उपा�ध, mind is उपा�ध. I am उप�हतं, चैतन्य
सिच्चदानन्.
Now, राम is throwing a bombshell. उपा�धविजर्त I am उप�हतं. World is उपा�धand

since the world has only borrowed existence, borrowed from आत्म, I am the
उप�हतं. The world only appears with borrowed existence.By itself, the world is as
good as non-existent. It appears, it is available for experience. Just like the moon.
The moon is bright but really speaking the moon is non-luminous. Experientially
the moon is luminous but factually it is non-luminous. Even when I look at the
bright moon, I should boldly say the moon is non-luminous because the luminosity
is borrowed.Similarly, the world is with borrowed existence. Really speaking the
world doesn’t have existence.Every dream object I experience in a dream, on
waking up doesn’t exist. Is the world existent or non-existent? Experientially
existent, factually non-existent. TF, you can say the world is not. When you say the
world is, you have to add, experientially. When you say the world is not, you
should add, factually. LKin the BGin a very important श्लोकsays,मत्स्था सवर
भत
ू ा�न.हे अजुर्, all the beings are in me, the whole world is in me. And the
mischievous LK, in the same श्लोक, says,मत्स्था सवर भत
ू ा�न न च मत्स्था
भत
ू ा�न. The world is in me but I am not in the world- means world is
�मथ्य,combined together it is experientially existent and factually non-existent. Or
in one word -�मथ्य. How profound the word is!
राम says उपा�धविजर्त. उपा�ध means अनात्म, the medium in which आत्म
manifests as सित्चत्आनन. This उपा�ध is विजर्त. विजर्त means it is absent in
आत्म. When you say absent, it is as good as absent though the experience will be
there. Even when I say world is �मथ्य, non-existent, experience will continue but
without any hesitation should say the world really doesn’t exist कै वल् उप�नषद,न
भ�ू मरापो न विह्नरिस नचा�नलो वे�� न चाम्बर च. There is no earth, no water, no
fire, no air, no आकाश. The उप�नषद says, all these are not there even when I
solidly experience them. What the उप�नषद wants to convey is the world is
�मथ्यand उपा�धविजर्त.
�नर��य-it should be connected with �नर��य.Thereafter त्यजेत-may you give up,
अशष
े ं जडं. जड means the अनात्म, the उपा�ध, the inert material world, material
कोशा:, the entire अनात्माप्र which is �मथ्य. त्यजेत-may you renounce. न
कमर्ण न प्रज धनन े त्याग नैके अम ृतत्वमानश:, the world which is आत्मगोचरं, an
object of your experience. Even the body is an object of experience, the mind is
also an object of experience. May you renounce all of them. How to
renouncebecause even if you renounce in one place and go to another
placewherever you go,the world is there. So how can you renounce the whole
world? Renunciation is to be understood in two ways.From intellectual angle,
renunciation of the world is understanding that the world is �मथ्य. That
�मथ्त्वदशर् is the intellectualrenunciation of the world. To give a gross example,
when you understand there is no pot other than clay, you continue to handle the pot
but, in your mind,‘pot’ is only a word you use but the only substance which was,
which is and which will be in the future also will be clay, clay and only clay. I use
the word ‘pot’ but there is no substance called pot.This understanding is
intellectual renunciation-�ानेन त्या. The second one is emotional renunciation
which is tougher. Emotional renunciation is diluting the राग and द्वे with regard
to the अनात्म. I am not saying renouncing रागद्वे. Attachment will be there. You
can never totally wipe out रागद्वे.LK clearly says in the BG इिन्द्रयस्येिन्द्
राग द्वेष व्यविस्त. And LK himself tells अजुर्, अजुर्, you are very dear to me.
He doesn’t say दय
ु �धन is dearer. �प्: means even the Lord has favorites. TF, we
are not talking about रागद्वे eliminationbut रागद्वे dilution. रागद्वे dilution
means they should not overpower our mind with emotions. Stronger the रागद्वे,
stronger the overpowering emotions. When we dilute the रागद्वे, emotions will be
there when good and bad things happen but they will be manageable and not
overpowering. LKsays in the BG,न प्रह्रुष �प्र प्रा नोद्�वजे प्रा चा �प्र.
When difficult situations come, don’t lose your balance because of emotions. This
is called emotional renunciation of the world. Note in your mind- emotional
renunciation of the world is dilution ofराग and द्वे towards the अनात्म. You will
know when you have diluted the रागद्वे when your mind is not overpowered by

emotions. In our language,FIR reduction. I do have emotions but I can manage and
move on. I can continue my duties. All these are not said here. I am extracting
them from the BG. रागद्वेis with reference to five अनात्मs- Possessions,
profession, family, body and finally the mind. W.r.t these पञ्अनात्मs, every
संसार� has got very strong रागद्वे which is seen when the mind gets disturbed
easily. Every disturbance indicates non-renunciation. त्याग नैके अम ृतत्वम
नश:ु .त्या is not changing the cloth to orange colour. You can even be attached to
the dress, रुद् माला and कमण्डुल. TF, no point in changing the place, dress and
language.DS says, you may change the word from food to �भ�ाand the word house
to आश्but that is not the solution. रागद्वेmust be handled. LK says, even a
गह
ृ स् remaining in the world is a संन्यास if he has diluted his राग and द्वे.
�ेयस् �नत्यसंन्या यो न द्वेिष न कन्क्सः BG 5th chapter. �ेयस् �नत्यसंन्या
-even a गह
ृ स्त with children and grandchildren and so many problems is still a
संन्यास because his mind will not be overpowered by those problems. He will be
doing his duties. Thereafter he will say, ‘Whatever, according to the LOK, has to
happen let it happen. I don’t resist the future.’ I got lost in this topic all because of
one-word त्यजेत. So, two renunciations-intellectual renunciationis understanding
the world is �मथ्य, emotional renunciation is dilution of रागद्वे. This is called
जीवन्मुिक:.
प्रकाशरsहमजोsहमद्वयsसकृ द्�वभातsहमतीव �नमर्: |

�वशद
ु ्ध�व�ानघन �नरामय; संपणर
ू आनन्दमयsहम�क्: ||43||
In the previous verse LR said स्वात्मानं�नर�. �नर��य-previous sloka 2nd

line,स्वात्मा in the third line.स्वात्मानं�नर� means dwelling upon his higher
nature. Finding more and more time to dwell on, invoke, think of the higher I. The
lower ‘I’, अहंकार I, is used for transaction. That is what is required for worldly
transactions- I am a son,I am a daughter, this is my degree. This is my job. This is
my house and all those things we introduce. अहंकार is what we use for transaction
but we allow our mind to be occupied by the अहंकार I most of the time. It

dominates over the real I. अहंकार is only a वेष. In the previous जन्, we don’t even
know whether we were a humanbeing. अहंकार is a variable pseudo I. Let us use it
but not let it dominate the mind. The real ‘I’ should dominate. �नर��य- intently
observing, dwelling upon or invoking the higher I after long study of वेदान्त.
Without Vedantic study one will not know what is higher I. LR’s advice is for a
student who has studied वेदान्त for long time, has done पञ्चकोश�ववे,शर�र त्
�ववेक, अवस्थ त् �ववेक. Dwelling upon that new I, is called �न�दध्यासन.
Knowing is not enough. It should dominate my mind.Domination is important. The
description of the आत्म is given in the sloka. I am not going to elaborate this
description because I assume you all know the definition of आत्म. प्रकाश: -it is
of the nature of self-effulgent, consciousness principle.Consciousness means your
mind should think of the five features.
अहम्प्रका: of the nature of eternal and all-pervading consciousness principle.

अहम ्अज: I am unborn. I do not have a DOB or DOD. I am immortal. This is to
eliminate two fundamental fears. The first fear of disease, decay and death and the
second fear of rebirth. Both are not there at all because I don’t have death. When I
am unborn, where is the question of rebirth? अद्व: means non-dual. As per
अद्वै प्रकर which we are studying on Friday evening माण्डूक भाष्य I am the
nondual one. If the intellect raises a question, how can you say, I am non-dual
when I am there and world is there in front of me. दृक and दृश्are there. There are
आत्मand अनात्म. अनात्मbeing �मथ्, it cannot be counted because actually it is
as good as non-existent. न च मत स्था� भथ ू ा�न. सकृ ित्वभा means ever effulgent,
eternally shining. Consciousness is always there illumining the presence of the
waker’s universe in the जाग्रतवस, dreamer’s universe in स्वप्नावसand also
illumines the sleeper’s experience of blankness. That blankness also is revealed by
consciousness. That is why we are able to say, during sleep I did not experience
anything. It is always there in जाग्रतवस, स्वप्नावसandसष ु िु प् अवस्थ. The
world comes, the world goes. Time comes along with the world and time goes.
Space comes along with the world, space goes. They all come and go. But ‘I’, the

consciousness principle, reveal the coming and going without coming and going
myself. TFit is called सकृ ित्वभा:.

Page 86 verse 43-
प्रकाशरsहमजोsहमद्वयsसकृ द्�वभातsहमतीव �नमर्: |

�वशद
ु ्ध�व�ानघन �नरामय; संपणर
ू आनन्दमयsहम�क्: || ४३||
LR continues with the main teaching of वेदान्त in the form of �ानयोग:,self-

enquiry, which has three steps श्रव, मननं and �न�दध्यासन. श्रव is to receive the
main teaching of ब्रह्मसत्यंजगिन्मथ्याअहम् पर:from गर
ु ुशास्त्रउ.
Having received this message from the गुर we have to ask our intellect, am I
convinced of my teaching? Can I conduct my life based on the new knowledge I
have got? This conviction should be w.r.t all three components- ब्रह्मस must be
doubtless, जगिन्मथ् must again be doubtless and above all, सत्यंब् is myself.
It means I am the only reality and everything else I experience is �मथ्य. The
definition of �मथ्यis the world borrows existence. I, the सत्य, am the lender of
existence which means the entire world depends on me. I should be able to make
this statement and mean it from my innermost heart. I should repeatedly ask my
intellect,‘O intellect, are you convinced?’ And my intellect should say,’ I am
convinced without even an iota of doubt.’ This process of convincing my own
intellect is called मननं. Once श्रव and मननं have given doubtless knowledge,
then comes �न�दध्यासनwhich is not meant to solve intellectual problems. With
conviction, intellectual problems are no more there, doubts are no more
there.Thereafter, the problem is only from our habitual ways of thinking which is
deeply entrenched in the SC mind like a wave which thinks I am a mortal wave
depending on the ocean. Wave has to rethink that I am not mortal wave but the
immortal water. From saying- I am dependent on the ocean, I should say, the ocean
depends on me. What courage!This is because there is no ocean separate from
water. When I learn to claim I am water, I will challenge the ocean asking it,‘Can
you exist without my blessing?’ It looks like arrogance but if the wave has
understood, it is not arrogance but deep wisdom. TF, from thinking that I am a
mortal, dependent wave, change to ‘I am immortal, independent water.’ This new
habit has to be formed. From जीवभाव to ब्रह्म, the SC mind, the habitual
thinking should come. It will take some time and effort. I should also cooperate
which means, whenever the mind has a choice to think about anything, you should
use that time for changing the format.Often, we don’t have choice because we have
to solve problems. Suppose you have some time, choose what to think wisely.
Here, LR advises, if you are a sincere and serious student interested in मो� and
मो� alone then in all the available time, you should choose to use for format
changing. जीवभाव to ब्रह्म.
To achieve that,LR gives a simple meditation, �न�दध्यासन.In twoश्लोक:the word

प्रकाशरsहमजोsहमद्व: is seen-I am not a mortal जीवbut immortal चैतन्, I am
अज: -birthless,अद्व: - non-dual, सकृ द्�वभा: - self-effulgent, अतीव �नमर्: -
extremely pure.What is extremely pure?There are two types of purity- I wash
myself and become pure by taking bath, applying all kinds of lotions after which I
become pure. This purity is not absolute purity because if it were absolute purity,
one bath would have been enough.It is not �नत्यशुद:. It is pure which can become
impure, an impure pure. So that is called �नमर्ल म now, temporarily whereas, in the
case of ब्रह् it is so pure it cannot become impure, it is
अतीव�नमर्ल म,�नत्य�नमर्ल no purification process is required.
In कमर्यो context when we talk about purification, we are talking about the
purification of mind and body.Mind requires purification again and again. Constant
alertness is required w.r.t mental purification. The वेदािन्तकmeditation is, ‘I am not
the mind, I am the आत्म.’Inकमर्यो, I identify with mind. In उपासनयोग, I identify
with the mind. In �न�दध्यासनयो I struggle to dis–identify from the mind.
Identification is already there, I don’t have to practice identification. In
�न�दध्यासनmy aim is dis-identification.
If I am not the mind who am I? अतीव �नमर्लचैतन-page 87, verse 43, top line
�वशदु ्ध�व�ानघ:, which is a pure mass of consciousness.The word mass means
unmixed with anything else. It is not mixed with anything else because there exists
nothing else other than आत्म.Whatever else is there other than आत्म is �मथ्य.
�मथ्य can never mix with सत्य. Dream income cannot be added to waker’s
income. You cannot say both are income. घन: pure unmixed consciousness,
�नरामय: -free from all problems and complaints. Complaints originate from
अहंकार and ममकार. Here I have dropped अहम ्, मम, राग and द्वे.
जीवभाव�नषेदात्दुष चतषु ्टय�नषेदात. I don’t have anything to complain. Whatever
happens anywhere, it is according to the LOK, governed by God. प्रारब्
सम�तर्त. Let him do whatever he has to do, I am not going to be worried about the
future. I only do whatever duty I have to do with जीववेष, not जीवभावbut I am not
going to worry about my future or my children’s or grand children’s future. We are
महा attached but any attachment means वेदान्त simply won’t work. �नरामय: free
from all complaints. आमय means disease रोग:,�नरामय: means I don’t have any
disease or problem. संपणर
ू : -one who is totally complete without any limitations,
limitless आनन्दम:.The word आनन्दम: should not be taken as कोश. Here, it is
आनन् स्वर:,अ�क्: means अकतार and अभोक्त.
कतार means सं�चत आगा�म प्रार पन

ु र�प जननं पन
ु र�प मरणं all these are corollaries
of one word कतार,problem to problem. कतार means series of problems. When I say
अकतार, I should see myself free from all the series of problems connected to
कतारincluding regrets regarding my past decisions. Decisions are made by कतार
alone every moment.Not only the present कतार the past कताaर lso occupies our mind.
Whenever we get free time we play the past video. In 1990 what decisions I made.
When I decided the first son’s marriage what decision? Second daughter’s
marriage. Each decision comes to my mind and regrets will hurt. Regrets and guilt
especially when the children complain about the parents’ decision-“You did this.
You did not educate me properly. You loved my brother more than me.” Every one
of them can be a mental burden blocking अहम ्आनन् स्वर:.We will have to
handle every one of them and our mind must benefit from वेदान्त. If the mind has
to experience, the mind must be available. Guilt, regret, worry, concern about
future all of them will block the benefits of वेदान्त. TF, अ�क्: means अकता.र All
these are �न�दध्यासनमन्: or श्लोक:. Continuing, verse 44-
सदैव मक
ु ्तsहम�चन्त्यशिक्तमानातीिन्द् �वकृयात्म: |

अनन्तपारsहम�नर्श बध
ु �ै वर्भा�वतsहं ह्र वेदवा�द�भ: || ४४||
Another श्लोक of �न�दध्यासन, simple meditation. We can chant the श्लोक and
understand the meaning.�न�दध्यासis not chanting, it is dwelling on the meaning.
�न�दध्यासन is not शब्दप्र, it is अथर्प्र. शब्दप्र will be जप:,पारायणम ्. In
�न�दध्यास,is to experience the meaning. सदाएव मक
ु ्: I should not think, मो� is
something I have to get now. If मो�can be got in time, it will also be lost in time.
आया राम गया राम. आयामो�: will be गया मो�:.The student, at the beginning
might say, ‘I am going to get मो�’ but this is also non–understanding वेदान्त. If
वेदान्त is understood properly, मो� happens to be my very nature. I don’t get
मो�through knowledge. Through knowledge I understand, I was, I am and I ever
will be मक
ु ्:. I am un-samsaari-able, another English word of mine. Don’t search
in the dictionary. I cannot become a संसार�. There is no becoming मक
ु ्:,only
claiming a fact. The whole वेदान्त is understanding and claiming the fact, सदाएव
ु ्:अहम ्. I am �नत्यमुक:,अ�चन्त्यशिक्त म. I said सगणं
मक ु ब्र and �नगुर्ण म
ब्र are inseparable, अ�रम ् and अन्तयार् are inseparable. TF, if I claim I am
अ�रम ्, I can also claim I am अन्तयार्. अहम्ब्रह्म includes
अहम ्ईश्व:अिस्.अणोरणीयान ् अहमेव तद्व महानहं �वश्वमह �व�चत् परु ातनोऽहं
पर
ु ुषोहमी: �हरण्यमोऽह �शव ृपमिस्| अपा�ण पादोहम�चन्त शिक्:. We saw this in
कै वल्.Knowledge helps me claim I am ब्रह्. Knowledge helps me claim I am
ईश्व: also, I am कारणअतीतं ब्र also, I am कारणरूपईश्: also. मय्ये
सकलंजातं.When you claim, ‘I am कारणईश्व’, you should be comfortable
claiming,‘I am ईश्व’. This means, whatever glory is there in the creation, earlier, I
used to say, these are the glories of ईश्व. If �ानं is clear, I should be comfortable
claiming that these are all my glories. If you remember तै�तर�य- अहम ्अन्न
अहम ्अन्ना: अहम्श्लोककृ- I am all these things. TF, LR says अ�चन्त्यशिक्त म-
as ईश्व endowed with माया, I have unimaginable power. As ब्रह्, I have no

शिक्but with माया I have infinite शिक्:,अ�चन्त्यशिक्त म. अतीिन्द �ानं I am
beyond the recognition of sense organs. इिन्द �ान अतीत.इिन्द्रय�, sensory
knowledge deals with finite objects in the creation.If I am seeing this side of the
audience, I cannot see the other side or behind. Sense organs will produce only
knowledge of finite things. I am infinite. TF, इिन्द �ानअतीत:.
In the previous श्लोक,अ�वकृयात्म:was there. अ�क्: means अकता.र In this श्लोक,

अ�व�क्र:.�क् means action, �व�क् means change. अ�व�क्र: means changeless
consciousness I am. Non-variable existence, non-variable consciousness. Non-
variable आनन् स्वर: Iam. Then,अनन्तपा:.अन्: means time-wise limitations.
पार: means space-wise limitations. अनन्तपा: means I do not have limitations of
time and space because I am not intime and space. On the other hand, time and
space are in me. In जाग्रतवस time and space comes,in स्वप्नावस this time and
space goes away and a new time and space comes. In सष
ु िु प् अवस्थ all of them
resolve. They come. They go. I am there in जाग् स्वपand सष
ु िु प्, beyond time
and space. TFअनन्तपा: means देश काल अतीत:.
Then he says again, what a statement! It looks like arrogance but �ा�नन: mind can
be understood. Here he is talking about as अहिम्नगुर्ण ब्रह्मअ,
अहम्सगुणईश्: अ�पअिस्. All the bhaktas are worshipping सगण
ु ईश्व, all the
�ा�नन: are pursuing �नगुर्णईश्. TF, the entire humanity is running after either
सगुणईश्व or �नगुर्ण म ब्र. Here, the �ानी says, ‘I am not that सगुणं and
�नगुर्णम्ब. That means the whole world is running after me alone in search of
peace, security and happiness. I don’t seek them from anywhere else.’I don’t seek
because it is my very nature. He says, ‘All the wise people are meditating on me
ु :ै . बध
alone.’बध ु -means all wise people,�वभा�वत:अहम ्-I am worshipped.
Previously I thought I am a worshipper. I am no more a worshipper. I am the
worshiped one. I am ईश्व. I am ब्रह्. �वभा�वत means meditated upon. भावना
means ध्यानिम्वभा�: meditated upon by wise people. People meditate on me
अह�नर्श-day and night. Theyare all worshipping me alone. So �व्
र भा�वतsहं

बध
ु :ै should be connected with वेदवा�द�भ: in the next line. वेदवा�द�भ: - those who
study the वेदा:. So, he has changed from दासोऽहं भावना to सोऽहं भावन. I am god.
We should not proclaim all this outside. These are all for subjective meditation.
Our own mind will not accept this easily so what about others? We ourselves find
it difficult because one part of the mind will say,‘I am god’ and another part will
challenge, ‘Are you sure?’My own mind is going to mock me when I claim I am
great because our inferiority complex is so deep that however much शास् says you
are great, we will not be convinced 100%. We can never claim our greatness with
ease. Upanishad is only one which consistently says you are not a miserable
individual. You are the wonderful reality. TF, never tell others. We have to repeat
this and watch our mind. Am I comfortable when I claim my glory? Comfort
indicates �नष्ठ. Continuing
एवं सदात्मानमखिण्डतात् �वचारमाणस् �वशद

ु ्धभावन |
हन्याद�वद्याम�चर कारकै रसायनं यद्वदुपा�सत रु: || ४५ ||
This �न�दध्यासनhas to be done for a very long time. If श्रव is long, मननं should
be longer and �न�दध्यासनmust be the longest. In fact,शास् says आसपु ्त राम ृते
कालं, until you go to bed, until you die, �न�दध्यासन must continue. It is for the rest
of the life. एवं-in the manner described in the previous twoश्लोक:.
सदाआत्मानिम्वचारमाण. सदा- always. Immediately we ask, how can we do it
always when we have so many other things to do. That is why, in those days, they
took सन्न्य. Anyway, nowadays सन्न्य doesn’t make much difference because
सन्न्या�: are as busy or busier than गह
ृ स्. Whether you belong to गह
ृ स्ताश to
संन्यासाश may you find the time and mind for dwelling on the teaching. For
�न�दध्यासन म, two things are required - time and mind.Our problem is that time is
available but the mind is preoccupied all the time. Involuntarythoughts, (IT),
always occupythe mind so it is not available for doing what I want to do. If you
want to know, whether it is true or not try do जप for 10 minutes. Start Om
Namasivaya but before long end up in something else. TF not only time but mind
also must be available.

चञ्चल
�ह
मनः
कृप्रमा
बलवद्दृढ
|ष्
तस्याह
�नग्र
मन्य
वायो�रव
स||द षु ्कर
ु ६-३४|| म
उपासन and�न�दध्यासन म both require mind management. Mind management

means I must be able to drive away involuntary thoughts. Let them be there alright,
like tenants in a rented house. The problem is, I give the house for rent thinking
that it is my house but after some the tenant refuses to vacate and the court will
also rule in favour of the tenant. Now, our mind is a house which has been taken
for rent by all these thoughts and I have allowed them in freely. Thereafter, when I
ask worry, fear, anxiety etc. to vacate they just stay put. The success of
�न�दध्यासन म depends upon mind management which is शमा�द षट् संप��:.We
read in TB but never practice. शमा�द षट् संप��:is mind management. Strong
habits don’t go, so, वेदािन्तक benefits doesn’t come. Mind management is crucial.
अखिण्डतआत्: -unpreoccupied mind. खिण्डत – divided, one part of the mind is
saying अहम्ब्रह्मwhile another part is travelling all over. We are only using a
part of the mind. �न�दध्यास must be done by total, 100%, undivided mind which
is here called,अखिण्डतआत्. आत्म- mind, अखिण्डत- undivided, un-preoccupied,
un-scattered. With that mind, आत्मान म, सदा�वचारमाणस्-if you practice this, in
modern language, quality time. Quality time means full mind is applied
there.�वशदु ् भावना-�ान�नष्ठ, habitual binary format will occur from
habitualtriangular format. Remembering the example, I am a mortal wave,
dependent on ocean is the habitual triangular format. Binary format from
knowledge is, I am the immortal water on whom the ocean is dependent. The first
habitual thinking should be replaced by the second. Initially, it should be deliberate
and whatever is deliberately donewill become habitual. How do you form a habit
good or bad? You get up for a particular time for a few days with an alarm. After
some time, you will wake up without the alarm at that time. Similarly,
deliberate�न�धध्यासन will make habitual binary format accessible to me. That is
called �ान�नष्ठ.In the second chapter of BG it is called भ्राि िस्थ�. एषा
िस्थ�
: पाथर
नैप्रा
ब्राह�वम
नां ह्य�
ु
.After
this, you will not have �वमोह, you will not return to triangular format. That is
called न �वमच
ु ्य�.

�वशदु ्ध भावना means �ान�नष्ठ will take place. Deliberate thinking is not required
because this has become a new habit. Like rupee habit to dollar habit. Initially, I
have to mentally calculate, Later, it becomes a natural process. This natural habit is
called �वशदु ्धभावन.
How do you know it is a natural habit now? हन्यात-habitual binary format will
eliminate all the three problems of अ�ान.ं Though ignorance is one, it expresses
itself in three different ways-
1. आवरणं- covering of a fact; this can be removed by श्रव
2. संशयं- doubt; this can be removed by मननं
3. �वपर�त भावना-wrong thinking; this can be removed by �न�धध्यासन
What is the difference between doubt and wrong thinking? In doubt, there is no
wrong thinking. In doubt we only wonder whether it is this or not. In wrong
thinking we have no doubt. I am जीव: alone, doubtless. Concealment, doubt and
wrong thinking are the three expressions of ignorance which can be removed by
श्रव, मननंand �न�धध्यासनrespectively. TF, हन्यात-all the three, �त्र�वधअ�वद्,
will be eliminated.Then, not only will ignorance go, whatever is projected by
ignorance will also go away. When the cause is eliminated, the effect will also be
eliminated.When rope ignorance is there it will project snake. Ignorance is the
cause, snake is the effect. When ignorance goes away, thesnake also goes away.
Goes away within quotesbecause, where does the snake go? Which snake? Rope
snake. It goes means, you understand that it was not there. Whatever is the
projection of ignorance, that goes away by the understanding that it was not there
to go away. Going away of the snake is understanding that there was no snake to
go away. This is technically called बाध: or उपमदर्न. Whenever a �मथ्य goes away,
the word ‘goes away’ is only an expression to understand that it was never there to
go away. It appeared but it was not there. According to वेदान्त, the entire universe
is like rope snake. Mind boggling. The whole universe called अनात् प्रप itself
is अ�ानेन अध्यस्. That is why we give the example of dream. TF, knowledge
will not only eliminate ignorance, it will also eliminate the world. When you say,
‘The world will go away’, where will it go? A �ानी will say, ‘The world will not
go anywhere because it is not there. Nothing is there other than ब्रह्. It is an

appearance.’ Very difficult to swallow. Each word is very profound in the श्लोक.
अ�चरेणकारकै . कारकं - all the world and various objects in it which are accessories
of action will all go away. Just as a diseasewill go away with the medicine taken.
यद्व- just as, रसायनं- ayurvedic medicine, रु: - diseases and all their
consequences and symptoms. Of course, you have to consume the medicine for a
certain period of time. There is a course you have to take. Five days of antibiotics
or 21 days of Ayurveda. Even after the disease goes away, there is convalescence
period where you are still limping back to normal. This is the �न�धध्यासन period
where you are coming to normal. Just as disease elimination is not a sudden
process but a gradual process, मो� is also not a mystic event that happens at a
particular second. People think, one day when I sit in meditation, I will get समा�ध
where there will be a mystic experience. At 11.27 p.m. I got a mystic experience,
समा�ध and from11.28 I am मक ु ्:. It is not. It involves gradual understanding.
Every class, you will understand more and more. You will say, ‘Swamiji is
teaching better and better.’ You will say, we are now able to understand what you
said in TB. Various doubts get clarified in various classes. Our habitual thinking
also gradually gets diluted. You cannot pinpoint the date and time of liberation.
TF, he says, अ�चरेण- in due course. This is the �न�दध्यास फ़लम ्. We will see the
details in the next class.

Page 91 verse 45-

एवं सदात्मानमखिण्डतात् �वचारमाणस् �वशद
ु ्धभावन |
हन्याद�वद्याम�चर कारकै रसायनं यद्वदुपा�सत रु: || ४५ ||
LR is focusing on the final stage of �ान योग, �न�दध्यासन. When a person enters
the discipline of �न�दध्यासन, he has already completed श्रव and मननं and has the
knowledge अहं ब्रह्मअ,with clear conviction. �न�दध्यासन is not meant for
conviction. For conviction, you require more मननं. Lack of conviction is an
intellectual problem which has to be logically solved. शास् has answers to every
single doubt and we have to convince our intellect. At the end of मननं, conviction
should have come. �न�दध्यासन is not for conviction, or for mystic experience or
for ब्र अनभ ु व. There is no such thing called ब्र अनभ ु व. �न�दध्यासन is only
meant for our habitual thinking pattern, especially about ourselves. That I am a
जीव is a misconception. That I am a संसार� is a bigger misconception.That I am
मम
ु �
ु ु is another misconception.All these misconceptions are habitual thinking. I
am not a जीव. I am not a संसार�. I am not a मम
ु �
ु ु. I am not a साधक. I am ब्रह्.
When I claim that, I mean it from my inner most heart. �न�दध्यासन is to remove
one’s habitual thinking pattern of- I have problems. That habitual thinking is
अहंकार ममकार- centred thinking. That should fade away gradually. Whatever
exercise I do to make the अहंकार ममकार-centric thinking weaker is called जीवभाव
दबर्ल�करण
ु म. दबर्ल�करण
ु म- weakening. ब्रह्म प्रबल�करण is the aim of
�न�दध्यासन. It is a very long process, because our habits are totally ingrained in
our subconscious mind. With practice habitual संसार� thinking goes away. I have
often given this example- if there are one set of chairs for साधकs and मम
ु �
ु ुs and
another chair for मक
ु ्: where do I naturally go and sit? If I go and sit on संसार�
chair, साधक chair, मम
ु �
ु ु chair, then �न�दध्यासन has to continue. When I naturally
go and sit on मक
ु ् chair, (if there is no मक
ु ् chair, you should write मक
ु ् in मम
ु �
ु ु

chair) and sit down. This is not for pacifying the Swamiji. It should not be for the
sake of anyone. I should naturally do that. It takes a long time.
LR says सदा आत्मान अखिण्ड आत्म:- with the help of an undistracted mind,
�वचारमाणस्- for a person who practices �वचार or ध्यान म, �न�दध्यासन, �वशद
ु ्
भावनाभव�त- clear knowledge which doesn’t have habitual thinking problem.
Habitual thinking is called �वपर�त भावना or �वपयर्:. So,�वशद
ु ् भावनाउदे�त as this
अहं ब्रह्मा thought becomes stronger, अहं संसार�अिस् thought will gradually
fade away gradually just like the rising sun removes the darkness of the night
gradually. Shankaracharya gives the example in आत्मभो. Nocturnal
darknessdoesn’t suddenly go away 5 a.m. It goes away bit by bit. At 6 a.m. it gets
brighter and at 7 a.m. it is brighter still. The brightness increases gradually and
darkness also recedes gradually. अहं ब्रह्मा gets stronger and stronger and अहं
संसार� gradually becomes weaker.
अन्यत- �न�दध्यासन will destroy अ�वद्या. अ�वद्या- �वपर�त भावनारू अ�वद्या. It

will destroy like रसायनं यद्वदुपा�सत- like the regular consumption of medicine
will gradually remove both the disease and related weakness, symptoms etc. All
symptoms won’t go instantaneously. It will take a few days or weeks. That is why
we have a convalescence period. There is always a gray area, an intermediary time
when we doubt whether we come under संसार� category or असंसार�. One day you
sit in one chair, another day another chair. There is a grey area. After sometime, no
more grey area. I discard the संसार� chair. The only chair available is मकु ् chair on
which the मक
ु ् I will be seated.
कारकै : स: refers to the entire universe. Since the entire universe of duality is a
projection of अ�वद्य, just as the entire SVPA is a projection due to regular sleep.
The entire जप is a projection due to spiritual sleep. Regular sleep projects SVPA.
Spiritual sleep projects जप. अना�द मायया सपु ्:. When there is a spiritual
wakening and spiritual sleep goes away the जप is also understood as another type
of dream only. Those events in the dream cannot affect me who is the super waker

ब्रह्. TF कारकै :स:अन्यत. Here, अन्यत means it falsifies. Like रु: -द्�वतीय
बहुवचनं रुग रुज रु: रुज रुज रुज: रुग means रोग:. रोगान ् हन्यान. Up to this we
saw in the last class. Continuing,
�व�वक् आसीन उपारतेिन्द् �व�निजर्तात् �वमलान्तराश: |

�वभावयेदेकमनन्यसाधन �व�ानदृक्के आत्मसंिस्: ||४६||
LR wants to give some more details regarding the process of �न�दध्यासन or

वेदािन्तक meditation as well as the method of �न�दध्यासन. I had talked about the
four types of �न�दध्यासन. At first, I said two, then I increased to three.
The first �न�दध्यासन is श्रवणा अभ्यासर �न�दध्यासन- continuous listening itself

is a type of �न�दध्यासन, provided a senior student follows the rule. What is that
rule? Initially, when he was a junior student, the aim was to understand, अहं
ब्रह्मा. If sufficient श्रव, मननं is done, the student will be convinced. Suppose
he continues the श्रव even after conviction, then that श्रव itself becomes a guru
aided �न�दध्यासन. But for it to become �न�दध्यासन, the �शष्, the senior student
must follow one rule. Whenever the word आत्म, ब्रह् etc. comes, he should
translate those two words as ‘I’ in his mind. Whenever ब्रह्’s glories are talked
about, we should not think ब्रह् is wonderful, glorious, आनन् सवरूप, �नत्य,
शद
ु ्ध बद
ु ्ध मक
ु ्त. Instead of thinking ब्रह् is like that, we should immediately
follow a new conversion ब्रह् आत्म etc. we should replace with word ‘I’
internally in the class itself. So, if this practiced during श्रव then it becomes a
type a �न�दध्यासन which I call श्रवणाभ् रू �न�दध्यासन.
The second type of �न�दध्यासन is ब्रह्माभ रू �न�दध्यासन which is trying to

remember the teaching after conviction. Whenever I talk about any type of
�न�दध्यासन the assumption is the student is convinced of the teaching. �न�दध्यासन
is relevant only after conviction. Having been convinced I should try to keep the
teaching in background in and through all worldly transactions. Not deliberately
thought but in the background, it should be humming like the tambura sruti of a
musician to avoid अपश्रु. अपश्रु is संसार. LK, in the 5th chapter of the BGsays,
पश्यन श ृण्वन स्पृशन िजघ्र in and through the transactions the �ानी remembers नैव
�किञ्चत करो�म यक ु ्त मन्ये त�व�वत्. It is the वेष:, like an actor remembering that
whatever I am doing on the stage is on behalf of the character but I am not
involved either in the good actions on the stage or even the murder committed on
the stage. Similarly, I should remember that I am अकतार अभोक्त. This alertness is
called ब्रह्माभ रू �न�दध्यासन.
The third one is समा�ध अभ्या रू �न�दध्यासन in which all worldly activities are
dropped and sit in silence for 15-30 minutes to learn to manage my mind.
Managing the mind means to deliberately drive away all thoughts centred on
अहंकार and ममकार, thinking of the body, age, family members, properties, shares,
social things. If I cannot dismiss the अहंकार and ममकार centred thoughts at my
will, it means mind is not my instrument but an instrument of vasanas which
generate any thought at any time they want. If they want to create fear thought,
fear comes. When I ask the fear thought to go away it becomes stronger. That
means my mind is not my instrument even though in वेदान्त I study that the mind
is अन्:करणं. It is no more an instrument that obeys the instruction of the wielder
of the instrument. The first aim is to dismiss involuntary thoughts gushing into the
mind at will. I should have the will power and I should have trained the mind to
obey my command- ‘Enough of this bunch of thoughts. You vacate. I want to
invoke आत्म-centric thoughts.’ This is the aim of समा�धअभ्या रू �न�दध्यासन
to manage the mind by dispelling, dismissing अहंकार- centric thoughts and
invoking आत्म-centric thoughts. Invocation of आत्म- centric thoughts means I
must be able to invoke all the glories of आत्म at will. You cannot say, ‘I have
forgotten everything. My mind will continue to worry, stress etc. I study वेदान्त
but my mind continues to worry.’ We are not learning वेदान्त for scholarship or
for telling other people- BG finished, उप�नषद finished. That is not our aim. Can I
benefit from the knowledge? Can I invoke my higher nature at will? Invocation of
higher nature gives आनन् because my higher nature is आनन् आत्म. The

capacity to enjoy my higher nature at will is called enjoying spiritual liberation.
When I invoke the higher nature, from the standpoint of the higher plane, अहंकार
and its problems will appear insignificant. Whatever I earlier thought was a major
problem, महा problem for which I did so many special prayers should now appear
worthless and insignificant from the standpoint of आत्म. A baby cries because his
balloon burst but for the mother it is insignificant. She is not going to
Kapaleeswarar temple to pray to solve the balloon bursting problem. All अहंकार
problems are balloon bursting from the stand point of आत्म. TF, in meditation, I
should place अहंकार and its issues in its place. When I look from that angle the
emotional disturbance will also come down. When the sun rises what happens to
stars in the sky? They are there but they are as good as non-existent. When do they
come? When the sun goes away. Similarly, my thought of my higher nature is the
सयर
ू : that goes away. Fifth capsule of वेदान्त- by forgetting my real nature I
convert life into a burden. The burden should become lighter when I invoke my
higher nature. This lightening of the burden is the peace that comes in meditation.
This peace enjoyed by my mind is mental liberation. Claiming the joy of आत्म is
spiritual liberation.Whatever problems I consider as major are not major. Even the
worst disease is not a major thing because the body came and the worst
consequence is the body will go. वासांिज जीणार्� this is what is going to happen.
The disappearance of one body is a major issue because of our attachment. When
you look from global angle, so many bodies regularly die. If you look from close
quarters the body becomes hugely important. Look from the cosmic angle. आगमा
पा�यना: अ�नत्य. समा�ध अभ्या रू �न�दध्यासन is the capacity to enjoy
अत्मानन् and peace at will setting aside all the major and minor issues. If I can do
that at will I have got mind management. This what LK says. अभ्यासे तु कौन्ते
वरै ाग्ये च ग ृह्यत असंयसात्मन योग: दषु ्प् इ�त मे म�त:. LK gives the title
संयतात्म. Very beautiful title. संयतात्म means the one who can sit for a few
minutes and at will make अहंकार insignificant and आत्म, I, dominant. Can I do it
at any time I want? In old age? In the hospital? On the death bed? We should train
the mind now itself. This training requires समा�ध अभ्या रू �न�दध्यासन because
only when we sit for some time we know whether the mind is our instrument or
not.

LR wants to talk about that �न�दध्यासन. �व�वक्तआसीनउपारतेिन्द- 46 onwards is
the �न�दध्यासन. How to do that? �व�वक्तआसी: go to a secluded place in your
own house, which is relatively quieter compared to other places. �व�वक्तद े
आसीन:. All these are given in the 6th chapter of the BG also. I don’t want to go
into the details. आसीन: means be seated comfortably. उपरत इिन्द �व�निजर्तात्.
We will read the second line first. �व�निजर् आत्म having mastered the body so
that the body is stable and non-moving for some time. This requires training. उपरत
इिन्द: mastering the sense organs so they are withdrawn from the external world.
�वमल अन्तराश: toughest part, for 15 minutes I will not think about any other
worldly issue. Even if those thoughts come, I will not join them because a thought
cannot continue unless I support it. I withdraw from that thought by declaring that
you come back later, after 15 minutes. These 15 minutes are meant for an
appointment with myself. �वमल अन्तराश: means making the mind
unpreoccupied. मलं means all unwanted and अनात्म thoughts, including राग द्वे
काम क्र लोभ मोह. �वमल means you dismiss all of them and the mind is un-
preoccupied and available for thinking of the teaching. That is why learning a few
वेदािन्तक verses by heart will be very useful. While studying कै वल् उप�नषद, there
were some beautiful verses which I said you can learn by heart. Most of these texts
will have �न�दध्यासन verses. Our aim is not chanting the verses but seeing the
meaning that, I am not an individual but I am सत् �चत् आनन् आत्म. अन्तराशय
means अन्:करणं, mind. So, the body is quiet, the sense organs and mind are
withdrawn, अनन्यसाध: no other spiritual साधन is practiced at this time other
than �न�दध्यासन. What are other साधना�न? सगण
ु ईश्व उपासना, द्वैतध्या or
मन्त् or other types of meditation. In �न�दध्यासन we are not in द्वैत, दासोऽहं
ध्यान. We should be in सोऽहं ध्यान. We should not mix up भेद and अभेद ध्यान.
अहं ब्रह्मा is not a जप. जप means repetition of the words. जप is always word
प्रध. �न�दद्यास is never word-centric. We use the word as an aid or support to
think of the meaning of the word. So, word is not important, मन् is not important.

Even if I chant those मन्s, I don’t look at the words but their meaning.
�न�दध्यासन is not वेदान्त शब् प्रध but वेदान्त अथर प्रध. अथर being ब्र सत्य
जगन ् �मथ्य अहं ब्रह् ना पर:. This, अनन् साधन: discarding all other जप, all
ू ा, पारायणं and all other साधना�न because now they are only required to do
other पज
�न�दध्यासन. अनन् साधन: means अन् साधनर�हत: dropping all other disciplines.
�व�ानदृक- he has got the third eye opened which represents �ानच�ु:.Opening the
third eye means invoking the wisdom of the शास्. The idea is, our physical eye
will report a world but �ानच�ु: says, there is no world. मांसच�ु:the physical eye
sees the world. A scientist’s �ानच�ु sees atoms and going further he will say
atoms are not there. Energy in motion alone appears as the world.
The Vedantin goes further. There is neither world, nor molecules, nor atoms, nor
energy nothing even though the eyes will continue to perceive. Remember ETU-
Experienceable, Transactable, Useful things will be there but from the standpoint
of the �ान च�ु I see, I understand, there is only one चैतन्य appearing as नाम रू
प्रप. The one whose third eye of wisdom has opened is called �व�ानदृक. के वल:
अद्�वती: I am the non-dual entity, everything else is names and forms etched on
me alone. Just as upon waking from a dream, I understand whatever I experienced
in the dream is nothing but me alone, similarly, I alone appear as the entire जगत्,
there is no second thing other than me. आत्मासंिस्: abiding in the आत्म,
abiding in the thought अहं ब्रह्मा etc. We don’t recommend thoughtlessness as
meditation but we talk about replacing worldly thoughts with वेदािन्तक thoughts as
meditation. In fact, even world thought can become �न�दध्यासन when we see the
world as �मथ्य. �न�दध्यासन is not mere ब्रह् alone, ब्रह्मस and जगिन्मथ्
thought is also �न�दध्यासन,अहं ब्रह् is also �न�दध्यासन. We have to rotate our
�न�दध्यासन among these three fields which means thoughts are always there.
Thoughtlessness is prescribed by yoga शास् which we don’t agree. Yoga शास् has
a philosophy of its own with योग अभ्या like यम �नयम, प्राणाय, प्रत्या,
धारण, ध्या and समा�ध are very useful for discipline but it has a separate

philosophy which is द्वैत philosophy. We reject the द्वै philosophy of yoga.They
talk about thoughtlessness etc. Our aim is to withdraw the mind. Our समा�ध is
dwelling on the वेदािन्तक thought to the exclusion of अहं -मम-centric thoughts.
That is called आत्मसंिस्. In the BG- आत्मासंस् मन: कृत्व न �किञ्चत अ�प
�चन्तयेत. Continuing,
�वश्व यदेतत्परमात्मदशर �वलापयेदात्म� सव्

र कारण |
पणर्िश्चदानन्द
ू sव�तष्ठत न वेद बाह्य न च �किन्चदान्त ||४७||
These is the process of समा�ध अभ्या रू �न�दध्यासन. LR says, in �न�दध्यासन,

one has to resolve the entire अनात्म प्रप into आत्म so that there is no द्वैत. As
long as आत्म and अनात्म are there, there is द्वैत. How to dissolve the अनात्म
into आत्म? We dissolve sugar in water or milk by stirring until it dissolves.How
do you dissolve the world into आत्म? In वेदान्त, dissolution is an intellectual
process of understanding that the entire world is of one essence, one substance
only, ब्रह्. You call it Existence, Consciousness, आनन्. You may use आत्म
ब्रह्मन् or any other word of your choice. This understanding is called
dissolving the world into ब्रह्. Our typical examples are Clay-pot, gold-
ornaments. Clay is the cause, pot is the effect. Gold is the cause, ornament is the
effect. The pot is nothing but clay. Clay was, is and will be but in between you
gave a shape to the clay. For the sake of transactions, you renamed the clay as pot.
Clay alone is the substance. Pot is another name for clay. Pot is not another
substance.There is no substance called pot, the substance is only clay. When you
have this understanding, in वेदािन्तक language it is called dissolving pot into clay.
Resolving pot into clay. You don’t destroy the pot. You continue to use the pot,
you do everything as it is. In your mind you understand, pot is a word. Pot is not a
substance, clay is the substance. वेदान्त says, the whole world is like the pot,
ब्रह् is like the clay. Dissolving the world into ब्रह्= understanding the world
is only a word. वाचारम्भण �वकारो नाम धेयं. The only substance is ब्रह्. I am that
ब्रह्. When I repeatedly think this during समा�ध अभ्या रू �न�दध्यासन and

remember that the whole tangible world is nothing but नाम and रू, it doesn’t exist
as a separate substance, it is dependent on me, the only substance, that is ब्रह्.
This is dissolving the world or प्र�वला ध्यान म, which is a very important type of
�न�दध्यासन. प्र�वला means dissolution, dissolving अनात्म into आत्म.

Lesson 22 Verses 47 & 48
Page 95, Verse 37-
र कारण |
�वश्व यदेतत्परमात्मदशर �वलापयेदात्म� सव्
पणर्िश्चदानन्द
ू sव�तष्ठत न वेद बाह्य न च �किन्चदान्त ||४७||
The entire वेदािन्तक teaching is contained in all these श्लोक beginning from the
24th verse. Main teaching has been ब्र सत्य, ब्रह् alone is सत्य, जगत् is �मथ्य.
What about the I, the जीव? Do I come under the सत्य ब्रor �मथ्य जगत्? If the
word ‘I’ is taken as the body, then I, the body,the mind, the thoughts will come
under �मथ्य जगत् category. As long as the meaning of the word I isशर�र त्र or
पञ्चको, BMSC I will be part of �मथ्य जगत्.
Through वेदान् �वचार I have revised the meaning of the word ‘I’. It is no more
शर�र त्र or पञ्चकोश. It is the सा�ी चैतन्य, witness consciousness.Once I can say,
I am the सा�ी चैतन्य, I can easily say, अहं ब्रह्मअ. जीव doesn’t exist as a
separate entity now. I have joined ब्रह् through knowledge. Instead of ब्र,
जगत् and जीव, there are only two things now because I, the जीव have joined the
ब्रह् group. How many things are there? I the सत्य ब्र, which is चैतन्य रूप.
The other is �मथ्य जगत् which is जड प्रप, the दृष् प्रप: experienceable
object. I must be convinced of अहं सत्य, जगित्मथ्, through श्रव and मननं.
This alone is present in the form of five capsules.
1. I am of the nature of eternal and all-pervading consciousness.

2. I am the only source of permanent peace security and happiness.
3. By my mere presence, I lend life to the material body and through the
material body, I experience the material universe.
4. I am never affected by any event that happens to the material world or even
the material body which are governed by the LOK. Whatever कमर does to

the world, the family, my BMSC, I, the चैतन्य रूप ब्र, am not affected. I
am �नत् मक ु ्त ब्र.
5. By remembering my higher nature, I convert life into a blessing. By
forgetting my real nature, I convert life into a huge burden with so many
fears, old age, fear of death, fear of rebirth.Only when I raise the level of the
I from the wrong अहंकार to my real higher nature. By remembering my
higher nature, I convert life into a blessing.
Whether life is a burden or a blessing will depend upon whether I remember RG or

not. How not to forget RG? LR says there only one method- �न�दध्यासन,
�न�दध्यासन, �न�दध्यासन. We cannot afford to neglect वेदान् because the more I
getaway from the teaching, the more संसार gets pronounced. TF, may you practice
meditation. I said three types of meditation, �न�दध्यासन. Here, we are emphasizing
समा�ध अभ्या रू �न�दध्यासन in which I spend some time with myself
exclusively dropping all other worldly activities and invoke my higher nature. I am
the सत्य ब्रह्मका ब्र. कारणं has four features- एक सार �नत् सत्य कारणं ब्र I
am. The whole world is अनेक असार अ�नत् असत्य. LR says, having seen this fact
one should understand कायर्म्जग cannot exist separate from or away from
कारणंअहं. No more कारणंब्र. The word ब्र should be replaced by अहं . The
world doesn’t exist separate from अहं . Remember the wave example. When wave
looks upon itself as a wave, it is an insignificant entity always looking up to the
ocean as God. The wave has to regularly look up to the ocean saying पा�हमां र�मां.
The very same seemingly insignificant wave, the moment it switches attention
from the wave name and form to the content, water, it not only understands that I
am not insignificant, it can even claim,I am the only significant one behind this
wave, a bigger wave, a smaller wave, a bubble. Not only that, the audacity of the
wave is,after switching the attention to the water, instead of praying to the ocean,
the wave tells the ocean, ‘O Ocean, even you do not exist separately from me the
water.’Earlier, it did नमस्का now it says I am greater then even you, the ocean,
because there is no ocean separate from me the water.

Before वेदान्, I am wave, God is ocean. After वेदान्, I am water, God is the
ocean. Now I say that God the ocean, doesn’t exist separate from me, the ब्रह्.
Remember बृहदारण्य- अन्तयार्मीस्य प्र�तष अ�रम ् अिस्. अन्तयार् is ईश्व
and अ�रम ् is ब्रह्. I will show my thumb to God and say, ‘Even you don’t exist
separate from me. I lend existence to जीव, जगत्, ईश्व, everything. Anyway let us
leave aside God because it may be disturbing. We will say this much-‘ The world
doesn’t exist separate from me.’
I said in the last class, the कायर् म doesn’t exist separate from कारणं or कायर् म has
got only borrowed existence, borrowed from कारणं. The existence I experience in
the कायर् म originally belongs to कारणं. The Is-ness of the bangle belongs to gold,
the Is-ness of furniture belongs to wood, the Is-ness of earthen ware belongs to the
clay. Isness of the कायर् म belongs to कारणं. Isness of the world belongs to ब्रह्.
Instead of ब्रह्, you should say ‘me’. TF, I alone exist and existence seen
anywhere else is given by me. I lend existence and then experience. I lend
existence to the world and then I experience the world. While experiencing the
world I should remember, I have given existence. If you find it difficult to
assimilate, use the example of the dream experience. I lend existence to and
experience the dream world. I create the dream world. I lend existence to the
dream world. Then, I experience the dream world. Then I get frightened of my own
creation. Exactly like the dream world, I have created, I have lent existence and I
experience but because of ignorance I get frightened. If I know this fact, I can say
the isness of the world belongs to me. This understanding is technically called
dissolving the world into me. It is a वेदािन्तक expression. You should not take
literal meaning like dissolving salt into buttermilk or sugar into milk. This
understanding that कायर् म doesn’t exist separately from कारणं is called dissolving
कायर् म into कारणं in Vedanta. In वेदािन्तक meditation I should practice dissolving
the entire world into myself. This meditation is called प्र�वलापनध्या.
Dissolution meditation, resolution meditation.
What do I get out of it? I have so many important things to do, so many duties.
Where is time for प्र�वलापन or ध्यान म? वेदान् says, the benefit is, once I know

there is no कायर् म separate from me, there is no duality because कायर् म is nothing
but कारणं, only named. Gold is renamed bangle. World is only a name,वाचारम्भण
�वकारो नामधेयं.It cannot be counted as the second entity. There is only one
सत्य,that सत्य I am. I am अद्वैत, सत्य अिस्. OK.So, what? वेदान् says, as long as
there is a second thing other than me, I have a sense of smallness. The more I see
other things in the world, I feel smaller and smaller. When I look at the earth, I am
very small. Look at Jupiter, I am still smaller. Look at the sun, I am still smaller.
Look at the entire galaxy, even smaller. The more I come to know about the vast
universe, the more I feel insignificant. This sense of feeling small is a type of
संसार. More than intellectual, it trickles down to emotional level also into a sense
of insecurity. This inferiority complex and feeling small at every level is an
expression of deep संसार. In this meditation, I say, I am the only thing. I am the
biggest thing in which time, space and even galaxies exist as नामand रू. This is
what Shankaracharya says in AB- प�रिच्छन इव अ�ानात् तन्नाश स�त के वल: so
as longas I am प�रिच्छन- I feel small due to ignorance I will be संसार�. When I
know I am के वल, अहं अद्वै: there is no second thing, I am all-pervading. That is
ू ्त्. अपणर
called पणर ू ्त् संसार:पणर
ू ्त्वंम: प्र�वला ध्यानेनपूणर्त �सद्�:. Thereafter
I never feel small. First, remove S and M from small. I am all.
TF, LR says, �वश्व यदे तत्परमात दशर्न. Here, the word परमात् दशर्न is a peculiar
compound. For Sanskrit students the revised meaning to take is परमात् दृश्
which is an object of परमात्म, the चैतन्य. दृश्यप्: the entire universe is an
experienceable universe. It is ETU- Experienceable, transactable and useful. It
doesn’t have Isness of its own. �वलापयेद आत्म� may you resolve into ब्रह्मा
which is सवर्कारण- very important adjective; the cause of everything including
अन्तयार्. Even space is born out of me. Space rests in me. I am not in space. On
the other hand, space is in me. See the consequence. पणर
ू : the ध्यान म is अहं पणर
ू .
पणर्मद
ू पणर्�मद
ू पण
ू ार्त्पूणर्मुदच पणर्स
ू पणर्माद
ू ा in meditation पणर्मे
ू
अव�शष्यत. There is only one पणर्
ू म left behind.

पणर्
ू म means complete and full. There is nothing that is lacking in me. My nature is
�चदानन्दम: I am of the nature of चैतन्य. I am of the nature of आनन्. Here माया
is स्वरू. �चदानन्दस्व: not आनन्दम कोष. Here स्वरू. In this non-dual I, न वेद
बाह्य-there is no second thing either outside or inside. Whatever second thing I
experience cannot be counted because it doesn’t have its own existence just as
dream money cannot be counted. I may and do experience a second thing but I
will not count it as second. TF, there is no second thing outside. The meditator
doesn’t recognize, acknowledge a second thing outside, न च �किन्चत आन्तर or
inside also. If God is a person God also becomes an object of experience. TF,
God also doesn’t have an existence independently.God can enjoy independent
existence only under one condition. It should not be an object. That means God
should join me if HE wants to be सत्य. ‘O Lord, if you want to be real, join me.
Otherwise I will make you also an unreal object.’ Then भगवान ् will quickly run
and merge into us. That is what LK does in BG. अहं आत्म गड
ु ाके श. अजुर्, I am not
Mr.कृ ष् standing outside you. I am the very atma, you, the observer. Continuing,
ू � समाधेर�खलं �व�चन्तयेदोडकारमात सचराचरं जगत् |

पव
तदे व वाच्य प्रण �ह वाचको �वभाव्यतs�ानवशान् बोधत: || ४८||
LR elaborates the method of प्र�वला ध्यान म which is considered to be a very

important type of �न�दध्यासन. Shankaracharya writes an exclusive work
explaining this phenomenon called पञ्चीकरण in a small text book of the same
name. It has been elaborated by Sureshvaracharya in his पञ्चीकर वा�तर्क. The
entire text talks about how to dissolve in meditation. We saw this very elaborately
in VS. It is based on the माण्डूक method where we make use of ओंकार as an aid
for practicing the resolution. Instead of resolving the entire world in one shot, it is
done in several stages. For this graded resolution, ओंकार is taken as a support. I
will give you an introduction to this meditation. Thereafter, we will see the श्लोक.
ओंकार has four parts-अ, उ म ् and the silence at the end.When ओ is split into two it
becomes अ and उ according to Sanskrit grammar.Many people chant औम ् but अ+उ
= not औ, अ+उ = ओ, not औ. In ॐ, the ओ part is split into अ and उ and म ् is kept as
it is, then silence. अकार उकार मकार, अमात्. Everything in creation is equated to
these four parts of ओंकार. If you remember माण्डूक उप�नषद the entire gross
universe available in the waking state is called जाग्रत्प: or स्थूलप्र: GU.
This is equated to अकार and includes the RC, also called �वश् and �वराट. उकार is
the entire subtle universe SU, the invisible universe, including all our mind, प्र,
इिन्द्रय, the entire स�ू म शर�रं, पञ् स�ू म भत
ू ा�न. Before the arrival of the gross
and subtle they were there in seed or unmanifest form called causal universe CU.
GU + SU+ CU including the RC.
�वश् and �वराट are RC in GU

तैजस and �हरण्यगभ are RC in SU
प्र and अन्तयार् आकाश is RC in CU
Thus, अ उ म covers �वश् �वराट, तैजस �हरण्यगभ प्र ईश्व. स्थू शर�रं प्रप,
स�
ू म शर�रं प्रप, कारण शर�रं कारण प्रप all are included in अ उ and म.
How do all these three appear? The कारण शर�रं, CU is always there. It is अना�ध.
From the CU, at the time of creation, first the SU, the subtle universe comes. CU is
the कारणं, SU is the कायर् म. CU is father, SU is son. From the subtle universe
comes the Gross Universe GU. So,GU is the son of SU and grandson of CU. In
meditation, CU,t he कायर् म, must be resolved into its कारणं, SU. Resolve GU into
SU which is indicated by resolution of the अकार into उकार. So �वश् �वराट into
तैजस �हरण्यगभ may you resolve. Then resolve SU into CU which means उकार
into मकार. तैजस �हरण्यगभ into प्र अन्तयार्. This is the first stage. अ into उ. उ
into म. Now only two things are left- म and silence. The silence represents OC
which is different from GU, SU and CUand different from all the RCs also. It is
OC, called ब्रह्, the आत्मन, the तुर�यं. Then, you resolve CU into OC, Original
Consciousness. CU means causal universe, माया.

How do you resolve माया into ब्रह्? Here you have to apply a special law. You
can resolve GU into SU because GU is कायर् म and SU is कारणं. Similarly, SU can
be resolved into CU because CU is the कारणं of SU. You cannot say CU is the
कायर् म and ब्रह् is कारणं. माया is not a product of ब्रह्. माया is not कायर् म.
ब्रह् is not कारणं. Why? कायर् म is a product. माया is not a product at all because it
is अना�ध. Always remember माया is अना�ध- beginning-less, which means it is not
a product. TF you can’t say, ब्रह्, is the cause of माया. If ब्रह् is the cause of
माया you can say माया, the कायर् म, is resolved into ब्रह् the कारणं. TF, resolving
माया into ब्रह् is not by कायर कारण संबन् but by understanding अध्या
अ�धष्ठा संबन्:. माया borrows existence from ब्रह्. By understanding this, you
resolve माया into ब्रह्. माया will not go away. It will be always there. Then how
do you resolve? By understanding that it doesn’t have is-ness of its own. TF माया,
cannot be counted as number two. If ब्रह् were there and माया were there
separately, then in the final stage, you could resolve the माया into yourself by
understanding माया is a शिक् of yours. As a power I cannot exist separate from
the powerful. Is it not? You have hearing power but the hearing power cannot exist
separate from you. That is why माया is called शिक् of ब्रह्. The word शिक् is
to indicate that it doesn’t have separate existence. TF, माया is my own power and
doesn’t have separate existence. It cannot be counted as number two. TF, I alone
am. This is called प्र�वला ध्यान म. There is no second real thing other than me.
This is going to be talked about. This is called ओंकार प्रत �न�दध्यासन, a
वेदािन्तक meditation in which ओंकार is used and resolved into उकार, उकार is
resolved into मकार, मकार is resolved into silence.Silence consciousness alone
remains. Remaining with this understanding is the aim of �न�दध्यासन.
Now look at पव
ू � समाधे:. Before starting the समा�ध अभ्या रू �न�दध्यासन-
�न�दध्यासन number three. The other two श्रवणाभ् and ब्रह्माभ are the first
two �न�दध्यासन. The third is समा�ध अभ्या रू �न�दध्यासन. पव
ू � समाधे: means

before starting �न�दध्यासन three, अ�खलं �व�चन्तयेत one should see everything as
ओंकारमात्र nothing but ओंकार. Everything is ॐ. माण्डूक उप�नषद begins with
this statement. The first sentence of माण्डूक states-
ओ�मत्येतद�र�मद सव� तस्योपव्याख्य भतं

ू भवद्भ�वष्य�द सवर्मोङ्क एव ।
यच्चान्यित्त्रकाल तदप्योङ्क एव ॥ १ ॥
For a वेदािन्तक student, ॐ means everything. तै�तर�य �श�ाविल् also says, ॐ इ�त
ब्र ॐ इतीतं सव�. TF, LR says अ�खलं- means सवर् म. Look at the second line.
सचराचरं जगत्- everything, the entire universe including चरं and अचरं, moving and
non-moving, sentient and insentient. सवर्म्जग ओंकारमात् is nothing but ॐ.
तदे व वाच्य because ओंकार reveals. वाच्य– indicated, revealed or symbolized. प्र:
वाचक: not वाच्यंवाच:. प्र: - ॐ. Third line. प्र: ओंकार: वाचक: भव�त. वाचक:
means symbol or revealer. तदे ववाच्य. The entire universe is the revealed indicated,
represented, symbolized one. Just as flag is the symbol, Country is the
symbolized. Similarly, the symbolized one is called वाच्य. Like revealer and
revealed; indicator and indicated. When we see a Sivalinga, immediately we
remember भगवान ्. We see Saligrama, we remember Vishnu. Each of them will
immediately bring to our mind what it stands for. वाचक: अ�ानवशाित्वभाव्य. The
pluralistic universe is accepted in the beginning stage of meditation or in अ�ान
काल plurality is accepted. Plurality in what way? GU, SU, CU are all accepted in
the beginning of meditation. You accept four layers अ, उ, म, silence. At the end of
meditation plurality gets resolved. In the beginning there is द्वैत, at the end there is
अद्वैत. अ�ान काले द्वैत, �ानकाले अद्वैत. TF अ�ानवशात् because of ignorance,
�वभाव्यत. Four things are accepted or plurality is accepted because of ignorance in
the beginning. न बोधत: not after �ानम ्. न बोधत: means अनन्तर. We start with
द्वैत and at the end there is अद्वैत. More in the next class.

Page 97 Verse 48-
पव
ू � समाधेर�खलं �व�चन्तयेदोडकारमात सचराचरं जगत् |
तदे व वाच्य प्रण �ह वाचको �वभाव्यतs�ानवशान् बोधत: || ४८||
LR is talking about �न�दध्यासन, the final stage of spiritual साधना. It is also called
वेदािन्तक meditation, that is a meditation practiced only after consistent and
systematic study of वेदान्तwith thorough understanding. Meditation is possible
before वेदािन्तक study but that is preparatory meditation and not वेदािन्तक
meditation. All types of सगण
ु ईश्व ध्यान म, मानस जप, मानस पज ू ा are all varieties
th
of preparatory meditations. I have talked about in the 6 chapter of BG.
Relaxation meditation, concentration meditation, expansion meditation and value
meditation are four types of preparatory meditations. All of them are before
coming to वेदान्त. They are preparing the mind for वेदान्त. And after the study of
वेदान्त and after doubtless understanding of वेदान्त, through श्रव and मननं we
talk about another type of meditation, �न�दध्यासन, which is not उपासनम ्. This is
वेदािन्तक meditation.
As I have often said, �न�दध्यासन is not meant for मो�. We don’t do any साधना
for मो� because according to वेदान्त, मो� happens to be our very nature. And
meditation is not meant for knowledge either, because no knowledge can come
through meditation. Knowledge comes through a relevant प्रमाण. For वेदान्त
�ान,ं वेदािन्तक scriptures are the प्रमाण. Mere meditation is not considered a
प्रमाण. Meditation cannot give any knowledge including spiritual knowledge and
hence is not meant for मो� or for �ानं or for mystic experiences. Mystic
experiences and spiritual knowledge have no संबन् at all. All mystic experiences
deal with mystic अनात्म and we are not interested in अनात्म. So, we have to
clearly know what meditation is not meant for. Not for मो�. Not for �ानं. Not for

mystic experiences. �न�दध्यासन is meant for internalising the knowledge which I
have already gained through श्रव and मननं. Just as, before digesting the food you
have to chew the food well. Thereafter you have to give sometime for the food to
get digested, then assimilated. Simply eating the food will not give me
nourishment. Similarly, listened वेदान्त will not give spiritual nourishment.
Digested वेदान्त alone will give spiritual nourishment. TF quietly, I dwell upon the
teaching which I have already received and understood.
वेदािन्तक teaching is three fold- ब्र सत्य जगिन्मथ् जीवो ब्रह् ना पर:.
Dwelling upon any one of these three is वेदािन्तक meditation. It need not always be
ब्रह् only. Meditating on the world also is वेदािन्तक meditation. I can meditate
upon the �मथ्यात of the world. जगिन्मथ्या ध्यान म is also �न�दध्यासन. ब्र
सत्यात ध्यान म is also �न�दध्यासन. अहं ब्रह्मा ध्यान म is also �न�दध्यासन. All
these three must be given equal importance. If any one of them is deficient it will
affect our assimilation. All three must be given equal importance. This is called
�न�दध्यासन.
Here we are discussing समा�ध अभ्या रू �न�दध्यासन wherein we spend

exclusive time. One particular �न�दध्यासन is highlighted in all our scriptures
which I called प्र�वला ध्यान म which is condensation of all the three
components. ब्र सत्य जगिन्मथ्, जीवो ब्रह् ना पर:. This is प्र�वला ध्यान म
or dissolution meditation or resolution meditation. Dissolving the world into me.
The world including BMSC, the entire अनात्म, दृश प्रप I dissolve into me. The
meaning of the word me is not the body not the mind but सा�ी चैतन्य, the witness
consciousness.
What do we mean by dissolution? Physical dissolving of the world is not possible.

There is no vessel in which you can dump the whole world. There is no special
spoon with which you can stir. The understanding that the world borrows existence
from me is dissolution meditation. It is a form of understanding which I invoke
again and again. Dissolving pot into clay is understanding that the existence of the
pot is borrowed from clay. Pot doesn’t have existence of its own. Whenever I say

‘pot is’, the isness is donated by the clay. Similarly, when anybody says the ‘world
is’, I should boldly say, ‘I have donated isness to the world. Exactly like the waker
can boldly say, ‘I, the waker, donate existence to स्वप प्रप.’ I donate existence
to the dream world when I dream and withdraw the existence from the dream
world when I wake up. The entire existence of the dream world depends upon my
wish and happiness. Just as the waker can happily say that the super waker�ानी
who claims I am the सा�ी चैतन्य can happily say, that स्थू शर�रं and स्थू प्रप,
ू म शर�रं and स�
स� ू म प्रप, कारण शर�रं and कारण प्रप all borrow existence
from me, the तरु �य चैतन्य.
I lend existence to these three indirectly. I give existence to कारण प्रप and कारण
प्रप gives existence to स�ू म प्रप. स� ू म प्रप gives existence to स्थू प्रप.
Since the donation has been done in gradual steps the withdrawal of existence also
is done gradually. स्थू into स�
ू म, स�ू म into कारणम ्, कारण into me. Dissolving
कारणम ् into me is again mentally noting the isness of the कारणम ् is donated by
me. To practice this gradual प्र�वला ध्यान म in three states, स्थूल to स�
ू मं, स�
ू मं
to कारणम ्, कारणम ् to तुर�यं the वेद gives us a supporting aid, a symbol- ओंकार.
अकार representing स्थू, उकार representing स�
ू म, मकार representing कारणम ्.
Silence representing me. TF, the dissolution is not all the अ उ and म. I don’t
simultaneously dissolve but gradually, क् प्र�वलाप, not यग
ु पत्प्र�वला. अ is
resolved into उ, उ into म ्and म ् resolved into silence. Chant long ॐ and mentally
visualize स्थू स�
ू म कारण and as it comes to म ् come to कारण प्रप कारण शर�रं .
Come to प्र अन्तयार्. When that म ् falls into silence,even अन्तयार् प्र माया
are all resolved which is the ultimate stage of ओंकार ध्यान म. This was very
elaborately done in �वचार सागर. It is hinted at in माण्डुक also though not actually
mentioned. With this background the 48th verse introduced the entire ओंकार and
the entire universe. Hereafter, we will see the dissolution of each layer into the
next one.

Verse 49 Page 99-
अकारसं�: पर
ु ुष �ह �वश्वक ह्युकारकस्तैजसईयर क्रमा |
प्रा मकार: प�रपठ्यतs�खलै: समा�धपव
ू � न तु त�वतो भवेत् || ४९||
अकारसं�:पर ु ु: - the सगुणआत्म known as �वश्, the waker, �वश्व:पर

ु ु:.पर ु ु:
ु ु:. The �वराट्पुर: is known as उकार सं�: क्रमा- gradually going to
the waker पर
the second stage. तैजस: means the dreamer associated with the स�
ू म, consisting of
both तैजस and the corresponding समिष् �हरण्यगभ. TF, तैजस the dreamer, the
�हरण्यगभ उकार: is represented by the उ of ओंकार. ईयर्त-उच्यत is said to be. प्र:
मकार: this मकार is not any another म. नमो नारयनाय also has म but that म is not
प्र. म can be called प्र only when it is part of ओंकार. Other मकारs are not प्र:
or अन्तयार्. प�रपठ्यत- is referred to by अ�खलै- all वेदािन्तक आचायर. All these
differences �वश् तैजस प्र �वरा ट्�हरण्यग अन्तयार् are there only in the
beginning of meditation. At the end of the meditation they are all resolved. TF, he
says, समा�ध पवू र् म-before समा�ध, before the culmination of meditation.
न तु त�वतो भवेत्- theyare not absolutely real but these are all accepted. �वश् is not
absolutely real. That is why in the 7th मन्त of माण्डूक- नान् प्र न ब�हष्प् न
प्र� घनं each one is negated. Negation means it is not real. In वेदान्त, negating
the pot means understanding pot is only नाम and रू. वाचारम्भण �वकारो नामधेयं.
Negation= resolution= understanding. TF, समा�ध पव
ू र् म we accept all three. त�वत:
न भवेत्. In reality आत्म doesn’t have any of these divisions. अध्यारो काले
accepted, अपवाद काले negated. Having introduced the four components of ओंकार,
hereafter he will talk about resolving each one. The first stage is discussed in Verse
50.
�वश्व त्वकार पर ु ारमध्य बहुधा व्यविस्थ |

ु ुष �वलापयेदक
ततो मकारे प्र�वला तैजसं द्�वतीयवण प्रणव चािन्तम || ५०||

Now begins the actual process of resolution, which is purely a mental
phenomenon. Physically world will be solidly as it is before ध्यान. After ध्यान, it is
not that the world would have disappeared. Experientially it will be there but I
would have removed is-ness from the world and handed over that to, I, the आत्म.
The difference is only in the mind. Like the example of moonlight. Moonlight is on
the moon but after knowledge we know it is not of the moon. Even after this
knowledge our experience will continue to be the same. As I have repeatedly said,
वेदान्त never promises any change in our experience. The world will be seen as
world only. The difference is, I understand existence is on the world or in the
world but existence is not of the world. When I say world is, the is-ness is
experienced in the world. Like moon light. Even though I experience existence in
everything, I understand that existence doesn’t belong to the world. I lend
existence to the world. So, the difference is in understanding, not in experience.
That is why DS says, वेदान्त is a cognitive process.
अकारं उकार मध्य प्र�वलापये. अकारं- अ of ओंकार, �वश्व त्वका is there. �वश्वतु
अकारं . This अकार in the second line. उकार मध्य- in उकार प्र�वलापये, you should
dissolve. अकार stands for �वश्व, the waker, the �वराट we have to add. �वश् �वरा�पं
अकारं पर
ु ुष, the waker consciousness. We can understand पर
ु ु as �चदाभास also
because �चदाभास is formed in the स्थू प्रप making it �वश् and �वराट. When
you dissolve the RM, the RC also is resolved. That is called the पर
ु ु. प्र�त�बिम
चैतन्य �वलापयेत्. What is the nature of �वश्? बहुधा व्यविस्थ –is full of many
divisions unlike प्र in which divisions are not available. �वश् is स�वकल्प, तैजस
is also स�वकल्प. प्र and तुर�य are�न�व्
र कल. �वकल् means division. स�वकल्
means with division. Two पादा: are with division, two without division. बहुधा
व्यविस्थ- divided in manifold forms आकाश वायू जलं पृ�थवी पर ु ु:िस्त:
mountain, rivers, stars, moon, planets, carpets, chairs, pen, books, spectacles all
these belong to �वराट ईश्व. बहुधा- in manifold ways. All these are explanations of
अकार. बहुधा व्यविस्थ अकारं . �वश्व अकारं. परु ुष अकारं. �वश्व पर
ु ुष बहुधा व्यविस्थ
all these three are adjectives to अकार. They all must be resolved into उकारमध्य.
This is the first stage of resolution.

The second stage. In the 4th line द्�वतीयवण. द्�वतीयवण- the second letter of
ओंकार, उ, उकारम ्. (For मकार you have to go back to the third line उकारम्मका
प्र�वलापये.) उकार stands for तैजसं. Sanskrit students should connect द्�वतीयवण of
the 4th line with तैजसं of the third line. द्�वती वण� तैजसं, the dreamer who is equal
to �हरण्यगभ which should be resolved into मकारे. मकार of the third line should be
connected with प्रणव अिन्तम of the 4th line. उकार should be resolved into मकार
which is the final letter of ॐ. Silence is not the final letter. Silence is not a letter at
all. The final letter of ॐ is मकार only. प्रणव- प्र: means ओंकार. ओंकारस्
अिन्तम वण� मकारे तैजसं प्र�वलापये. स्थू प्रप has gone, स�
ू म प्रप has gone.
Both are full of divisions. All the divisions are resolved the moment you go to प्र.
This we regularly experience in deep sleep.In sleep all the external and internal
divisions are also gone. From स�वकल्, we are going to �न�व् र कलक मकार which is
called प्र or अन्तयार् which is called ईश्व. We have come up to ईश्व now. Our
next job is to resolve even ईश्व into �नगुर् तरु �यं. Resolving means understanding
the is-ness of ईश्व doesn’t belong to ईश्व. It comes from तुर�य चैतन्य ब्र, me.
We saw in बृहदारण्य, आकाश and अ�रम ्. गाग� asked the question किस्मन्
आकाश प्र�तिष्: इ�त and या�वल्क answered एतिस्मन् खलु अ�रे गाग�
आकाशओ तश् प्रोताश्च. That is given here. From this one thing is clear. RG can
be fully appreciated if we have gone through an उप�नषद course. With mere BG,
RG cannot be fully appreciated. Now comes the last resolution.
मकारमप्यात्म �चदघने परे �वलापयेत्प्रा�म कारणं |

सोऽहं परं ब्र �वमिु क्तमद्�व�ान मक
ु ् उपा�धतोsमल: ||
मकारं अ�प आत्म� �चदघने परे प्र�वलापये, मकार representing प्र अन्तयार्, the
�न�वर्कल्पका प्रप. In प्र all the divisions are in unmanifest condition.
Divisions are not absent. Divisions are present but not in visible manner. Just like
in milk butter is present but not in a visible manner. If you go through a proper

process, you can extract. In the प्र, we call it �न�व्
र कल but it is not really
�न�वर्कल. Unmanifest स�वकल् is called �न�व्
र कल. I am trying to make a fine
point. When you say प्र is �न�व्
र कल, division-less, we don’t mean it is division
less. प्र the third pada, the मकार divisions are there but in dormant, latent
form.What is the proof? From प्र, कारणप्रप, स�
ू म comes, then स्थू comes.
TF, we call it �न�वर्कल but it is not real �न�व्
र कल, it is pseudo �न�व्
र कल. Because
the �वकल्प: all our सं�चत कमार्� are there. During प्रल, ईश्व is there
eventhough everything is resolved, जीवs are also resolved. During प्रल all the
जीवs continue to exist in भगवान ् in potential way. Not only every जीव exists, all
the सं�चत कमार्� also exist. It is from that सं�चतकम,र भगवान ् creates the next
�श्रि. TF, there is one pseudo �न�व्
र कल. मकार is pseudo �न�व्
र कल. Not real.
What is the indication of pseudo �न�व् र कल? Any fake �न�व् र कल will be �न�व्
र कल
temporarily. As long as you sleep, there is no division. The moment you wake up,
again the division comes.A fake �न�व्र कल is temporarily �न�व्र कल. That is whywe
do not value �न�वर्कल् समा�ध very much. �न�व्
र कल् समा�ध is available
temporarily.That is why yogic समा�ध cannot give �ानं or liberation. As long as he
is in समा�ध he is happy. That happiness due to समा�ध अनभ
ु व we don’t value. We
don’t want fake �न�वर्कल. We want real �न�व्
र कल. Real �न�व्
र कल is permanent
�न�वर्कल not only during समा�ध. What is that permanent �न�व्
र कल? That is said
here.
मकारं –the fake �न�वर्कल, प्र�वलापये- may you resolve into �चदघने परे आत्म�,
which is �नत् �न�वर्कल चैतन्य. चैतन्य is division less in जाग्रतवस, in
ु िु प् अवस्थ, in मरण अवस्थ, in प्र अवस्थ. In all conditions,
स्वप्नावस, in सष
आत्म the चैतन्य is ever division less. We want to arrive at that चैतन्य. �चदघने –
�चद्घन- an embodiment of चैतन्, चैतन्स्वरू इत्यथ:, which is परम ्-
transcendental. Not affected by �वश्, तैजस, प्र, �वराट, �हरण्यगभ, अन्तयार् and
all these things. The �नत् �न�वर्कलक तुर�यं remains unaffected. Remember the 4th

capsule of वेदान्त- I am never affected by any event that happens in the world, the
body, the mind or any अनात्म. अनात्म is full of events. It is always eventful
whereas तरु �यं is ever event free, untouched by all the events. So परे मकारं अ�प
प्र�वलापये.
What is the description of मकार? Connect मकारं of the first line to प्रा and
कारणम ् of the second line. मकारं कारणम्प्र. मकार is कारणम ्-कारण प्रप, कारण
शर�रं , अन्तयार्, प्र: so प्रा�ंअ प्र�वलापये. Where should you resolve the
तुर�यं? With तुर�यं, the journey of resolution is over. TF, he says सोऽहं . Afterwards
we are not supposed to remain thoughtless. वेदािन्तिक �दध्यासन is not thoughtless
ness. Thoughtless is emphasized in योगशास्. We reject योगशास्, समा�ध
thoughtless, etc. वेदान्त has a distinct concept of meditation. In वेदािन्तक
meditation, even in समा�ध, thought is there. I dwell on the nature of तरु �यं as
described in the 7th मन्त-नान्तःप्
नब�हःप्र
नोभयतःप्र
नप्र�ानघ
नप्र
नाप्र�
।अदृश्यमव्यवहायर्मग्राह्यमल�णम�चन्त्यमव्यपदेश्यमे
प्रपञशान
�शवमद्वैत
चत
.मन्यन्
थ
ु �
We have to bring to our mind to every word. In वेदािन्तक meditation the mind
should be alive, alert and thought should be entertained. When the thoughts are
centred on तुर�यं you are in समा�ध. TF, समा�ध means �ानव�ृ �: What type of
�ानव�ृ �? LR gives an example- “अहं परम्ब्.” This is the �ानव�ृ � I have to
deliberately entertain even in वेदािन्तकमा�ध. It is called समा�ध because I am
undistracted by all the other things. समा�ध means absorption. When a person is
absorbed in TV it is समा�ध. Last over, last ball, six runs are required, India vs.
Pakistan. It is �न�वर्कल् समा�ध. It means, I don’t know anything else around but
mind is not blank. It is absorbed in a wanted field. Here the field is cricket. In
वेदािन्तक meditation, तरु �यं is wanted field. I deliberately entertain तरु �यं -centric
thoughts. आत् संस्थ मन: कृत्वन �किञ्चत� �चन्तयेत. Make the mind dwell on
आत्म. It is called समा�ध because I am absorbed in the thought. At that time, I
don’t see myself as father, mother, husband, wife, brother, sister. None of these
उपा�ध. उपा�ध means relative personality, relative roles I play in life. They

dominate our transactions. Since worldly roles dominate in transactions, when we
sit in meditation we get bound by the same. TF, drop all the personalities called
उपा�ध. सोऽहं- उपा�धत मक ु ्: dropping all the worldly personalities which are only
temporary, �मथ्य, माया. उपा�धत मक
ु ्:. TF, only अमल: no complaints are
ु ्: free
possible. Any complaint is related to one role or the other. अमल: means शद
from all मलं- complaint, problems etc. वेदान्त is ‘Everything is OK.’ सोऽहं
परम्ब्. I am the तरु �यं. The ultimate ब्रह्. सदा �वमिु क्तमत- ever free from
complaints, called सस
ं ार. उपा�धत मक
ु ्: free from उपा�ध. अमल: and �व�ानदृक.
�व�ानदृक- having �ानं as my eye. �ानच�ु: A beautiful श्लो in आत्माबो
mentions this.सव� सिच्चदात्मा �ान च�ु�नर्र��यत अ�ान च�ुण��ेत भास्वन्
भानम
ु न्तवत. In �ा�नन: vision, everything is only one ब्रह् with different नाम
रूs. So �ानी sees ब्रह् and when the focus is on ब्रह्, the world disappears.
When the focus is on the world, ब्रह् disappears. या�नशा सवर भत
ू ाना.ं When you
see the truth नाम रू disappears. When you are focused on नाम रू, the truth is
forgotten.When you watch the movie, the screen is forgotten. If you remember the
screen, movie is nothing but light and shadow. TF �व�ानदृक means �ानच�ु: अहं
परम्ब्रह. This is the culmination of प्र�वला ध्यान. More in the next class.
Page 104 Verse 51-
मकारमप्यात्म �चदघने परे �वलापयेत्प्रा�म कारणं |

सोऽहं परं ब्र �वमिु क्तमद्�व�ान मक
ु ् उपा�धतोsमल:
With श्लो 51, LR concludes the discussion on �न�दध्यासन and the entire
वेदान्त�वचा which began from Verse 24. In �न�दध्यासन समा�ध अभ्या रू
�न�दध्यासन was highlighted in which a person exclusively spends some time
invoking the वेदािन्तक teaching. And within that, one type of meditation was
highlighted which I named प्र�वला ध्यान म. Dissolving the अनात्म world into

आत्म, that is myself. The word ‘dissolving’ must be understood. It is not a
physical job that I have to do, or can do. It is in the form of a clear understanding
which I have gained during श्रव. The best example for प्र�वला ध्यान म is
dissolving pot into clay. That is, understanding that there is no such thing as pot
other than clay. Pot is nothing but नाम and रू. Pot नाम रू doesn’t have an
existence of its own. The isness is experienced in the pot but the Isness is
borrowed from clay.This understanding and repeating this understanding in the
mind are dissolving the pot into clay. The entire universe is like the pot and
consciousness is like clay. Dissolving the universe into consciousness is nothing
but understanding that the world doesn’t have an existence of its own. It is nothing
but नाम and रू and the नाम रू प्रप seems to have existence which is borrowed
from the consciousness which is nothing but myself. This is called प्र�वला
ध्यान म. This alone promotes the binary format- अहं सत्य जगिन्मथ्. TF, �मथ्य
प्रप cannot touch me, the अ�धष्ठान. अध्या cannot touch the अ�धष्ठान. Just as
dream rain cannot wet the waker. This प्र�वला ध्यान म can be practiced
optionally with the help of ओंकार as a support or aid. It is not compulsory but all
the scriptures suggest ओंकार like a ladder to come down or go up. Instead of
dissolving the world in one shot, it can be done in three stages. स्थू शर�रं and
स्थू प्रप into स�
ू म प्रप which can be resolved into कारण
शर�रं and कारण प्रप which can be resolved into the चैतन्य.Symbolically
presented as अ being resolved into उ, उ being resolved in म ्, म ् resolved in silence-
silence is the ‘I, the तुर�यचैतन्य.’ After resolving I should not go to
thoughtlessness.वेदािन्तक meditation doesn’t highlight thoughtlessness but
invoking the appropriate thought. The nature of तुर�यचैतन्य is described in all the
उप�नषद: including माण्डूक्यना प्र etc. Having come to तुर�यचैतन्य,I have to
remember and invoke those words and the meaning of the words. I have tosee the
meaning as my very nature. य�द्रेश अग्राह every उप�नषद has those important
मन्त:. If we can get the मन्त: by heart it is wonderful. If not, at least those ideas
can be remembered अहं �नत् शद ु ् मक
ु ्: असङ्:अखण् सवर्ग: �नत् मक ु ्:. So
many words are there. See these words, their meanings are my very nature. Don’t

say आत्म is �नत्यमुक:, claim, ‘I am �नत्यमुक:’, etc. The अनात्म will continue
and events will continue but I being असङ्:, असङ्गत् will be crucial. असङ्गत्
meaning, I don’t have any संबन् with anyone.Whatever I earlier claimed as mine I
have to deliberately disclaim. This is a difficult task because we have embraced so
many near and dear ones with love and attachment. भगवान ् asks, ‘If you want
liberation, give everything to me.’ Unless you deliver, unless you handover
everything mentally. Continue to do the duties to them but never claim ownership.
Deeper the ownership, deeper the attachment, deeper the anxiety. TF surrender
शर�रत्र, पञ्चअनात्, body, mind, family, profession, possession, all the
properties, special jewellery that is in the bank which we carry in the head. तन ् मन ्
धन ् सब् कुच् तेरा must come from the inner most heart at the time of तुर�यध्यान म.
As �वश्, I have संबन्. As तैजस I have संबन्. As प्रI have unmanifest संबन्.
Only as तुर�यं I am असङ्गोह, असङ्गोह. This I have to clearly see and be ready to
accept anything that can happen at अनात्म level according to the LOK or
according to the will of God. Both are synonymous. You say LOK or will of God.
Both are one and the same. I have to do this in the seat of �न�दध्यासन.
Relentlessly, everyday even as we do it and mean it mental worries, fears, stress,
tension, anxiety, fear will all subside. Once we get up and start व्यवहा, again they
will start. What should you do? Go back again and again until death. व्यवहा will
invoke �वश् तैजस which means अहंकार ममकार राग द्वे. �न�दध्यासन has to
invoke तुर�यं. This is a tug of war. TF, �न�दध्यासन has to be done as LR
prescribed in 51 verses. मकारं अ�प आत्म� मकार. अ of ओंकार must be resolved in
तुर�यचैतन्य, अ�धष्ठान. The 3rd and 4th line say I should think of my own तुर�यं
nature after resolving. What type of तुर�यं? सोऽहं परम ् ब्रह्म मिु क्त
उपा�धत:मक
ु ्:. That is called असङ्गत्, free from every उपा�ध where I have the
attachment. So उपा�धत: मक
ु ्:. TF only अमल:�नमर्:शद
ु ्:.With this �न�दध्यासन
and वेदान् �वचार topics are over.

Now we are going to see �ानफलम ्. What is the result of assimilating this
knowledge? Assimilated knowledge alone can give जीवन्मुिक फलम ् which is
described in the िस्थ प् portion of the 2ndchapter, the परभक् portion of the 12th
chapter and गुणातीत portion in the 14th chapter of the BG. The main benefit of
जीवन्मुिक is समत्व, mental tranquility, even during the ups and downs of life.
द:ु खेषु अनद
ु ्�वघ्नम सख
ु ेषु �वगत स्पृह वीत राग भय. Underline भय क्र:.
िस्तथद�मुर्�नरुच य: सवर् अन�भ: स्ने: त�त्प्र शभ ु ाशभं
ु . Good news comes.
Bad news comes but he remains a witness without being seriously affected
mentally. There may be some flutter in the mind but it is not lasting pain which
leaves a deep scar in the mind. There is FIR reduction. F means frequency of
emotional disturbance will come down. These are all methods to find out whether
one is progressing or not. You need not report your progress to me. Neither God
nor गुर will ask you. Even if there are infrequent emotional disturbances, their
intensity must be lesser. Deep pain should become shallow one. Intensity must
come down. And finally, even that pain, which is rare, which is mild, we should be
able to recover from very soon. It will not stay for days together. Weeks together.
Hours together. May be minutes together. I bounce back from that too and just
chant the श्लोकमात स्पशार्स and move on. This is called जीवन्मुिक:. �न�दध्यास
फलम ् is experiencing the emotional benefits of वेदान् �ानं if we want. If you don’t
want emotional benefit because I am neither the mind nor the owner of the mind,
then, not required. But if I derive emotional benefit, it will help others also. If I
have a calm mind, my family members will also benefit. If I have an agitated mind
not only do I suffer, my family members also suffer. TF, even if I don’t want, at
least for the benefit of the people around, it is worth working for. One गुर प�णर्म
ू ,I
talked about mental and spiritual liberation. Mental liberation is जीवन्मुिक,
deriving emotional benefits. This is directly proportional to the �न�दध्यासन that I
do. Mere श्रव cannot give this. Mere मननं cannot give this. जीवन ् मिु क् benefit is
directly proportional to the quality and time of �न�दध्यासन. LR is talking about
the two-fold benefits- जीवन्मुिक and �वदेह मिु क् also. Verse 52-

एवं सदा जातपरात्मभाव: स्वनान्दतु: प�र�वस्मृता�ख: |
आस्त स �नत्यात्मसुखप्र:सा�ाद्�वमुकतsचलवा�र�सन्धुवत || ५२||
Verses 52 to 57 is �ान फलं. एवं- as described in the previous �न�दध्यासन verses,

whoever practices ओंकार र प�न�दध्यासन प्र�वलापनध्या. When? सदा-
constantly, as often as possible by giving top priority to this exercise. The benefits
are worthy if I can remain calm. I then benefit the family, society and whatever
field I am associated with. Resources are more accessible when the mind is
calm.When the mind is turbulent, all the resources also become inaccessible. Give
priority and time for this �न�दध्यासन. Result is जात परमात्मभावन. परमात्मभावन-
I am not an individual जीवात्म. I am none other than पर आत्म. इ�त भावना- this
thinking pattern becomes more and more natural. When we think of ourselves,
what thought comes naturally? That I am a miserable individual, helplessly going
through non-remediable प्रार. Facing this problem, that problem that is
occupying our subconscious mind and brooding over it often. �न�दध्यासन will
replace the प्र जीवात्म भावना with प्र परमात् भावना. In VC Sunday class, I
said,अहंकार दबर्�लकरण
ु म, आत्मभा प्रबल�करण. This is जातं- comes to him
naturally. But unless I deliberately practice, it cannot come naturally.
स्वनान्दतु:- his mind invokes वेदान्त and आत्माआनन् most of the time. आत्म
need not get आनन्द why? It is its nature. But for the mind to get आनन्द so many
conditions need to be met. So, instead of depending upon the miserable अहंकार, he
invokes आत्मानन् which is the original source. आत्म invocation leads to general
joy and happiness. At any time of life, any day, any time, in any condition because
आनन्दस्वर of आत्म is not conditioned by time, space, age etc. The more the
आत्म I, my higher nature, is occupying my mind, the less the lower अहंकार nature
dominates. It recedes into background like stars which are dominant in the night,
recede when the sun rises.सयर ू : is one and stars are many. आत्मानन् is one,
अहंकार problems are many. अहंकार problems will not go away but they will recede
and their impact will not be much. I can just brush aside.

प�र�वस्मृ अ�खल:-everything else other than आत्म, that is,अहंकार, ममकार, the
अनात्मand its conditions, he forgets all of them. प�र�वस्मृ अ�खल doesn’t mean
that we should not do our duties. वेदान्त never asks any person to ignore
responsibilities. As long as you are in family and society do them properly but to
constantly keep them in mind and worrying, is not to be done as per वेदान्त.
Invoke your personality, your relationships, do what is to be done. Thereafter, stop
worrying about them. Invoking constantly and worrying is worthless and counter-
productive. Use that time for RG. LR is very, very practical. He never gives
impractical solutions. स्वनान्दतु:-आत्म dominates his mind.प�र�वस्मृ अ�खल-
all the अनात्म recede to the background. अनात्म means दषु ्टचतुष्ट. अहंकार,
ममकार, राग, द्वे. Then, his life is wonderful.
स: आस्त - he remains relaxed. �नत् आत्मासुखप्रक:-enjoying the nature of

ु ं, �नत् आनन्, not experiential आनन्द. Beauty is,
आत्म, which is �नत् सख
thinking स्वरुपआनन will give experiential आनन्द. Whenever I think about a
happy thing my mind will be happy. When you invoke happy things,the mind also
enjoys. �न�दध्यासन helps us invoke आत्मानन् and enjoy प्र�त�बम्भआन also.
This is called ध्यानआनन्: or योगआनन्द:.The very invocation gives
happiness,�नत् सख
ु . �नत् प्रका:.प्रक-चैतन्य. So he remains in his �नत्
ु प्रका: can be translated as �चदानन् रू: �शवोऽहं
�चदानन् रू:.�नत्यात सख
�शवोऽहं . And सा�ाित्वमुक:- जीवन्मुक: he need not wait for liberation in a future
date and time.
In many other दशर्ना�, मो� is never possible in this life, you have to wait for मो�.
The first step in getting मो� is what? We have to die. What will happen then, you
don’t know. You have to have faith in शास् and hope that you will travel to
�शवलोकं if you are of शव ै मतं or �वष्णुलो. Thus, it is a future promise about
which we have no definiteness.

But here, वेदान्त is talking about the benefit which can be derived in this जन्
itself called सा�ात्मुिक: or जीवन्मुिक:, like अचलवा�र �सन्धुवत. �सन्ध: means a
vast ocean. The ocean is of course full of वा�र- waters, अचल- calm.The �ानी is
also like an ocean with a calm mind. BG also has a similar example-आपयर्माण
ू
अचल प्र�तष समद्रम
ु प्र�वशि यद्व तद्व कामायां प्र�वशि सव�
शशािन्तमाप्नो न काम कामी. The ocean is ever full and whole whether rivers
enter or not. It is sacred all the time and undisturbed by things coming or not.
Similarly, the �ानी is like a vast ocean. Things come and go, wonderful relations
come and go but he remains calm and undisturbed. Continuing-
ृ सव�िन्द्रयगोच �ह |
एवं सदाभ्यस्तसमा�धयो�ग �नव�
�व�निजर्ताशेषप�रपोरह सदा दृश् भवेयं िजतषङगुणात्म: || ५३||
A beautiful verse. LR says, when a wise man gets self-realization, it is identical

with god realization. Theyare not two separate things nor do they need separate
efforts. Many think God is someone else other than जीव and जगत्. That God is the
third entity in the triangular format of जीवजगत् and ईश्व. God has always been
thought as some wonderful person अधरं मधरु ं , वदनम ् मधरु ं and that God realization
means he will appear before you either internally or externally. Many people
mistake that as God realization. No doubt, many such stories are there in परु ाणा�न
and in biographies of भक्त:. We don’t negate those experiences but वेदान्त says
they are not the ultimate.Theyare all व्यवहा�र events subject to beginning and
end. TF, they are all impermanent. That is why के नोप�नषद said नेदं य�दतं उपासते-
arriving Gods is not the ultimate reality and experiencing the arriving God cannot
be called god realization. God realization is only when we realize the real nature of
god. Since God’s real nature and my real nature happento be identical, self-
realization is God realization and God realization is self-realization. They are not
two separate events. And since God’s real nature and my real nature happen to be
identical, both of them cannot be objectified. My real self the आत्म is not
available for objectification. Remember बृहदारण्य न दृष्टेद्रर्ष पश्य अदृष दृष्
etc. In so many places we saw आत्म is not an object of perception. Real God

cannot be experienced and whatever God is experienced cannot be real God. TF,
ु ्धचैतन् स्वर: the claiming of
without objectification when I claim I am the शद
my चैतन्य स्वरू is self-realization and God realization also. Both are
simultaneous, not sequential. That is why in महावाक्य तत् त्व अ�स the very purpose
of महावाक्य is to say that the realization is not two separate processes. If at all
there is a difference between जीवात्म and परमात्मit is not in essential nature, only
in नाम and रू which are �मथ्य only. LR says, when a wise man realizes the self,
he realizes me also. LR says आत्मादशर् is रामदशर्न also. There is no रामदशर्न
other than आत्मादशर्.
एवं in this manner, सदाअभ्यस समा�ध यो�गन: for a person who has practiced
समा�ध अभ्या रुप�न�दध्यास for a long time and �नव�
ृ सवर्इिन् गोचरस् for
whom the world is dissolved into the आत्म. सवर्इिन् गोचरं- everything available
for our sense organs, the entire world. सव�िन्द गोचर: =universe, �नव�
ृ = dissolved.
What does dissolving the world mean? In वेदान्त, dissolution is understanding that
there is no world other than the आत्म or myself or ब्रह्. Like understanding
there are no ornaments other than gold.
�नव�
ृ सव�िन्द गोचरस् �ह that is this alone. This is also said in the 7 मन्त of
th
माण्डूक. प्रप उपशमं. The world has subsided. Subsiding, not literally, but it is
none other than one ब्रह्, one आत्म with different नाम and रू.
The first line are all the descriptions for sucha �ानी who has practiced �न�दध्यासन
for a long time, the one for whom the world has dissolved into आत्म and
�व�निजर्तअशेष�रप the one who has conquered all the obstacles for this stage of
जीवन्मुिक. What is the proof he has conquered the hurdles? The very fact that he
has come to आत्म�नष् indicates he has conquered the obstacles. In BG class, we
saw five types of obstacles removed by five types of साधन-

1. कमर्योगे मल �नव�ृ �: -by long practice of कमर्यो mental impurities of राग
and द्वे are diluted or removed.
2. उपसनयोगेन �व�ेप �नव�ृ �: - �व�ेप is mental preoccupation, mental restless
ness, mental wandering which is removed by उपासन which is सगुण ईश्व
ध्यान म
3. श्रवणयोग अ�ान �नव�ृ �: -श्रवणय: is listening to the teaching consistently
and systematically for a length of time which removes ignorance
4. मनन योगेन संशय �नव�ृ �: - by practicing मननं, which removes all doubts
5. �न�दध्यासनयोगे �वपर�त भावना �नव�ृ �-�वपयर्य�नृव �: the habitual old
ways of thinking which is जीवभाव: or दषु ्टचतुष्ट is removed
Once weremove these five obstacles, then we are the जीवन्मुक:.अशष

े �रपो. �रप:ु ,
शत्, enemy, every obstacle is my enemy to मो�. काम क्र लोभ मोह are called
आन्त शत्: .In कमलज द�यताष्टक कामाद�न ् आन्तरान्य सहज�रपव
ु रान ् देवी �नमूर्ल
वेगात् etc. These six inherent enemiesare represented by मलं. Once राग and द्वे
are handled others are handled because they are all only modifications of रागद्वे.
What is anger? Modification of रागद्वे.What is jealousy? Modification of
रागद्वे. कमर्यो will remove all these मलंs. �व�निजर्तअशेष�रप:.
The fourth description is in the 4th line. िजतषड्गुणात्: by this he has won over
भगवान ् with the six glories, षड्ऐश्व. ऐश्वयर् सामग्र वीयर्स यशस् �श्: �ान
वरै ाग्ययोष्च षण्णा भग: इ�त रण. The six virtues of भगवान ् are called भग:
1. ऐश्वय -over-lordship, sovereignty,not the Tamil meaning of prosperity.In
Sanskrit,ऐश्वय means ईश्वरभा: being the boss of all.
2. वीय�-valour, courage
3. यश:-fame because all fameultimately belongs to भगवान ्only.
4. श् - prosperity because all the wealth in the world belongs to भगवान ् and not
to any one of us because we ourselves won’t survive.

5. �ानं – Knowledge
6. वरै ाग्य-भगवान ् possesses everything but भगवान ् is not attached to anything
because भगवान ् knows these are all �मथ्य.
He doesn’t have any confusion over lordship, courage, fame, prosperity,

knowledge, detachment are together called भग:. Individuals also have भग but
limited. We have power, over lordship and control over probably a mosquito.
Similarly, some fame. We have everything but भगवान ् has got समग्र- in
limitless quantity, अनन्तऐश्व अनन्तवीय अनन्तय: etc. The one who has got is
भग: or षड्गु:.षड्गुणात् means भगवान ्. बहुव्री षड्गुण यस् स:षड्गु: स:
परमात्माषड्गुणात. In short भगवान ् िजत:means he has won over, attained,
accomplished. Who? The �ानी has won over or attained भगवान ्. That means
whatever virtues भगवान ् has, the �ानी also can happily claim. In fact, that is in the
last श्लोक of द��णाम�ू तर स्तोत- सवार्त्मत्व �वभ�ू त स�हतं स्यात ईश्वरत् स्व:
ु रष्टद प�रणतां च ऐश्वय अव्याहत. Whoever understands द��णाम�ू तर
�सद्ध्ये तत् पन
स्तोत and becomes �ानी not only he will get मो�, he can claim all the glories of
भगवान ्. अष् ऐश्वय described in the 9th one भरू ंभास् अनलो �नलोम्बर all the
�वभ�ू त a �ानी can claim. TF, िजत षड्गुणात्: अहं दृश:भवेयं I will also be
realized simultaneously. I- राम also will be realized simultaneously.
Simultaneously with what? When self is realized simultaneously राम is realized.
What about Krishna ? राम means Krishna Siva Devi everything.
Page 107 verse 53-
एवसं दाभ्यस्तसमािधयोिगनोिव न ृ�सव�िन्द्रयगोच |

िविनिजर्ताशेषप�रपोरहंसदा�श्योभवेयंिजतषङगुणात: || ५३||

LR is talking about the �ानफलम् in these verses beginning from the 52nd verse upto
the 57th verse. The result is जीवन्मुि and िवदेहमुि�. In verse 53, LR makes an
important observation that self-realization and god-realization are not two separate
events because self and god are only two different words to convey the same
reality, the same त�वw ं hich is सित्चत्आनन्दस्व. God is सिच्चदानन: and the आत्म is
also सिच्चदानन:.TF, knowing one is knowing the other. The problem is a person
cannot recognize the Lord as one self in the beginning due to lack of mental
preparation. Gradually the scriptures build up, there is a revision w.r.t the
understanding of myself as different from the स्थूलशरीर. Then the understanding that
I am the सू�माशरीर,ं I don’t really die, I only drop the physical body and travel from
one लोक to another. The biggest tourist is स�ू माशरीर.ं आत्म doesn’t travel from one
place to another becauseआत्म is all-pervading. Whenever I talk about travel it is
from previous जन्म I have taken this जन्म. From this जन्म, I will go to another जन्म.
Then, there is a revised ‘I’ referring to स�ू माशरीरंas not the real आत्म. Thereafter,
after lot of पूजा, ritual,जप, तप, श्रetc. we understand we are neither the स्थूलशरीर-
the dying one nor the सू�माशरीर-ं the touring one.I am the all-pervading चैतन्य.Thus,
there is a gradual revision of my understanding about myself.
Similarly, there is a gradual revision regarding understanding of god also. Initially

god is some person like Vishnu, Siva etc.who are all in special लोका:,in special
residences with special dress and special आभरणं. This is called परो�ई�र:.The Lord
is अनात्. अनात् means someone other than me. What type of अनात्? परो�अनात्. He
has to come and give दशर्न and go back. दशर्न giving god is called
परो�ई�र:.Gradually, I revise my understanding. God is not one of the forms in one
of the लोक. God is in the form of all the names and forms in the entire creation. As
िव��पं,ई�र is not परो�:, heis available right in front of me all the time, प्रत. In
fact, seeing god doesn’t require the wish of god. Seeing god requires only opening
my eye. But even in this revised version god is अनात्, someone other than myself -
��्यवस्त but the revision is from परो�अनात् to प्रत्य�अन. That is the progress. The
ultimate revision is भगवान् is neither परो�अनात् nor प्रत्य�अन. भगवान् is not अनात्,
भगवान् happens to be आत्म, myself. When I say ‘myself’ is it स्थूलशरीर or स�ू माशरीरं?
By the time I come to ‘myself’ I have made sufficient revision regarding myself
also. While claiming I am god, the meanings of the word ‘I’and the word ‘God’
have been fully revised. Until I fully revise there is a gap between me and God in

the first level called द्वैतदशर, in the second level called िविश�ाद्वै. Only in the final
level the gap between god and Self are removed, not revised. Revise both and
remove the gap. अहआत्म ं गुडाकेश सवर्भूताशयिस्:. This is neither परो�ई�र nor
प्रत्य� but अपरो�ई�र. ��्या: here ��्या: means अपरो�त्वेन�े: realized as oneself.
Up to this we saw. Continuing- verse 54-
ध्यात्वैवमात्मानमहिनर्शंमुिनिस्त�ेत्सदामु�सम: |
प्रारब्धम�न्निभमानविजर्तोमय्येवसा�ात्प्र: || ५४||
This verse is practically the completion of the teaching itself. The following verses
are more in the form of consolidating verses. �ानफलम् is also completed here.LR
say एवंमुिन:आत्मानंध्यात.मुिन: - spiritual seeker, need not be a सन्न्या or a ऋिष.मुिन:
refers to the focused mind, a person with a fixed spiritual goal. मुिन:’s primary goal
is spiritual, all other goals are incidental.आत्मानंएवंध्यात he meditates upon the
आत्म in this manner described before in the िनिदध्यास context. With the help of
ओक ं ार he meditates on the आत्म as सा�ात्र himself आत्मारा:. When? अहिनर्श - day
in and day out. Indicating the commitment to this pursuit. When commitment is not
there, we find so many excuses to do everything else other than this. सदाित�ेत-् he
abides in this आत्म all the time. What type of self?मु�समस्तबन्: -free from all
types of shackles including false notions regarding oneself, the world and god.
बन्धन-all bonds, shackles of संसार in the form of कमर etc. All misconceptions or
shackles because they bind a person and give problems. Even while he claims ‘I
am the आत्म’, the अनात्म part of the BMSC will have to go through all the
प्रारब्ध. सिचत
ं कमर is burnt and आगािमकमर is avoided by �ानं. We can physically
escape from two types of कमार्ि through �ानंbut not the third type of कमर. The body
will have to go through those situations. That is why different �ािनन go through
different type of situations at bodily levels including disease.This is called
प्रारब्धकमर्अ.अ�नन-् he allows the body to go through them without
resistance,without asking the question,‘Why me? I am sucha nice person. I do पूजा.
I attend your classes. I have not done any crime.’
प्रार is not dependent on current actions.प्रार is based on not only the immediate
past but also the remote past. �ानी understands that nobody can escape
प्रारब्धपुण.प्रारब will have lot of पापािनalso. पापािन not done in the current जन्.
पापािन done in past जन्. It will include महापापंincludingवधं also. Stop asking why
good people suffer, why �ािनन suffer, why I suffer? कमरhas to take its own course.
�ानी allows the कमर to go through without any resistance. The crucial benefit of �ानं
is even when the BMSC go through them he makes sure, the four consequences of
अ�ानं are avoided, the दु�चतु�यं. दु�चतु�यं aggravates the suffering. दु�चतु�यं means
strong attachment to BMSC, the family etc. I am going through difficulties-अहक ं ार.
My family members are going through difficulties-ममकार. प्रार gives one unit of
pain, अहकं ारममकाररागद्व makes it four units of pain.A �ानी avoids enhancing the
pain and so प्रार becomes tolerable. TF, LR says अिभमानविजर्. The best way to
reduce अिभमानis to look around and see everybody is going through one problem
or the other.बुद advised that woman to bring mustard seeds from a house where
nobody had died. The moment you see all these sufferings are happening
everywhere and I am not specially targeted by भगवानo् r प्रार, I realise it is the
general LOK everyone has to go through. I, the BMSC, is one of the infinite
शरीरािण going through this. LK said,गतासून्अगतासूम्स नानुशोचिन्तपिण्ड:. Wise people
do not grieve over the living ones or the leaving ones. Are you living? Live. Are
you leaving? Leave. Why? The law of भगवान.्
The moment अिभमान goes away, complaint also goes away. अिभमानविजर्: this is
called जीवन्मुि�अवस्. When I reduce the complaint, the mind is available for
thinking of my higher nature, which is सत्य �ानं अनन्त आनन्द िनत्य शुधं बुधंसवर्गतंसवार्धार.
I can think of all my glories if I convert complaining time to invoking time. Then,
प्रार will get over. The अनात्म will merge into अनात्म. What will happen to आत्म?
Nothing, because आत्म being असङ्गं and सवर्गत it will be the same. Previously, it
was enclosed आत्म within the body. Now it is un-enclosed आत्म because the body
enclosure is gone. This dropping of the enclosure is called िवदेहमुि�:.तत: -
प्रारब्धभोगअनन,after exhausting the प्रार, मियएवप्रिवलीय.मिय-रामे. रामis referring to
himself as परमात्म or ब्र�न्मियब्र�िणपरमात्मिनप.�ानीmerges, a merging which
doesn’t involve any movement or transformation. When the pot is broken pot space
merges into total space. When I say it merges, merging is a verb I use. If you
analyze, this is a unique merging in which there is no movement involved. There is
no change also. Not that it was previously blue and has now become yellow. So no
change time-wise or space-wise. Merger is only an expression. The word जीवात्म,
individual,goes away.

जीवन्मुि and िवदेहमुि� have been mentioned. You have toadd that there is no more
पुनजर्न because पुनजर्न depends on कमर. At the time of �ािनन: death, there is no
सिचतम
ं ,् आगािम not even प्रार because it is exhausted. कमर्अभावात्पुनजर्न्म: which
is called िवदेहमुि�:. Now some final observations regarding this teaching. Verse 55-
आदौचमध्येचतथैवचान्ततोभवंिविदत्वाभयशोककार |
िहत्वासमस्तंिविधवादचोिदतंभजेत्स्वमात्मानमथािखला || ५५||
Until now LR taught ल�मण in a targeted manner because ल�मण surrendered to LR

as a disciple.From here on, LR is making general observations directed towards
the entire humanity.‘O human beings, may you listen to my advice.’ What is LR’s
advice? He says the entire universe consisting of अनात्म is not a reliable entity, it is
essentially नाम and �प, which is governed by time, space and प्रार. It is not at all
stable or reliable. This includes our own BMSC because that is also अनात्म. If you
hold on to any one of them, you will have सस ं ार in two-fold forms.Two powerful
expressions of संसार are भयं-fear or anxiety of various degrees regarding the future.
From minor anxiety to deep anxiety, fear, panic etc. They are all one expression of
संसार.The other is with regard to the immediate or the remote future. This is भयं, a
sense of insecurity. LR says, it comes right from birth. It is there as babies, as
youngsters at any age there is fear. The cause of fear varies though the presence of
fear is continuous. The second is grief w.r.t what has happened either now or in the
past. Fear is w.r.t what will happen next. Minor discontentment is the fine form of
grief and goes all the way to shocking sorrow. All of them come under graded grief
called संसार. शोक and भयं.LR says this will be in the mind of a jiva throughout the
life. Everydayyou will find some concern or the other.
मध्येचततेवचअन्:भवंिविदत्व may you understand भव:.The world is called भव:

because सवर्दाभविit is changing continuously. I don’t know what type of change
will happen tomorrow because change can be favorable or unfavorable. भवं means
अनात्माप्रप. The word भव: has two meanings- one meaning is god, the other is
world. God is called भव:, especially Lord Sivais called भव:. भवायदेवायनम:.How can
the world and god both be called भव:?In Sanskrit, the root भू has the meaning of
being and becoming. भू means to be, to always exist. भूalso means to always

change. Existing entity and changing entity are both called भव:.When you use the
word भव:for भगवान् it means the Lord is one who always exists without undergoing
any change as the pure, existence, consciousness principle. सवर्दाभवितइितभ:.When
it refers to the world, it means at every moment, both at the micro and macro level,
it is hanging. Between the beginning of the class and the end of the class, our body
is one hour older. TF भवंिविदत्व. Since the world is subject to change, it is unstable
and unreliable. TF, भयशोककारणं-the world is the cause of fear and sorrow.
Intelligent people transform world dependence to god dependence. Eventhough

you do not know god as the आत्म, let the god be अनात्म somewhere in the
temple,पूजा room,कै लाशand वैकुण्.Hold on to that Lord as the support. Finally
discover that god as the आत्म. World dependence to God dependence to self-
dependence. LR says, initially, because we depend on the world, we want to get so
many things in the world. Name, fame, money, position, people, possession,
property, titles. We are desirous of so many things thinking that they will give
security. We hold on to all which are changing. To accomplish them we do
varieties of वैिदकand लौिकककमर. Entire कमर्काणis meant for getting more and more
अनात्म in the form of धमर, अथर, and काम. We go on getting lost in कमर्काण. LR says
use कमर्काण for some time for िच�शुिद, not for getting worldly things. Use the
कमर्काण, पञ्चमयाय for िच�शुिद and very soon, change your dependence on अनात्म
to आत्म. When should I change? Earlier the better.
िहत्व- quitting, dropping, growing out of all types of worldly pursuits.

िविधवादचोिदत-ं Vedic commandments or instructions which have been given.
Nowadays, instead of Vedic rituals it has been converted into different temples.
Each temple advertises that if you worship in this temple you will get this benefit.
Rituals have been replaced by deities. For every sickness they connect a deity of
one temple. Religion should be used, not for अथर and काम, or worldly purposes. It
often makes us doubt the efficacy of religion. When you use religion for worldly
purposes, consequence is our faith in religion will be because some पूजाs may
benefit. Many पूजाs may not give any benefit at all. Then we wonder if भगवान् is
there. TF, using religion for anything other than िच�शुिद and spiritual knowledge is
risky. LK in the BG always says use religion for िच�शुिद. Come to the spiritual
knowledge. Gain knowledge and allow प्रार to be exhausted. िहत्व drop all the
other worldly pursuits-लौिकक and वैिदक.

Then, भजेत-् may you pursue, seek अिखलात्मनांआत्मा.आत्म- inner self, अिखलआत्म-
of all the living beings. अिखलात्मनांआत्मा means LR who is the self of
all.अिखलात्मनांआत्मानंभजे. Who is that राम? स्व. If LR is the self of everyone, then
LR is theself of my own BMSC also. TF, may you seek जीवात्मपरमात्मऐक्य�.
Continuing.
आत्मन्यभेदेनिवभावयिन्नदंभवत्यभेदेनमयात्म |
यथाजलंवा�रिनधोयथापय: �ीरेव्य्यद्व्योम्न्यिनलेय: ||५६||
LR says, once you have gained the आत्म�ान, I the जीवात्म, the enclosed
consciousness is the same as परमात्म, which is the unenclosed consciousness. your
aim is to never lose sight of this knowledge through the rest of the life. May you
abide in this knowledge in and through all the worldly activities. If there is a
possibility of forgetting it means we are not giving time for िनिदध्यासन. TF, you
have to immediately start giving some time to invoke the teaching saysLR.
इदमआत्
् मिनिवभावयन.इदम-् जीवात्मस्व�पंआत्मिनपरमात्मिनिवभा-may you see the
जीवात्मas identical with परमात्म. अभेदेन- as non-different. Having meditated on that
as often as possible. भवित-one should remain. मयाआत्मन-as one with the Self,
which is myself. LR says, I am the आत्म, I am not a person who came on a
नविमetc. It is not that form. It is only मायामानुषवेष:,नाम�पशरीरं, an अनात्म taken for a
particular purpose, अवतारशरीरं. Don’t take that as the real राम. Real राम is
आत्मारा:.मयाआत्मानाराम�पेणतदाभवि. A person abides िवभावयन-् by practicing
िनिदध्यासन regularly. This merger of जीवात्मinto परमात्म is not a partial merger
wherein, you are sticking to भगवान् in one corner. That kind of merger we don’t
accept. Like an ornament or ear ring we wear. It joins me in one corner of the
body. Similarly, भगवान् is a big भगवान् and I go and stick one finger or nose or
something. It is not a part-whole relationship.Not अवयवअवयिवसबन् ं . I am not part
of भगवान.् I and भगवान् are totally one and the same. Two words but one and the
same त�व.ं To convey this total merger three examples are given.
1) जलंवा�रिनधो- when you pour a pot full of water into the ocean or like a river
merging into the ocean. Thereafter, you can never differentiate the river portion

and the ocean portion. जले जलं िवयत्योिम्नतेजस्तेजस यदा Shankaracharya says in
आत्मबो.
2)पय: �ीरे- a glass of milk is mixed with another pot of milk.After pouring you
cannot differentiate the poured milk and the original milk there. It is total merger.
पय: means milk. �ीरे means milk. Both means the same only.
3)िवयत्योिम-िवयत् means आकाश, space enclosed in a pot and the space outside the
pot. When the pot is broken, the pot space becomes one with the total space. You
cannot differentiate and draw boundaries.
All these examples are only to indicate un-differentiable

merger.सजातीयिवजातीयस्वगतभेदरिहतए: आत्म. In this a �ानी is always alert.
Undifferentiated all-pervading आत्म, non-different from परमात्म. The experience of
the world will continue as long as the प्रार is there.LR wants to instruct us on our
attitude towards the world. After gaining knowledge, while abiding in this
knowledge, if I am in the worldand if I am apart of the family playing different
roles and being responsible for several areas, what perspective should I have? That
perspective change is mentioned here.
इत्थंयदी�ेतिहलोकसंिस्थतौजगन्मृषैवेितिवभावयन्: |
िनराकृत�वाच्छ्र�ितयुि�मानतोयथेन्दुभेदोिदिशिदग्: || ५७ ||
I will tell you the essence of this verse in this class. We will see the exact meaning
in the next class. I should always abide in the आत्म. I cannot escape the experience
of अनात्मbut my attitude has to be proper, वेदान्त-based attitude. The िमथ्यत्nature
of the अनात्म should never be lost sight of or the world will swallow me. It is like
the mind imagines a tiger in the waking state.No problem because I know it is a
thought. I visualise it is attacking me, again, no problem. I know I am the waker
and the tiger is nothing but my own vasana. If I forget myself as a waker, then the
tiger becomes the dream tiger. In the dream, the tiger becomes महा real and the fear
is also deep. Both dream and tiger are thoughts only. What makes the tiger
powerful? Forgetfulness of my waker status. Similarly, the अनात्म tiger will be
terrible the moment I forget my super waking state, spiritual awakening state.That
I am आत्म. LR says, never forget the world is िमथ्य.

Page 117, Verse 57-
इत्थंयदी�ेतिहलोकसंिस्थतौजगन्मृषैवेितिवभावयन्:|
िनराकृत�वाच्छ्र�ितयुि�मानतोयथेन्दुभेदोिदिशिदग्: || ५७ ||
The �ानी, even after knowledge continues to exist in the world with a body
determined by प्रारब्ध. Though he lives in the same world, the difference is
neither in the body nor in the world. The difference is in the way he perceives the
world and himself.वेदान्त brings about a change in perspective. Until now he had
the triangular format vision of जीवात्म,परमात्म-जीवजगतई् �र. जीव is called जीवात्म.
ई�र is परमात्म. जगत् is अनात्म. As a result of वेदािन्तक teaching the difference
between जीवात्म and परमात्मis eliminated and bothare understood as एकआत्म. There
is only one चैतन्य.
The next thing eliminated is अनात्मwhich includes the world, our own BMSC and
माया, the instrument of भगवान.् How should one look at अनात्म? Look at अनात्म as
consisting only of नाम and �प-name and formavailable for experience but without
an independent existence of its own. नाम and �प have utility just as different
ornamental forms are very useful in decorating the body. Without name and form
no one can hang mere gold in the ears, nose and neck. Only with नाम�प gold gets
utility .नाम�प is िमथ्य but gives utility. Mere gold is सत्य but it doesn’t have utility
by itself. It cannot be used as ornament. Similarly,ब्र� by itself has no utility.ब्र�,
without any नाम�प is utterly useless because pure ब्र� is not available for any
transaction. सवर्व्यवहारअगोच in माण्डूक्यअव्यवह. Whatever is not useful for
transaction is not be useful for anything. ब्र� gets utility only because of नाम and
�प. TF, we should give the world, the नाम�प sufficient respect for its utility which
alone I call ETU- experienceable, transactable, useful. It doesn’t have a content of
its own. The only content is आत्मब the चैतन्य. I am the observer of that चैतन्य, the
content. If we have the perspective that the world is नाम�प which is used for
transaction, then wecan watch the नाम�प changes. नाम�प changes all the time but
we should always remember that no matter the change in नाम and �प, the content is
not affected in any manner. Once I know I am असङ्ग: like the screen the world and

its events will not affect me adversely. TF, he says may you give due importance
to the world. Neither over-importance nor under-importance.If you give over-
importance, the world will start affecting you. In fact, whenever it causes
disturbance it means I have given over value. Over value means राग and द्व. रागद्व
means expectations, expectation means disappointment. All this means we have
given over value. At the same time, we should not underestimate either for then,
we will neglect our responsibilities. Just because we identify िमथ्यas िमथ्य, we
should not drop our responsibilities. In the relative world while playing relative
roles I should give due importance to duties पञ्चमयय. What is मो�? Neither over
estimation nor underestimation. Do your duty. Never get attached to anything. This
is what is said here मो�सिसं ्थ: remaining in the world and in the body,इत्थंिवभावयन-
dwelling upon the teaching given until now.इत्थ- the entire teachings
given,िवभावयन-् dwelling, revising, remembering the teaching given.मुिन: is the
िनिदध्यासनकता, the student who has reached the level of िनिदध्यासन. Primary
िनिदध्यासन is alertness during व्यवहा. What we mean by alertness is not losing sight
of the teaching. मुिन: िवभावयन्जगत्मृषाएवइितई�य may he constantly remember that the
world is िमथ्य. िमथ्य means नाम and �प, not having any existence of its own.
Remember the four features-अनेकं,असारंअिनत्यand असत्य.िमथ्यmeans these four
features. अनेक– manifold, असार: pith-less or worthless, अिनत्यत्– impermanent,
unstable and so we cannot lean on the world for peace and happiness and असत्यत-
doesn’t have an existence of its own. Never, never forget this during transaction.
How do you know the world is िमथ्य? िनराकृतत्वात because the िमथ्य world has
already been negated during श्रव and मननं with श्रुितयुि�मानतमा. प्रमा- through
श्रुितप्र the world is negated during श्रव. Through युि�प्रमाthe world is negated
during मननं.श्रवणकालेश्रुितप्रमाणेनमननकालेयुि� the hollow nature of the world,
the worthless nature of the world, the नाम�प nature of the world, the deceptive
nature of the world is known.Even though सत्य and िमथ्य are both there we are
drawn towards िमथ्य, माया, मोिहनी even though it doesn’t have any content. Poor
सत्य doesn’t know how to attract people. The entire movie which is nothing but
light and shadow keeps us engaged for three hours. The screen behind it does not
keep us engaged. Life also is like that. ब्र� doesn’t know how to attract us whereas
माया knows very well how to attractus. Most of us falla victim to the guiles of माया.

ित्रिभगुर्णमयैभार्वैर सवर्िमद जगत् ।
मोिहतं नािभजानाित मामेभ्य परमव्ययम ॥ १३॥
LK is wailing that I ब्र� am here but nobody is after me but everyone is after my
माया. TF, never fall for माया.So, this has been already done during श्रव and मननं and
you should remember during worldly transactions. श्रुितयुि�मान:
िनराकृत�वात्मृषै.मृषा-िमथ्याइि,ई�ेत- constantly remember, be watchful and an example
for erroneous perception यथाइन्दुभे:.इन्द –the moon,because of some defect in the
eye appears as two or many. Similarly, oneअद्वैतआत appears as
जीवात्मापरमात्माअनात. All these are false appearances of one आत्म only justas one
moon appears as many. The second example for confusion is िदिशिदग्भ्रम: on a
cloudy day we are not able to see where the sun is and so you will experience
confusion regarding directions (East, West) on a cloudy day.Similarly,due to
cloudy ignorance there is भ्-confusion w.r.t आत्म also.िदिश-in the quarters.िदक्–
quarters,िदक्भ- confusion regarding east west etc.Withthis,�ानफलमa् lso is over.
Now LR winds up the entire teaching in the following �ोकाs. We will read.
यावन्नपश्येद्िखलंमदात्मकंतावन्मदाराधनतत्परो|
श्रद्धालुरन्यूिजर्तभि�ल�णौयस्तssऽहमहिनर्शं�ि || ५६||
LR points out that this अद्वैत�ा is not that easy for a mind which is not fully
prepared for it. A person may find it difficult to absorb the teaching of अद्वै. ‘I’, the
formless consciousness alone is सत्.य Upon the formless consciousness,I, the entire
world exists in the form of name and form. This is the teaching. What is वेदान्त?
Only two sentences. I the formless consciousness alone is real. Upon me, the
formless consciousness, the whole world appears in the form of different names
and forms, including my own body etc. The vision of वेदान्तis that reality is
formless and whatever has form is unreal. Real is formless. Form-ful is unreal.Do I
see any form anywhere? It is unreal. This is the teaching but this teaching is
क्लेशोऽिधकतरस्तेषामव्य�ास�चेत.स LK says,अद्वै is difficult. It can continue to be
unknown, unreachable even after 30 years of consistent and systematic study.
So,this उपिनषद् accepts श्रवणायािभनह�िभय�नल:.शृण्वन्तोअिपभगवोयन्नि: -in spite of
hearing for a long time, निवद्: very many people do not understand.

आस्चय�व�ोकुसलोभ्य�ल-if a student understands it is a wonder. If a teacher makes
a student understand, the teacher is also a wonder. If a student doesn’t understand,
that is also a wonder. Why is it a wonder? Because the student is ब्र� but despite
being ब्र�, he manages to miss ब्र� and continues to seek ब्र�. Keeping butter in
his palm, this man seeks ghee.TF, LR says not to worry. Until you understand,
अद्वै, that is सोऽहभ
ं ावना, until you are convinced, may you continue दासोऽहभ ं ावनाand
worship the Lord. Keep attending वेदान्त classes and continue doing the worship
also. The worship will give sufficient preparation to the mind and a time will come
when वेदान्त classes seem to be making more sense than before. Then gradually it
makes more sense. It is possible. It is probable. It is true. It is true and nothing else
is true. This is the journey. Until the conviction comes, let द्वैतभाव and puja
continue. So यावतपश्येत्अिखलंमदात्म - until a person says, everything is of the nature
of me,ब्र�. LR is talking as ब्र� here. Until everything is understood as ब्र�,
तावत–् so long मदाराधनतत्प: let भि� continue. Let it be, िजग्नाशुभि: because he
cannot claim, I am a �ानीभ�ा:and pray to god, ‘O Lord, let this knowledge enter
me and irrigate my personality. Let there be total conviction. May you bless
me.’इितमदाराधन: in which द्वैतभ is invoked ई�र is seenas either इ�देवता or
िव��पई�र. When you pray the attitude should be श्रद्-with total faith in
गु�शा�मa् nd ई�र. Total faith in the three pillars of the teaching. ई�र alone gives the
गु�,गु� alone gives the शा�म.् शा�मa् lone gives me to myself. TF, may you have
total श्रin ई�र, गु�, and शा�म.् And not only श्र,अत्यूिजर्तभ- reverence. Don’t
look at the words of the scriptures as the words of other peoplein the world. This is
not पौ�षेयप्रमा.It is अपौ�षेयप्रमा, you should remember. So, with अत्यूिजर्तभ: -
intense भि�, ल�ण: - endowed with. Remembering कै वल् उपिनष द्श्रद्धाभि�ध्यानय
अवेित. Definitely the result will come. From दासोऽहभ ं ाव a day will come when you
can comfortably have सोऽहभ ं ावना without any reservations. TF, he says तस्- to that
भ�ा, अह�शं ्: भवेय.ं अहं means the राम. राम is telling अहरं ाम, राम will be clearly
understood, not as an object of experience, not as a person with individual
नाम�पand not the िव��पं with total नाम�प. Both एक�पई�र and अनेक�पई�र come
under objects or अनात्म. �पं means अनात्म. TF, from एक�पई�र and अनेक�पई�र, he
will go to the next stage which is अ�पई�र:the lord who is formless, consciousness
principle which happens to be myself अयंआत्माब. TF,अह�श ं ्: भवेय-ं I will be
understood as आत्म. Once राम is understood as आत्म, the Lord will never go away

fromme. एक�पई�र is subject to arrival and departure. िव��पई�रis also subject to
arrival and departure. िव��पई�र arrives िश्रि�काandwill go away during प्रल.
भगवान् as आत्म can never leave me because भगवान् is me. TF,
तस्याहंनप्रणश्यािम.नप्रणश्LK said in the BG. I don’t miss god. God will not
miss me. I won’t get away from god. God will not get away from me. Both are not
get-away-able. I am HE, HE is I. Where is the separation? अहिनर्श- day and
night,�िद-for that भ�ा,भगवान् is in his own heart every day. Every Monday we
chant अत्मात्वंिग�रजामितसहजराप: शर�रंगृह-ं body is the temple, I the आत्म is भगवान.्
Continuing.
रहस्यमेतच्छ्र�ितसा रसङ्ग्रहंमयािविनि�त्यतवो|
यस्त्वेतदालोचयातीहबुिद्धमान्मुच्यतेपातक: �णात् ||५९||
LR is addressing ल�मण. ‘ल�मण, you came to me with a depressed mind.’ The

context of RG,ल�मणis feeling deeply depressed because he had to leave Sita in the
forest. He had both reverence and affection for Sita.He came to राम to get out of
this depression. LR says,‘You came to me with this deep depression which is one
of the expressions of संसार. I thought the only way to remove the present
depression, future possible depressions and all forms of depression isआत्मा�ान
alone. I was convinced that �ानं is the medicine for you. TF, I deliberately chose to
teach you ब्र�न्�. It is not a casual teaching but a thoughtful decision to solve your
problem.’
He says, एतत्श्रुित-this extract of the central वेदािन्तक teaching, सग्र

ं - extract taken
by me, which is रहस्य-not widely known in the universe, a rare and secret
knowledge. In the BG, LK says राजिवद् राजगु�.ं गु�ं means the greatest secret.
एतत्रहस- the secret and sacred teaching, मयातवउिदत-ं has been taught to you by me.
िविनि�त्-after considering your mental problem very well. I have thoughtfully
decided to give you this teaching. Not only will this teaching benefit you, ल�मण, in
the future also if anybody goes through this teaching, they can also benefit from
this teaching. Just as BG came in महाभारत5000 years ago when it was taught, even
now in the 21st century, we are able to learn BG and benefit. Similarly, anybody
who studies RG will benefit. यतए् तत-् so this teaching, बुिद्धमान्आलोचय. बुिद्धमा

means िववेक�, one who knows the value of RG, आलोचनं–the one who undertakes
careful,consistent and systematic study with the help of गु�,स: मुच्यत-he will be
released from संसार. पातकरािशिभ:.पातकं: -पापमw
् hich represents all the three कमार्ि.
He will be released from सिचतआग
ं ािमand प्रार, all the threefold कमार्िor the entire
संसार.�णात-् instantaneously because spiritual knowledge is compared to a form of
awakening. Like awakening from dream. When a person awakens from a dream,
he imagines he has so many problems in the dream. Long term problems, short
term problems, so many varieties of problems are there. After waking up, do the
problems go away slowly one by one? No. The moment I wake up, the entire
dream and its problems are wiped out in one second. Similarly, the whole world is
a particular order which we think is real. Just as the dream is considered real in
dream, waking is considered real in waking. Both are considered real in their
respective states. When I wake up to the absolute reality, both the relative real
dream and the relative real waking are simultaneously falsified. It is instant
liberation and not a gradual process. Knowledge may be gradual because of
numberof doubts and doubts get clarified one by one. TF, there is a graduality or
gradualness in knowledge but no gradualness in liberation. Continuing,
भ्रातयर्दीदंप�र�श्यतेजगन्मायैवसव�प�र�त् |
मद्भावनाभािवतशुद्ध: सुखीभवानन्दमयोिनराम: || ६०||
LR gives valuable instructions to ल�मण on how to live in the world the rest of your
life. As an individual you are in the world and have so many roles and
responsibilities to fulfill. May you do all of them.They cannot be avoided but
remember that the whole thing is माया. Never allow the world to preoccupy your
mind. यतइ् दम्जगत्�श्यतेहेभ: O Brother, this world that is in front of you in which
you live and to which you have to contribute playing different roles, remember
मायैवसव�-whole thing is माया. It is worth remembering when you are doing the duty
but at other times, don’t allow the world to occupy and preoccupy your mind.
Success in वेदान्त is getting out of worldly preoccupation, family preoccupation
which indicates that I have overestimated the world. प�र�त्-avoid worldly
preoccupation. Many people don’t know what else to do. Only thing they are good
at is worrying. So, if I make the mind free from preoccupation, what should I
dothen? With the un-preoccupied mind come to RG. May you remember your
higher nature, भगवान’् s higher nature which is सत्य, �ानं, अनन्त. Dwell on your

आनन्दस्व.मद्भावनाभािवतशुद्ध: with a pure, un-preoccupied mind. मद्भाव means
रामिनिदध्यास. What type of राम? Not एक�प or अनेक�प.
आत्मा�परामभावनाभािवतशुद्धम:. What is the advantage of dwelling on your higher
nature? सुखीभव. When you think of your relative roles thereare only worries. As
आत्म I am free from all the problems. So, may you be happy. आनन्दम: may you
claim youare embodiment of ananda. Here मय: means स्व�:.Youare
आनन्दस्व:.Claim that. And िनरामय:-free from disease and all other problems. May
you invoke the ever free आत्म. So, avoid worldly preoccupation and dwell on
रामगीता teaching. This is the instruction.
य: सेवतेमामगुणंगुणात्परं�दाकदावायिदवागुणात्म |
सोऽहस्वपादािञ्चन्तरेण
ं : स्पृशन्पुनाितलोकित्रतयंयथ: ||६१||
Whoever pursues me by worshipping me, I will bless all of them, says LR. I will
give my blessing and support if a person plans to implement my instructions. The
moment he starts, I will give all cooperation. य:सेवते- whoever worships me and
seeks me. What type of LR? गुणात्पर, अगुणं. गुणात्पर means beyond three गुणा: and TF
only अगुणं. अगुणं means िनगुर्णरा or यिदवागुणात्मक -or सगुणराम. Whoever worships me
in my िनगुर्णस्व� or सगुणस्व�पI will bless all those people,सोहस्वपादअिञ्चतरेणु:
स्पृशन- with the dust particles of my feet. Just an expression indicting that blessing
is not a very big task for me. The very dust of my पाद will do the job.पुनाित- I will
also purify him and help him gain this knowledge and मो�. लोकित्रत-with all the
three मो�s if only the world follows my instructions. I will purify यथारिव- like
sunlight purifies everything, I will purify my भ�ा. TF worship me in सगुण or िनगुर्
version. Worship me, implement my instructions. The last �ोका now,
िव�ानमेतदिखलशं ्रुितसारमेकंवेदान्तवेद्यचरणेनमयै|
य: श्रद्धयाप�रपठेद्गु�भि�यु�ोमद्रुपमेितयिदमद: ||६२||
This is the फलश्रु, which isa verse which generally comes at the end. It talks about
the benefit of studying the book.िव�ानमेतदिखलश ं ्रुितसारमे - the entire teaching
contained in this RG, एततअ ् िखलिं व�ान.ं This is श्रुितसाwhich contains theessence of

the entire वेद, both वेदपूवर and वेदअन्. श्रु सारं एकं. एकं- one without any match, the
peerless one. Who has given this teaching? मयाएवगीतं- it is not given by one of the
acharyas of the world but from the mouth of the Lord himself. In the BG we say,
सा�ात्नारायणेनस्व. There in the form of LK, भगवान् taught. Here, it is taught in the
form of राम. What type of God? वेदान्तावेद्यचर- who has to be recognized and
understood only through वेदान्ताशा. A Lord, who can be known only through
वेदान्त. The word चरणं has two meanings. One meaning is the feet of the Lord and
the second is the functions of the Lord.चरणं=आचरणं=प्रवृ functions of the Lord like
िश्रि�िस्थितetc. All these can be known only through the वेद. By such a lord, this
teaching has been given.
य:प�रपठेद्- suppose a person प�रपठेद्- studied carefully with total attention and
sincerity withश्रद- faith in the validity of this teaching and प्रामाण्यबुद्. He
should also have गु�भ�ायुि�: - total reverence to the गु�and faith that the गु� can
deliver the goods. मद्वचनेषुभ-faith not only in भगवान् but in the words of भगवान्
also, which refers to RG here.
If, with these conditions, a personstudiesमद्रुपमे, that person will gradually get
ं ,आथर्भि�अथार्थ�भि�िज�ासुभ. Initially,वेदान्त will go several feet
साधनचतु�यसपि�
above the head but gradually it will come down little by little and begin to make
sense.Ultimately, he understands it thoroughly and doubtlessly.Once �ानं is
doubtless, he realises that the essential nature of ‘I’ and the essentialnature of
भगवान् are one and the same. Just as a wave can claim essential nature of ‘I’ and the
essential nature of the ocean. Both are only one. There is one water where ‘wave’
is a name and ‘ocean’ is also a name. There is only ब्र�. जीवis a name, ई�र isalso a
name. The truth of both is one ब्र� which is चैतन्यंस्व�. Thus, this person
understands अहब ं ्र�ाि. With this the RG text is over.
Lesson 27-रामगीत summary
Having completed the RG text in the last class, I propose to give a summary of
RGA today. It is a part of अध्यात रामायणं and consists of 62 verses through
which the entire Vedic teaching is summarised. We will divide the entire text into
five portions and see the essence.

The first topic is उपोद्ध: or introduction from Verses 1 to 6. The second topic is
मो�माग:र or the spiritual path to be taken by a seeker verse 7-23. Verses 24 to51 is
the main central portion, which contains वेदान्तसा:, the teaching of वेदान्. Verses
52 to 57 contain �ानफलम ्the benefit of spiritual knowledge or wisdom. The
5thand final topic is उपसंहार:,the conclusion from verses 58 to 62. Now,I will
summarise each one.
In the introduction, the गुरुरा and �शष्यल�म are brought together. The context
is LR has completed most of the अवतार काय�.वनवास,रावण वध,ं return to Ayodhya
are all over. सीता has been sent toवाल्मी� आश् through ल�मण. LR continues to
rule the kingdom without सीता. After sending सीता to the forest, ल�मण feels
deeply dejected. He goes to LR regularly for counseling. LR told various stories to
give solace to ल�मण. After sometime, ल�मण decides to approach LR, not as a
simple counselor but as a गुर, an acharya and surrenders to LR as a disciple. So,
the relationship is not of brother and brother. LR is elevated to the status of a गर
ु
and ल�मण becomes a disciple. LR decides to teach. This is गर
ु उपसदनम ्. The
�शष् has to approach a गुर, which is an important part of spirituality. This is
presented from verses 1-6.
From verses 7 to 23 मो�मागर is given consisting of two साधना�न-कमर्यो and

�ानयोग. कमर्योis elaborated in वेदे पव
ू र भागand �ानयोगis elaborated in वेदे अन्
भाग.These are two stages of spirituality.A religious life and spiritual learning.
Religious life is called कमर्यो. Spiritual learning is called �ानयोग. LK presents
in BG as -
लोकेऽिस्मन्द्�व� �नष्ठ परु ा प्रोक मयानघ ।
�ानयोगेन साङ‍ख्याना कमर्योगे यो�गनाम ् ॥३॥
Very important and clear sloka. Spirituality has two stages -कमर्यो and �ानयोग.
कमर्यो is meant for �ानयोग्यत प्राि: to get the fitness of the mind. �ानयोग is
meant for receiving the knowledge. Preparation of the mind. Reception of
knowledge. These are the two stages everyone has to go through. LR doesn’t
elaborate कमर्यो in the RG. कमर्योis elaborated in कृ ष् गीत,BG. LR only
summarises,saying,‘May you do your duty properly as per वणर and आश्.
Nowadays the duties have to be understood as पञ् महा य�. Follow the पञ् महा
य� with ईश्वरापर्णभाव and प्रसादभाव. This is कमर्यो. Once the mind is
prepared enough, we will develop a love for Vedantic study. How to find out if my
mind is fit or not? Love for वेदान् class. If the mind doesn’t have fitness, even if
you come to the class, it will be difficult to come regularly. After sometime,
automatically one will drop out. Survival is difficult without fitness. And
opportunity also comes in the form of a गुर. Thus, follow कमर्यो, get fitness and
thereafter gradually reduce the time given for कमर्यो and replace that time with
�ानयोग. Here, LR wants to clarify a possible misconception.According to LR’s
teaching कमर्यो is preparation �ानयोग is reception. So, what should be the order
of the साधना? First, prepare then, receive.First, prepare the ground, then sow the
seed. Preparation and reception should sequentially happen. TF, both कमर्यो and
�ानयोग are equally important and must be followed one after the other. This is
called क्रमसमुच:, sequential practice of the two योगा:. Veda provides two
different infrastructures also. One is conducive to कमर्यो, the other to �ानयोग.
गहृ स्थाश is the कमर्यो infrastructure, संन्यासाश is �ानयोग infrastructure. The
infrastructure is optional. Otherwise you will think I am forcing you to become
संया�सs. Whether you take the infrastructure or not there is no option w.r.t साधना.
Some people talk about combination of कमर्यो and �ानयोग simultaneously.What
LR prescribes is sequential combination. Simultaneous combination is called
सहसमचु ्च or समसमच ु ्च:,which is like washing the plate and serving the food at
the same time. TF, LR deals with �ानकमस
र हसमच
ु ्चयवा. He refutes that-
समच ु ्चवाद कण्डन म. They should not be simultaneous. Even if they are practiced,
only one will function and the other will remain a dummy. LR gives two reasons
ु ्चवाद कण्डन म happens between verses 11 and 23.
for that.Technical portion. समच
LR dismisses by saying कमर्यो promotes ‘I am कता’र notion. To do कमर्योI

should take myself as a कतार and I should offer my कम.र When he receives the कमर
फलं, as a भोक्त, he has to have प्रसादभाव. ईश्वरापर्णभाव presupposes कतृर्त्,
प्रसादभाव presupposes भोक्तृत्. कमर्योग promotes कतृर्त् and भोक्तृत् on
himself whereas �ानयोग is consistent refutation of ‘I am कता’र and ‘I am भोक्त.’I
have nothing to offer भगवान ्. Only if I do कम,र I have to offer नैव �किञ्चत करो�म. I
am अकतार and अभोक्त. कमर्यो promotes कतृर्त्, �ानयोग demotes or demolishes
कतृर्त्. How can you combine production and destruction of कतृर्त्
simultaneously?
The second argument LR gives is, कमर्यो or कमर presupposes plurality.द्वैत is

promoted. So कतार्कमर्कार�क्र. This is called कारणंकारक भेद. Plurality is
promoted in कमर whereas �ानयोग consistently negates all plurality and arrives at
अद्वैत. One promotes द्वैत, the other promotes अद्वैत. द्वै promoting कमर्यो
and अद्वै promoting �ानयोग cannot be simultaneously combined. It is like
combining light and darkness. Impossible.
The final advice is मो�मागर consists of कमर्यो first, �ानयोग next. मो�: and
उपासनयोग is not said here. All उपासना�न or meditations are included in कमर्यो.
भिक् योग is not separately mentioned because भिक् योग is the collective name of
कमर+उपासन+�ानं. The collective name is भिक् योग:. There is no separate भिक्
योग. This is my addition taken from other scriptures. LR didn’t say this. This is
मो�मागर from verses 7 to 23.
The third topic and the central teaching is from verses 24 to 51. वेदान्तसा: or
वेदान्त�वचा: or �ानयोग:.LR presents �ानयोग as महावाक्य�वचा:,enquiry into the
central teaching of all the Upanishads presented in the form of महावाक्य.
महावाक्यis any statement which revealsthe essential oneness of जीवात्म and
परमात्म.जीवात्मपरमात ऐक्यबोधकवाक् or to be precise,जीवात्मपरमात स्वर
ऐक्यबोधकवाक्. The most well-known statements are तद त्व अ�स, अहं ब्रह्मा,

प्र�ा ब्र, अयं आत् ब्र,स यश्चाय पर
ु ुष, यश्चासावा�दत्, सएकःतदेवब्रह्मा
�वद्� नेतां �न�दतं उपासते etc. Generally, we take तद त्व अ�स. तद meaning
परमात्म,त्व means जीवात्म, अ�स means both are one. LR then points out that their
oneness can be understood only when you go to essential nature. Superficially they
will be different.If I ask, ‘Are wave and ocean one or different?’, you should not
answer. You should ask, ‘Superficially or essentially.’ Superficially wave is wave
and ocean is ocean and wave is not ocean, ocean is not wave. They are different in
name, form and function. नामभेद:, रूपभे:, function भेद:.When you ignore the
superficial differences and come to the essence of water, we can boldly,
unreservedly, convincingly say wave and ocean are nothing but one and the same
water appearing different because of superficial नाम and रू. नामरू is called
उपा�ध. उपा�धदृष्ट्या:स्वर दृष्ट्याअ:. Similarly, while doing जीवात्म and
परमात्मा�वचा superficial difference is easy to identify. Every जीवात्म knows I am
not परमात्म because all the time he has been worshipping परमात्म in
दासोऽहंभावना. That is natural, normal, universal and untaught. Whereas in �वचार,
we have to remove the superficial differentiating factors from both जीवात्म and
परमात्म. LR describes all the superficial factors of the जीवात्म
elaboratelyfollowing त�वबोध pattern. Eleven superficial factors were enumerated-
शर�र त्र पञ्चको and अवस्थ त्र.Three bodies, five कोशा: and three states of
experiences. LR mentions all of them रसा�द पन्चीकृ भत
ू संभवंetc. He mentions
पञ्चकोand defines स्थू शर�रा�ण and स�
ू म शर�रं. कारण शर�रंअ�नवार्च अ�वद्य
रूप. You will find the same arguments in त�वबोध. You have to identify all of them
and negate.I am not शर�र त्र. I am not पञ्चको. स्थू स�
ू म कारण शर�रात्
व्य�त�रक:पञ् कोश �वल�ण: अवस्थ त् सा�ी. त�वबोधपारायणं is a very
beautiful exercise for all serious Vedanta students until it enters inside. Keep on
negating all of them until only the non-negatable, non-changing essence, सा�ी
चैतन्य alone remains. I am the observer of all of them. This is cleaning the
जीवात्म. Before cooking you have to clean otherwise you will become non-
vegetarian.

Next, claiming of परमात्म because परमात्म also has got शर�र त्र, the three bodies
in the form of स्थू प्रप स�
ू म प्रप and कारण प्रप. You have to negate यं
ने�त ने�त. LR also mentions ने�त ने�त. ने�त ने�त means this is not परमात्म. Any
name and form, any changing feature is not परमात्म.भगवान ् has got beautiful
form that is notअदरं मधरु ं वदनं मधरु ंभगवान ्. That is not the real भगवान ्, superficial
भगवान ्, माया मानषु वेष:. Thus, keep on negating all the changing नामरूs from the
world. What is left behind is that changeless principle in and through the entire
creation. Very profound discussion.RGis very deep. LR casually says सद्र. We
have pepper rasam, tomato rasam and all that. LR introduces a new rasa: सद्र. सद
means pure existence principle which you cannot negate at all. You destroy
anything it will again become something else; existence will continue.TF, the
essence of परमात्म, तद्पदल�याथ is pure existence. The essence of जीवात्म,
त्वंपदल�याथ is pure consciousness. Consciousness in जीवात्म, existence in
परमात्म is seen outside in the world asसत् and �चत्. स�ाया �ह �चत �च�ाःया.ं In
उपदे श सार we saw that existence principle and consciousness principle are both
one and the same. Consciousness is available as existence; existence is available as
consciousness. One existence consciousness alone is all-pervading एक: आत्म.
Once you remove the नामरू from जीवात्म the जीव adjective will go. What will
be left behind? जीवात्म minus जीव= आत्म. From परमात्म you remove the total
नामरू, the परम ्adjective will go. परमात्म-परम ्is आत्म. Once both the उपा�धs
are removed, the superficial contents, features, नाम,रू,शर�र त्र here and प्रप
त्र there, what is left is एकम ् सित्चत्आत्. This method of removing the
superficial features and seeing the ऐक्य is called भाग त्या ल�ण. LR talks about
those technical things also.
He says जगती ल�ण and अजगती ल�ण are not applicable. भाग त्या ल�ण where
you eliminate the superficial differences and see essential oneness is applicable.
When you say bangle and chain are different you are taking the वाच्याथ:, the
primary superficial meaning.When you say gold and chain are one and the same
you are applying. भाग त्या ल�ण, ल�याथर/ वाच्याथर्दृष भेद: ल�याथर्दृष् ऐक्य.

वेदान् does not see the difference. वेदान् is meant for seeing the ऐक्य. This is
called महावाक्य�वचा:.
LR talks about the nature of the superficial features of जीवात्म and परमात्म
which we have set aside through भाग त्या ल�ण. We have negated शर�र त्र
andप्रप त्रwhich is called अनात्म. What is the nature of this अनात्म? Highly
technical discussion. LRsays the entire अनात्माप्र is a projection because of
ignorance. This is exactly like the projection of dream due to the ignorance called
sleep. During sleep what do I become? I become ignorant of myself. I forget about
myself as a waker. In nidraI project a dream world. When I enter the dream world,
the dream appears real or unreal? Now, when we are awake, we say dream is a
projection and not a fact. We now say, dream is unreal because we are all
enlightened w.r.t dream but when we are in the dream, we never look upon the
dream as a dream. We consider it as real as waking having projected the dream.
Two projections. It is called अध्या which LR elaborately discusses. I will briefly
mention the two अध्या. First, I project a dream word called primary अध्या. The
secondary अध्या is mutual transference of the attributes of the waker and the
dream. Waker is real, dream is unreal but the real and unreal attributes get mixed
up. This mixing up is thesecondary अध्या. The first one is called
�नरुपा�धकअध्यand the second one is called सोपा�धकअध्या. Projection is
primary, mixing up is secondary.How does the mixing up takes place? Eventhough
thedream BMSC are unreal only what do I do? Upon entering the dream, the
reality of the waker is transferred to the dream individuality. Dream has got an
individuality because there is adream body, dreamsense organs etc. which are
unreal.The reality of thewaker is transferred to the dream individuality and the
problems of the dream are transferred to myself as though I have a real problem
eventhough I don’t.I take the dream projected problems as my problems. Before
going to bed I chant slokas also as though the dream problems are my problems.
So, the dreamers’ problems are transferred to the waker.The waker’s reality is
transferred to the dream called अन्योन्यअध्. Thus, the whole world is a
projection due to ignorance.Not only the dreamers’ world, LR says waker’s world
also is the second projection. We have woken up from the first dream but we are
yet to wake up from the second dream. What is the proof? We don’t call the second
dream a dream, we call it waking. The very fact that we are calling this as waking

indicates that we have not woken up. TF, theentire अनात्माप्र, शर�र त्र,प्रप
त्र is an अध्या. So,ब्र सत्य जगिन्मथ् जीवो ब्रह् ना पर:essence has been
given. Verses 36 to 41 is जगिन्मथ्यात, 24 to 35 is आत्माएकत्, 36 to 41 is
अनात्मा�मथ्यात. All these come within the main topic of Vedantic teaching.
He concludes that portion by talking about three disciplines associated with

spiritual learning. Spiritual learning is one and consists of three distinct exercises-
श्रव मननं and �न�दध्यासन. Gaining knowledge is श्रव, gaining conviction is
मननं otherwise there will be so many doubts. We will say,‘I may be Brahman’ or
‘I am Brahman’ says the गुर. मननं removes doubt. �न�दध्यासन removes habitual
misconceptions about myself that I am a संसार�,I am a serious साधक. �वपर�त
भावना. All अ�ानं only. As long as I look upon myself as a जीवात्म, there is a
strong �वपर�त भावना. TF, मननं and �न�दध्यासन should be practiced. LR doesn’t
deal with मननं elaborately but more about �न�दध्यासन. LR talks about समा�ध
अभ्या रूप�न�दध्यास, also प्र�वला meditation in which I resolve the entire
world, seeing the world as dream number one and dream number two. Both are
dream only. The dream world borrows existence from the one who experiences the
dream. I experience the dream. I alone lend existence to the dream. What is the
proof? When I wake up, without my blessings, dream collapses. I project. I lend
existence. I enter. I suffer. What a glory! I project. I lend existence. I enter. I suffer
until I wake up. Similarly, वेदान् says, this world also I project. ‘I’ means the
consciousness principle. I project this world and I lend existence to the world also.
I enter the world by identifying with BMSC and I suffer संसार. I am the one who
am the अ�धष्ठान. The world doesn’t exist separate from me.This understanding is
called प्र�वलाम ्.
Similarly, in प्र�वलापनध्या I intellectually resolve the world into myself by

understanding, the world doesn’t have an existence separate from me. The isness
of the world is my isness given for rent. This meditation is called प्र�वलापनध्या.
LR suggests omkara as an aid or support for this ध्यान म. अकार is resolved in
उकार,उकार is resolved in मकार,मकार into चैतन्य. In parallel,स्थू शर�रं and स्थू
प्रप are resolved into स�
ू म प्रप. स�
ू म प्रप
are resolved into कारण शर�रं and कारण प्रप, कारण शर�रं and कारण प्रप are
resolved into one चैतन्य, तरु �यंwhich is I myself as आत्मस �व�ेय.This is called
�न�दध्यासन. This is the only method for liberation. Any other thing you do you
will get temporary freedom from problem.The जीव will come again and again,
जन् to जन्, �श्रि after �श्रि. जात एवजायते कोवेनं जनयेत् पन
ु :.This is the
�ानसाधना of श्र मनन �न�दध्यासन. This is the central portion, the third topic in
verses 24 to 51, वेदान्तसा:.
The 4th topic is �ानफलम ्,benefit of knowledge which is called जीवन्मुिक: and
�वदे हमिु क्:. जीवन्मुिक: means continuing to live in the world even after �ानं
because of प्रारब्ध. �ानं removes सं�चतं and आगा�म but प्रार continues, body
continues, world continues but the �ानी is not affected by any event. The �ानी
always remembers,‘I am not the affected body.Body goes through प्रार. I am not
the affected mind. Mind goes through प्रार.’ One of the प्रार being forgetting
RG. Don’t be affected. Whatever happens, प्रप त्र and शर�र त्र are both �मथ्
projections. गुणा: गुणेषु वतर्न्तेइिन्द् इिन्द्रयाथ वतर्न्. They cannot be stopped
because that is their nature.
मात्रास्पशार कौन्ते शीतोष्णसुखदुःखदा ।

आगमापा�यनोऽ�नत्यास्तांिस्त�त भारत ॥ १४ ॥
Let this remembrance give you immunity.It is called �ानं injection, immunity
injection. Whatever events happen, you can remember RG and say,‘So
what?’‘What’ to ‘So what’ is जीवन्मुिक and as long as प्रार is there this will
continue. प्रारअवसान काले. When the प्रार ends, स्थू शर�रं merges into स्थू
प्रप. स�
ू म शर�रं merges into स�
ू म प्रप. कारण शर�रं merges into कारण प्रप.
This is called जीवात्म merging into ईश्व:.The merger into ईश्व happens. There is
no question of पन
ु जर्न because there are no सं�चत, आगा�म or प्रार. पन
ु र�प जननं

पन
ु र�प मरणं cycle is broken.�ानी continues to exist not as जीव but as ईश्व:. He
continues to exist in the व्यावहा�र world as ईश्व:. �ानी even during जीवन्मुिक
looks upon himself as ईश्व�चदानन् रू: �शवोऽहं �शवोऽहं but after �वदेह मिु क्
�ानी exists as ईश्व in व्यावहा�रकप्र. TF, worshipping a �ानी is worshipping
ईश्व. If I do Shankara Jayanti पज
ू ा to Shankaracharya it goes to ईश्व. Because
Shankara as Shankara doesn’t exist. Thus, �ानी becomes one with ईश्व. This is
the �ानफलम ् topic from verse 52 to 57.
Then comes the 5th and final topic, उपसंहार: from verses 58 to 62. LR gives a few
important points. The first point is,�ानं may appear too difficult for some people.
They need not get disappointed. They can continue the वेदान् श्रव part but
continue to focus upon कमर्यो, उपासन योग,पञ् महाय�. श्रव should continue
but give more importance to कमर्यो. Even as the mind gets purer and purer, the
knowledge which appears to go way over the head will slowly seem to become
easy to understand. First, it will enter and go out but slowly, it will enter and stay.
It will become natural and you will wonder, ‘What is the difficulty?’ रमण मह�षर
sang प्रत्य�ाव धम्य सस
ु ख
ु ं कतुर्मव्य.Until then, give more importance to puja,
जीवात्मपरमात service etc. and less time for वेदान्तश्र.
The second point LR says is, ‘I have deliberately given you this teaching ल�मण,
because the problem of संसार cannot go by any other method.’ Other methods are
palliative, �ानं alone is curative.
The last point he says is,‘ल�मण, not only you will get the benefit but whoever
reads RG later also, even in the 21st century, will also get liberation. With this the
उपसंहार portion also is over. With this Rama Gita is over.
Swami Paramarthanandaji’s classes on रामगीता transcribed by Sri. A.

Venkatesan.मद ु च्यत ।पणर्स्यपूणर्म
ू ादायपूणर्मेवाव�श ॥
ॐशां�तःशां�तःशां�तः

Rama Gita Explained by Swami Paramarthananda

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RAMA GITA

Transcribed by Sri A. Venkatesan

The transcription is done by Swami Paramarthananda’s disciple with the

Talks of Swami Paramarthananda

Transcribed by Sri A. Venkatesan

RG- Rama Gita

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Similarly,उपासनयोग also. This is often treated as an integral part of कमर्यो itself.

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सौ�म�त्र पृष् उदारबद

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ु ा य�दवास्तुवन् ल�मी समा�वशतु गच्छत वा यतेच्छ अत्यै वा

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ततो जगन्मङ्गलात् �वधाय रामायणक��तर्मु�मा म |

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सौ�म�त्र पृष् सौ�मत् उदार बद

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यथा इधां�स स�मद्ध अिग्न भस् सत् कुरुतेजुर

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Here, we have to understand ल�मण:उवाच though it is not given. In verses 4 &5

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Here, ल�मण says, “O राम, you are really शद

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ल�मण has now become a मम

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Verse 5, page 15-

अहं परपन्नोऽिस पदाम्बुज प्र भवापवग� तव यो�गभा�वतं |

ल�मण continues,“अहंअहं:अिस्,”I am surrendering at your lotus feet. So हे प्र, O

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आदौ स्ववणार्�मव�णर: �क्र: कृत्व समासा�दतशद

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Go to the second line. What do you mean by qualifications? समा सा�दत शद

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आदौ स्ववणार्�मव�णर: �क्र: कृत्व समासा�दतशद

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Very careful. What do I do after attaining �च�शद

The second option is taking to सन्न्य आश् and formally renouncing

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आदौ- in the beginning; स्ववणार्�मव�णर: �क्रयावणार कमार means वै�दककमार्�.

ू ा, what should the संकल्

This can be achieved particularly with upasana, which is prescribed as a part of

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संआश्र- may you resort to that गर

�क्रयाशर�रोद्भवहेतुरादृता�प्रया�प्: सरु ा�गण: |

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